tag:blogger.com,1999:blog-73736435542589509342024-02-20T03:28:27.677-05:00Fr. Basil's "Word of the Day" and Other WritingsWritings of Fr. Basil Aden: "Word of the Day" Scripture Study, Sermons, and Other WritingsFr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.comBlogger22125tag:blogger.com,1999:blog-7373643554258950934.post-63727214174964135862023-10-14T19:48:00.000-04:002023-10-14T19:48:58.623-04:00Grace Sufficient (Sun. Oct. 15)<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">The word of the day is “sufficient.” As we read 2 Corinthians
11:31-12:9, we realize that the Apostle has been provoked. His opponents
have boasted that their qualifications for leadership are greater than Paul’s.
Though he calls it “boasting,” the Apostle answers their bragging with a
summary of the dangers, hardships, and sufferings he has endured. Then he
recalls the “visions and revelations” of a lofty mystical experience when he
was taken up to the third heaven and into Paradise (vs. 2:4). <o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><b>Boasting Qualified by Humility<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">As spectacular as Paul’s report of his spiritual experience is, it comes
with a qualification. He frames his narrative of his spiritual feats with
two expressions of humility. Before he tells of his celestial vision, he
writes, “If I must boast, I will boast of the things which concern my
infirmity” (vs. 11:30). The Greek word comes from the idea of feebleness
or frailty. To illustrate his humility, the Apostle recounts that he was
let down the city wall in a basket to escape arrest in Damascus—hardly a
dignified way of leaving a city (vs. 33).<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><b>Possessing in God What One Lacks in Oneself<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">At the end of his recollection of his mystical experience, Paul returns to
the theme of his imperfection. He writes that God had inflicted him with
a “thorn in the flesh” to keep him from being too elated (v. 7). Whatever
the affliction was, three times, Paul implored the Lord to remove it. But
God’s answer was, “My grace is <u style="-webkit-tap-highlight-color: transparent;">sufficient</u> for
you, for My strength is made perfect in weakness” (vs. 9). The word for
“weakness,” that is, “frailty,” is the same word that Paul used earlier at the
beginning of his excursion into boasting. Paul repeats that he will boast
of his frailties (vs. 9). <o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">For Paul, “God’s grace is <u style="-webkit-tap-highlight-color: transparent;">sufficient</u>.”
It is enough. It is satisfactory. It is all he needs.
Thus, Paul contrasts his feebleness with God’s power, and his deficiency
with God’s all-<u style="-webkit-tap-highlight-color: transparent;">sufficient</u> grace.
Accordingly, he yields his weakness to God’s strength. And in
surrendering his boasting to God’s greatness, the Apostle possesses in God what
he lacks in himself.<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><b>For Reflection<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">Suppose we believe that God provides enough for our physical needs.
Is His Grace <u style="-webkit-tap-highlight-color: transparent;">sufficient</u> for
our spiritual lives? Consider what God the Holy Trinity gives us: the
Word of God and the Holy Tradition, the Holy Mysteries (sacraments), the Body
and Blood of Christ in the Eucharist, the lives of the saints, the witness of
the apostles, the teachings of the Councils and church fathers, the stories of
the desert fathers, the “Jesus Prayer,” the direction of our hierarchs, the
worship and fellowship of the Church. <o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">What more “means of grace” do we need? What draws us away from these
foundations of faith into the spiritual dead ends? Is it perhaps our
desire for extraordinary spiritual gifts? Or esoteric knowledge? Or
ecstatic spiritual experiences? Or is it curiosity, a desire to know
something about everything?<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">Thanking God for all His blessings, spiritual as well as physical, let us
pray with Paul: “Your grace, O God, is <u style="-webkit-tap-highlight-color: transparent;">sufficient</u> for
me.<o:p></o:p></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);">2 Corinthians 11:31-12:9, grace sufficient,</p>
<p><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span> </p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-39628555280323780392023-10-13T17:58:00.001-04:002023-10-13T17:58:59.727-04:00When Work Is Not Drudgery (Sat. Oct.14)<p> The word of the day is
“labor.” In today’s reading of 1
Corinthians 15:58-16:3, St. Paul moves from his discussion of the
resurrection of the dead in the age to come to our work in this age. The
Apostle writes, “Therefore, my beloved brethren, be steadfast, immovable,
always abounding in the work of the Lord, knowing that your labor is not in
vain in the Lord” (vs. 58).</p><p style="-webkit-tap-highlight-color: transparent;"></p><p style="-webkit-tap-highlight-color: transparent;"><o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b>Whatever Our Work, We Serve
the Lord</b><o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;">How different is this view
of our vocation from the notion of work today! Our economy values workers
who are adaptable, not “steadfast,” mobile not “immovable,” and productive as
measured by the numbers, not “abounding in the work of the Lord.” But
those who hope in the resurrection have a different attitude. Their labor
is “in the Lord” (vs. 58). In Ephesians, Paul instructs
“bondservants” to do their work “as to Christ “ and “with goodwill doing
service to the Lord and not to men” (Ephesians 6:5 & 7). Likewise,
whatever our calling, we should dedicate our labor to the Lord. When it
is so devoted to serving Christ, it becomes <u style="-webkit-tap-highlight-color: transparent;">His</u> work,
not ours.<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b>In Due Season We Will Reap</b></p><p style="-webkit-tap-highlight-color: transparent;">ln that case, we found our
work and lives on the firm and unmovable Rock of Christ (Luke 20:17) and His
Word (Mt 7:24-25). And it is God who works His will through us.
It’s like farming. We plant, till, and gather. But God causes
the plants to grow into an abundant harvest (Ps. 104:14). Therefore, we
need not worry about results as the secular employees do. When we
“commend ourselves and all of our lives to Christ our God” (<u style="-webkit-tap-highlight-color: transparent;">Divine Liturgy</u>), God will
ensure that our labor is not “in vain.” That is, it will not be empty and
unfulfilled (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #2756,
137). Thus, Paul promises, “And do not be weary in doing good, for in due
season we shall reap if we do not lose heart” (Gal. 5:9).</p><p style="-webkit-tap-highlight-color: transparent;"><o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b> For Reflection</b><o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;">St. John Chrysostom
compares the labor of Adam with the work of believers. When God put Adam
out of the Garden, human work became toil as a punishment for sin. But
the work of believers is no longer drudgery because of its rewards.
Therefore, Chrysostom says we should no longer call it “labor” because of its
rewards and the help God gives it. Adams’s work was for a penalty.
Ours is for service to God and the “good things to come” (NfPf1: 12,
257). Yet we should not overlook those who endure toil, drudgery, and
danger at work. At this critical time, we should thank God for these
underappreciated workers and give them the support they deserve. Yet they
too can dedicate their work to the Lord and know that in Him, it is not “in
vain.”<o:p></o:p></p>
<p class="MsoNormal" style="-webkit-tap-highlight-color: transparent;"><o:p> </o:p></p><br /><p></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-16259128011409491232023-10-12T20:06:00.000-04:002023-10-12T20:06:54.874-04:00Sharing One Mind and One Purpose (Fri. Oct. 13)<p> <span style="font-family: Roboto; font-size: 10.5pt;">The word of the day is
“mind.” In today’s reading of Philippians 1:27-2:4, St. Paul begins to
instruct his beloved congregation at Philippi on the way of life of the
citizens of the Kingdom. The Apostle writes, “Only let your conduct be
worthy of the gospel of Christ, so that whether I come and see you or am
absent, I may hear that you stand fast in one spirit, with “one mind” striving
together for the faith of the gospel” (vs. 27).</span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><b>The Conduct of the Fellow-citizens of
the Kingdom</b><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Paul has disclosed his uncertainty
about whether he will survive his trial. But to reassure his favorite
church, he raises the hopes that he will come to see them again.
Meanwhile, they are to be “worthy of the Gospel” in their conduct.
The word for “conduct” here is a complex term that refers to the proper
behavior of citizens of a state (<u>Strong’s</u> #4176, 206). In
this sense, Paul addresses the Philippians as “fellow citizens with the saints
and members of the household of God” (Eph. 2:19).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Citizens of a country have a typical
way of being in the world. For example, Americans have certain
identifiable characteristics. So also do those who belong to the “holy
nation” of the reign of God (1 Peter 2:9). Paul advises that the “People
of God” should be known for their distinctive unity. They are to be “like-<u>mind</u>ed,
of one accord,” and of “one mind” (vs. 2:2).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Christ does not call the members of
His Body to be identical to one another. Rather, Paul teaches that they
are separate parts of the physical body. He asks rhetorically, “If the
whole body were eyes, where would be the hearing” (1 Cor. 12:18)?
Moreover, Paul writes that these members have different spiritual gifts.
According to the Apostle, “…one and the same Spirit works… distributing
to each one individually as he wills” (1 Cor. 12:11).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><b>The “One Mind” Has Singleness of
Purpose</b> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">So then, what unites the individuals
who make up the whole church? In verse 27, the Apostle writes they are
bound together with the “same love.” They are “of one accord” (vs. 2:2).
Thus, believers share the same <i>agape</i> love of God.
And they have the same sentiment or attitude (Strong’s 4861, 239). <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">But the crowning characteristic
of their unity is that they have the “same <u>mind</u>.” Twice Paul
uses the form of the same Greek word for this thought. The “one mind”
that the believers have in common does not have the exact thoughts. But
this “<u>mind</u>” thinks in a single direction (Strong’s #5426, 266-67).
Again, in verse 27, the OSB translates the Greek word <i>psuché</i> as
“one mind.” This word refers to the soul, the seat of our affections,
feelings, and desires (Strong’s #5590, 273). The use of this term
suggests that the “one mind” is set on common aspirations.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In summary, we might say that when the
members of the Body of Christ have “one mind,” they set their hearts on the
same thing. They are united in a common direction of the will. They
are bound together in mutual understanding and singleness of purpose.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In his <u>Conferences</u>, John
Cassian speaks about this sense of oneness. He advises, “’For the Lord
makes men to be of one mind in a house’ (Ps. 67 (68):7). And therefore,
love can only continue undisturbed in those in which there is but one purpose
and <u>mind</u> to will and to refuse the same things” (NfPf2: 450).
For example, Paul refers to one purpose that should unite the <u>mind</u>s
of believers. It is “striving together for the faith of the gospel” (vs.
27). Cassian speaks of another source of togetherness, the “like-<u>mind</u>edness
and common purpose of concern for progress in the spiritual life” (NfPf2:451).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><b>For Reflection</b> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Our study of today’s readings suggests
an essential characteristic of the unity of the church. It is a common
sense of aspiration, intention, and mission. As Cassian suggests, the
failure to nurture like-<u>mind</u>edness explains why churches become divided.
Indeed, there is “one Lord, one faith, one baptism, one God and Father of
all…” (Eph. 4:5). But those who profess the faith achieve a lasting unity
only when they direct their hearts toward one overriding purpose. This
principle also applies to the family, which is a “little church.” When
family members work together to establish mutual values and goals, they grow
strong in harmony and closeness to one another. <o:p></o:p></span></p>
<br />Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-28957454051280450702023-10-11T20:07:00.000-04:002023-10-11T20:08:32.955-04:00Living In the World But Not For the World (Thurs. October 12)<p> </p><p style="-webkit-tap-highlight-color: transparent;">The Word of the Day is
“flesh.” In our reading of Philippians 1:20-27, we find that St. Paul’s
life is suspended while he waits for his trial before the Roman Emperor.
Paul continues to proclaim the Gospel with such power that the whole palace
guard knows about his suffering for Christ. Moreover, his example has
encouraged his associates and even his opponents to preach Christ freely.<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b>Torn Between Life on
Earth and Life in Heaven<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent;">But Paul cannot see very
far ahead because, at any moment, the guards might take him to his day in
court—maybe to his death. Thus, Paul is torn. He does not know
whether he will live or die. And he is unsure about what is better.
He says that he is “hard-pressed between the two.” “He yearns to
leave this world and to be with Christ. But he knows that his followers
need him. The former would be better for him. The latter would be
more helpful for his flock (vs. 23). <o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;">If we put ourselves in
Paul’s place, we would confront the question, which is better for us? To
most of us, the answer would be immediate. We would cling to life on this
earth. We want to live a “full life” and then depart to be with Christ.
Why would we say this? The answer is our “life in the <u style="-webkit-tap-highlight-color: transparent;">flesh,</u>” as Paul puts it.
Our <u style="-webkit-tap-highlight-color: transparent;">flesh</u>ly
life is not necessarily evil though it is susceptible to temptations. But
“<u style="-webkit-tap-highlight-color: transparent;">flesh</u>” refers to the
material physical body contrasted with the immaterial soul. It is,
therefore, our base, “lower nature.” It is natural but weak, created by
God but subject to death (Strong’s #4561, 224).<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b>Life in the Flesh<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent;">In Romans, Paul compares
the life of the spirit with the life of the <u style="-webkit-tap-highlight-color: transparent;">flesh</u>:
“For those who live according to the <u style="-webkit-tap-highlight-color: transparent;">flesh</u> set
their minds on the things of the <u style="-webkit-tap-highlight-color: transparent;">flesh</u>,
but those who live according to the Spirit, the things of the Spirit (Romans
8:5). The <u style="-webkit-tap-highlight-color: transparent;">flesh</u> is
of the earth. It ties us down to this material world and leads to the
sins of our carnal nature (Colossians 3:5-6). The spirit is of God and
releases us from the bondage to sin and death. It leads to righteousness.<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;">Then too, the Epistle of 1
John warns us not to be attached to the “<u style="-webkit-tap-highlight-color: transparent;">flesh</u>.”
It teaches, “Do not love the world or anything in the world. If
anyone loves the world, the love of the Father is not in him. For all that
is in the world—the lust of the <u style="-webkit-tap-highlight-color: transparent;">flesh</u>,
the lust of the eyes, and the pride of life—is not of the Father but is of the
world” (1 John 2:16). The Apostle adds, “The world is passing away, but
he who does the will of God abides forever” (1 John 2:17). <o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b>We Too Are Suspended
Between Life on Earth and Life in Eternity<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent;">Hearing these verses, do we
have a different answer about what place would be better for us? Do we
realize that, like Paul, we are suspended between our life in eternity with
Christ and our life here on earth? How then shall we live here in this
world when what we should love is the Eternal God? St. Isaac the Syrian
suggests an answer. He says<b style="-webkit-tap-highlight-color: transparent;">, </b>“While
alive, the saints were dead; for though living in the <u style="-webkit-tap-highlight-color: transparent;">flesh</u>,
they did not live for the <u style="-webkit-tap-highlight-color: transparent;">flesh</u>.”
As long as God wills it, we will live here on earth <u style="-webkit-tap-highlight-color: transparent;">in</u> this <u style="-webkit-tap-highlight-color: transparent;">flesh</u>ly body.
Nevertheless, we can live <u style="-webkit-tap-highlight-color: transparent;">for</u> our
eternal life in heaven. We can “seek those things which are above, where
Christ is sitting at the right hand of God” (Colossians 3:1).<o:p></o:p></p>
<p style="-webkit-tap-highlight-color: transparent;"><b>For Reflection<o:p></o:p></b></p>
<p style="-webkit-tap-highlight-color: transparent;">If we live <u style="-webkit-tap-highlight-color: transparent;">in</u> but not <u style="-webkit-tap-highlight-color: transparent;">for</u> the world, then
our life in the body can assume a new purpose. Like Paul, we can devote
ourselves to the relationships and needs of others. Indeed, we can trust
that God will give us life in the body as long as it is His will that we remain
here to love those who need us. <o:p></o:p></p>
<p class="MsoNormal" style="-webkit-tap-highlight-color: transparent;">Philippians
1:20-27, living in the world but not for the world, in the world but not of the
world, do not love the world<o:p></o:p></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-36914547873080596432023-10-10T20:21:00.000-04:002023-10-10T20:22:10.816-04:00Only That God Be Magnified (Wed. Oct. 11)<p><span style="font-family: Roboto; font-size: 10.5pt;">The word of the day is
“magnified.” St. Paul writes our reading of Philippians 1:12-20 as he
faces his trial and possible execution. Paul spent two years under house
arrest. Yet at any time while he was “in chains,” Paul could be taken to court
before the Roman Emperor. Our reading suggests that Paul waited in uneasy
anticipation throughout those years. He hoped and prayed that God would be </span><u style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">magnified</u><span style="font-family: Roboto; font-size: 10.5pt;"> by his
inevitable ordeal, whether in life or death.</span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;">In our reading, the
Apostle states he is “appointed for the defense of the gospel” at his trial (vs.<b style="-webkit-tap-highlight-color: transparent;"> </b>17<b style="-webkit-tap-highlight-color: transparent;">)</b>. Therefore, he asks for
the prayers of his beloved congregation. Because of their prayers and the work
of the Spirit, Paul hopes that the case against him will turn out for his
“deliverance” (vs. 19). But that does not mean he will survive the
ordeal---not at least “in the body.”<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;"> <b>Whether in Life
or Death, God Would Be Magnified<o:p></o:p></b></span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;">The Greek word for
“deliverance” is the term generally used for “salvation” (Romans 1:16).
But it has the basic sense of rescue and preservation (Strong’s 4992,
246). In this case, Paul’s “rescue” may mean his death. Thus Paul asks
that the prayers for him be aligned with his “earnest expectation and hope”
that he will not be put to shame and that Christ will be “<u style="-webkit-tap-highlight-color: transparent;">magnified</u> in
my body, whether by life or death” (vs. 20). Thus, as the Mother of God <u style="-webkit-tap-highlight-color: transparent;">magnified</u> the Lord in
her song of praise (Lk. 1:46), so Paul deeply desires that his trial and its
result will enlarge the greatness and glory of Christ (Strong’s # 3170,
158).<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;">Looking at this passage
from Paul’s point of view, we note that St. Paul’s overriding concern is the
“furtherance” of the Gospel so that Christ may be glorified. Remember Paul’s
distress about his rivals? In 2 Corinthians, he warns against the deceit of a
preacher of “another Jesus” (vs. 2 Cor. 11:4). And in Galatians he curses
those who would preach “another Gospel” (Gal. 1:9). Now, even in Rome, Paul has
opponents. Paul says that they are preaching Christ from “selfish ambition” and
the desire to “add to Paul’s affliction in chains” (vs. 15). St. John
Chrysostom suggests that they were trying to incite the Emperor ‘s anger over
the spread of the Gospel. The result would be that he would inflict his wrath
on Paul (NfPf1: 13, 190). Whatever the explanation, we only learn from
Paul that they were preaching the Gospel out of “envy and strife” (vs. 15).<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><b><span style="font-family: Roboto; font-size: 10.5pt;">Nothing Matters
Except the Progress of the Gospel<o:p></o:p></span></b></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;">But now how does Paul
react to his contenders? Facing his day in court and possible execution,
Paul takes the long view. He responds to his opponents with
equanimity. Nothing matters to him except the advance of the
Gospel. And if that results from his opponents’ jealousy, then Christ
will be <u style="-webkit-tap-highlight-color: transparent;">magnified</u>,
and Paul will rejoice (vs. 18).<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><b><span style="font-family: Roboto; font-size: 10.5pt;">For Reflection<o:p></o:p></span></b></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;">In his comment on this
passage, Chrysostom praises Paul’s noble attitude toward his contenders. The
preacher thinks it remarkable that the Apostle could rejoice over his
opponent’s success in preaching the Gospel. The preacher writes: “Not one of
the grievous things which are in this present life can fix their fangs upon
that lofty soul, which is truly philosophic, neither enmity, nor accusations,
nor slanders, nor dangers, nor plots. It flies for refuge as it were to a
mighty fortress, securely defended against all that attack it from this lower
earth. Such was the soul of Paul; it had taken possession of a place higher
than any fortress, the seat of spiritual wisdom, that is, true philosophy”
(NfPf1: 13, 193). <o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87);"><span style="font-family: Roboto; font-size: 10.5pt;">It is not so hard to
believe that God is <u style="-webkit-tap-highlight-color: transparent;">magnified</u> when
we and our friends are successful in spreading the Gospel and serving the
Lord. But what if our opponents are also effective in the same endeavors?
What attitude does it take for us to say that the Lord is <u style="-webkit-tap-highlight-color: transparent;">magnified</u> even in the
success of our adversaries? <o:p></o:p></span></p>
<p> </p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-77890550533522334832023-10-09T20:03:00.000-04:002023-10-09T20:03:30.738-04:00Making the Witness of Faith Evident (Tues. Oct. 10)<p> <b style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto; font-size: 10.5pt;">Making the Witness of Faith Evident</b></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">The word of the day is “<u style="-webkit-tap-highlight-color: transparent;">evident</u>.” Paul writes his letter to the Philippians while under house arrest in Rome. We can imagine that his guards would come and go day and night. Among them, St. Paul says, “…it has become <u style="-webkit-tap-highlight-color: transparent;">evident</u> that my chains are in Christ” (vs. 13). The Greek word for “evident” that Paul uses in today’s reading of Philippians 1:8-14 is derived from the sense of shining. It means that something has come to light (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #5318, 261). Thus, Paul is reporting that it is manifest throughout the “palace guard” that his imprisonment is for the sake of Christ.</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">Because Paul’s witness to Christ is so open, many “brethren,” Paul’s associates, are becoming bolder in their preaching of Christ. They now dare to freely speak the word of the Lord without fear (<u style="-webkit-tap-highlight-color: transparent;">Strong's</u>, #870, 49).</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b style="-webkit-tap-highlight-color: transparent;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">Evident in the Clear Light of Day</span></b></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">According to the <u style="-webkit-tap-highlight-color: transparent;">Orthodox Study Bible</u> translation, Paul prays that the Philippians may be “sincere” according to the OSB translation. But a more precise sense of the term refers to the action of showing something to be good in the full light of day (<u style="-webkit-tap-highlight-color: transparent;">Strong’s </u>#1506, 78). Thus St. Paul prays that it would be <u style="-webkit-tap-highlight-color: transparent;">evident</u> that his beloved congregation would be pure, faultless, and “filled with the fruits of righteousness” until the Judgement day. They are to be just as “transparent” as Paul so that their virtue might be made <u style="-webkit-tap-highlight-color: transparent;">evident</u> to the glory of God (vs. 11).</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">St. Paul prays “that you may approve the things that are excellent.” English speakers may find this phrase unclear. How are they to reach that state of sincerity? We no longer use “to approve” to mean “to demonstrate” or “to certify as good.” To find the meaning of “approve,” we should consider the beginning of the sentence. Paul prays “that your love may abound still more in knowledge and all discernment…” (vs. 9).</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b style="-webkit-tap-highlight-color: transparent;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">Testing to Find What Is Excellent</span></b></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">The Greek word that the OSB translates as “approve” comes from the thought of testing (Strong’s 1381, 71). The Philippians are to test everything and to judge what is to be approved. That is, they should recognize by examination what is best. When they choose what is excellent, they would become “filled with the fruits of righteousness” (vs. 11). What is the result of this judgment of discernment?</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">We learn from this passage that our witness to our faith in Christ should be as open as Paul’s testimony to the Gospel. What we believe and act on should be “transparent” because it shines through our lives. And this transparency is the result of our choice of what is excellent, that is, what is good and right and true.</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b style="-webkit-tap-highlight-color: transparent;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">For Reflection</span></b></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">In the Roman Empire of Paul’s day, many “mystery religions” led people astray. These cults practiced secret rituals known only to their members. And they often fostered altered states of consciousness to elevate the mind to a new level. But secrecy ensured that only those who were chosen initiates knew of these esoteric states of awareness and the rituals that produced them.</span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;"> In contrast, Paul, the apostles, and the early church leaders proclaimed their message openly in the synagogue, the marketplace, and the courtroom. The transparency of their teaching followed the example of the Lord Jesus. When the high priest interrogated Jesus about his teaching, he answered, “I spoke openly to the world. I always taught in synagogues and the temple … and in secret, I have said nothing” (John 18:20). </span></p><p style="-webkit-tap-highlight-color: transparent; background-color: white; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><span style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">Among those who follow Christ, secret knowledge, practices, and states of mind are signs that those who keep these confidences have left the open, clear, and straightforward way of the Gospel.</span></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-48907673308632208532023-10-08T19:09:00.001-04:002023-10-08T19:10:17.941-04:00Happiness is Fleeting; Joy is Lasting (Monday, October 9)<p> </p><p><span style="font-family: Roboto; font-size: 10.5pt;">The word of the day from
our reading of Philippians 1:1-7 is “joy.” We know more about St. Paul
than any of the other apostles. Not only the Book of Acts but his letters
give us a well-rounded picture of him. The frames of mind of his epistles
range from </span><u style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">sorrowful </u><span style="font-family: Roboto; font-size: 10.5pt;">in
parts of 1 Corinthians, </span><u style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">relieved</u><span style="font-family: Roboto; font-size: 10.5pt;"> in
other parts of 1 Corinthians and 2 Corinthians, </span><u style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">theological </u><span style="font-family: Roboto; font-size: 10.5pt;">in
Romans, emphatic in Galatians, </span><u style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">mystical</u><span style="font-family: Roboto; font-size: 10.5pt;"> in
parts of Ephesians and Colossians, </span><u style="-webkit-tap-highlight-color: transparent; font-family: Roboto; font-size: 10.5pt;">instructive</u><span style="font-family: Roboto; font-size: 10.5pt;"> in
other parts of Ephesians and Colossians, reassuring in 1 Thessalonians.</span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;"><b>The Exalted Mood of Joy</b><o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;">But in Philippians, St.
Paul writes in an exalted mood of joy. In today’s reading, he begins his
letter to his beloved congregation in Philippi, “I thank my God upon every
remembrance of you, always and in every prayer making the request for you with
all joy…” (Vs. 4). The congregation at Philippi was the first church that
Paul gathered in Europe. That was 50-51 AD (OSB “Introduction to
Philippians). Now St. Paul writes about ten years later while imprisoned
in Rome.<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;">Paul esteems the Philippian
church not only because they have been loyal to him from the beginning (vs. 5)
but because they gave exceptional support to his ministry (vs. 4:15). The
Greek word that the OSB translates as “fellowship” is the familiar term <i style="-webkit-tap-highlight-color: transparent;">koinonia</i>. The basic
meaning is that of sharing (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #2842).
The Philippians have “shared” in Paul’s missionary work. Some
versions translate the phrase as “partners in the Gospel” or “participation in
the Gospel” (NIV, <u style="-webkit-tap-highlight-color: transparent;">English
Standard</u>, Berean, <u style="-webkit-tap-highlight-color: transparent;">New
Am. Standard</u>, <u style="-webkit-tap-highlight-color: transparent;">Chr.
Standard</u>). Rather than “fellowship” (OSB) or “communion” (OSB fn. on
vs. 5), these phrases express the sense that the Philippians have actively
taken part with Paul in his planting of churches.<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;"><b>The Gladness of Joy</b><o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;">Paul says that he prays
for his beloved partners in the Gospel with joy. The Greek term has a
basic sense of gladness, cheerfulness, and serene happiness (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #5479, 269).
The most frequent translation of the verb is “to rejoice” (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #5463,
26). Even though Paul is in prison and awaiting what might be his
martyrdom, the very thought of the Philippians fills him with joy. Thus,
the mood of his prayers is not anxiety or concern but rejoicing.<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;">For Reflection<o:p></o:p></span></p>
<p style="-webkit-tap-highlight-color: transparent; -webkit-text-stroke-width: 0px; color: rgba(0, 0, 0, 0.87); font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-align: start; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;"><span style="font-family: Roboto; font-size: 10.5pt;">Happiness is an emotion
that comes and goes. But joy is a lasting state of mind and heart.
Suffering and hardship ruin our happy moods. But joy endures in good
times and bad. Thus, the letter of James says,<i style="-webkit-tap-highlight-color: transparent;">“</i><em style="-webkit-tap-highlight-color: transparent;"><b style="-webkit-tap-highlight-color: transparent;"><span style="-webkit-tap-highlight-color: transparent;"><span style="font-family: Roboto; font-style: normal;"> </span></span></b></em><em style="-webkit-tap-highlight-color: transparent;"><span style="-webkit-tap-highlight-color: transparent;"><span style="font-family: Roboto; font-style: normal;">Consider it pure joy, my brothers, whenever you face trials
of many kinds because you know that the testing of your faith develops
perseverance” (James 1;2-3). Joy is the life raft that can keep us afloat
through the stormy seas of life. Today, let us pray for lasting joy
rather than temporary happiness. </span></span></em><o:p></o:p></span></p>
<p class="MsoNormal">Philippians 1:1-7, Lasting Joy, Joy, gladness, cheerfulness,
<o:p></o:p></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-91258527102863156272023-10-07T16:21:00.000-04:002023-10-07T16:21:42.936-04:00What Belongs in the Church and What Must Be Left Outside It<p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">The word for the day is “outside.” Today’s society presents us with a choice: either prejudice or toleration. To avoid prejudice, is our only option to accept anything or anyone as part of our fellowship? In our reading of 1 Corinthians 5:9-6:11, Paul teaches that we must draw a line between who and what are “inside” and “<u style="-webkit-tap-highlight-color: transparent;">outside</u> the church.” Paul says, “I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean sexually immoral people of this world, or with the covetous, or extortioners, or idolaters since then you would need to go out of this world” (OSB vs. 9-10).</p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"> Today we will review the cases that reveal the need for discernment about what should be accepted “inside” of the Body of Christ and what should remain “<u style="-webkit-tap-highlight-color: transparent;">outside</u>.” Furthermore, we will learn how we should relate to “insiders” and “<u style="-webkit-tap-highlight-color: transparent;">outside</u>rs” according to the principle that we live “in” but are not “of” the world.</p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>What is “Outside” the Church Must Not Be Allowed “Inside” It</b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">In our reading of 1 Cor. 5:9-6:11, we learn more about St. Paul’s anguish over his church at Corinth. His first concern is the presence of openly immoral people in the congregation. He has already described the conduct that he finds abhorrent (1 Cor. 5:1-5). For one thing, the Corinthians are partaking of the holy gifts of Communion with a member who is openly engaging in gross immorality. Thus, they are uniting themselves with him and his unrighteousness. But the apostle had directed that his flock should not keep company with “anyone named a brother, who is sexually immoral, covetous, extortioners, and idolaters” (1 Cor. 5:11). </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">Now, however, St. Paul finds that he must clarify his counsel. In this letter (titled “1 Corinthians), the apostle explains that he did not mean that the faithful should avoid contact with anyone who is <u style="-webkit-tap-highlight-color: transparent;">outside</u> the congregation. In the culture of the time, that would have been impossible. But he said that he had referred to the tolerance of immorality <u style="-webkit-tap-highlight-color: transparent;">inside </u>the church. </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>What Is "Inside" the Fellowship of Faith Must Not Be Taken "Outside" of It</b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">Paul’s second concern is that members in the congregation are judging one another. Not only that, but they are taking each other to the civil court over their differences and allegations of cheating and other wrongs. But the magistrate in this court is a pagan who is called on to judge the members of the Body of Christ. The apostle says that it would be better for believers to accept wrongs than take their fellow members to a pagan court <u style="-webkit-tap-highlight-color: transparent;">outside</u> the circle of faith. <u style="-webkit-tap-highlight-color: transparent;">The Orthodox Study Bible</u> comments, “Love of litigation is a love of greed, hatred, and retaliation.” Christians ought to be possessed of generosity, mercy, and forgiveness” (OSB on 1 Cor. 6:7). Accordingly, Paul expects that the members of the Body of Christ can handle their affairs inside the fellowship of believers.</p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">In summary, Paul teaches that the church should treat the transgressor who is engaging in open sexual and unrepentant immorality as someone who is “<u style="-webkit-tap-highlight-color: transparent;">outside</u> “the congregation. But he says that their lawsuits against one another should be handled “<u style="-webkit-tap-highlight-color: transparent;">inside” </u>the congregation. Therefore, we see that Paul draws a clear line between those who are inside and those <u style="-webkit-tap-highlight-color: transparent;">outside</u> the fellowship of faith and the communion of the faithful. </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>For Reflection</b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">How can the faithful relate to others who are <u style="-webkit-tap-highlight-color: transparent;">outside</u> the church and yet honor the distinction between those inside and <u style="-webkit-tap-highlight-color: transparent;">outside</u> it? In Galatians, St. Paul teaches, “As we have therefore opportunity, let us do good unto <u style="-webkit-tap-highlight-color: transparent;">all men</u>, especially unto them who are of the household of faith” (Galatians 6:10). Our relationships with those <u style="-webkit-tap-highlight-color: transparent;">outside</u> the fellowship of faith are essential for bringing others into the church. But that does not mean that we accept the world’s thinking, attitudes, and behavior around us. </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>In the World but Not of the World</b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">The Lord said that those who are His own are “in the world” but “not of the world” (OSB John 15:19; 17:14). Thus, we exist in the world. But we do not share the belief, values, attitudes, and ways of life of the world. We should not bring the leaven of the world’s ways into our fellowship in Christ lest it corrupts the whole loaf of our fellowship. Yet, we should relate to those who are “of the world” for their salvation that they come to know Christ through us. The difference between our life in Christ and the life of this world is the difference between living in the light and living in darkness. Let us so live that those who are in the dark may see the light of faith and love in us. </p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-43262226620033046462023-10-05T19:56:00.003-04:002023-10-05T19:58:11.202-04:00The Word of the Day (Friday, October 6)<p><b> <span style="color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">Watchfulness in Prayer</span></b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">The word of the day is “watchful.” St. Paul closes his letter to the Ephesians with insights on prayer in today’s reading of Ephesians 6:18-24. In the verses before our reading, Paul described the weapons that believers should use against the forces of wickedness (vs. 12). Then fully armed, believers must stand guard. Watchfulness means they must pray at all times ‘with all prayer and supplication in the Spirit” (vs. 18). They must be “<u style="-webkit-tap-highlight-color: transparent;">watchful</u>” as the Lord admonished Peter in the Garden of Gethsemane on the night of His arrest (Matt. 26:41). </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">The Greek word for “<u style="-webkit-tap-highlight-color: transparent;">watchful</u>” refers to being awake and alert, not merely to ward off sleep but to achieve a purpose (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #69, 4). Thus, we must stand in prayer like the guardians of a king. With perseverance, we must “pray in the Spirit.” When we pray, we must not be slothful or preoccupied with the affairs of this world. Nor should we be fearful or cowardly. But we should be diligent, single-minded, bold, and courageous. And we should persist through all temptations within and turmoil without. </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>Watchful In the Evil Day</b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">Without any threat, we would not have to stand so unmoved and unshaken in prayer. But Paul writes that we must put on the “whole armor of God, that you may be able to withstand in the evil day and having done all to stand” (vs. 13). What is the evil day? In the previous chapter, Paul writes, “See that you walk circumspectly… redeeming the time because the days are evil” (Eph. 5:15). The “evil day” is whenever the devil works actively to effect harm (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #4190, p. 207). In prayer, believers must be ever on guard to “withstand,” that is, “to set themselves against,” the attacks of the devil, for they will surely come (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #2480, 122).</p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>Always Ready to Make Petitions to God </b> </p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">When they take the posture of readiness in this way, then believers are prepared to make their supplications to God (vs. 18). The Greek words for petitions refer to two types: the general and the particular (<u style="-webkit-tap-highlight-color: transparent;">Strong’s</u> #1162, 63). Paul here urges the Ephesians to make specific requests to God. He states in Philippians, “Be anxious for nothing but in everything by prayer and supplication with thanksgiving, let your requests to be made known unto God” (Phil. 4:6). “Supplication” means specific appeals and requests for what is needed or required (Strong’s #155, 9). Thus, Paul asks his flock to pray that he would speak the “mystery of the Gospel” boldly at his trial (vs. 19). But <u style="-webkit-tap-highlight-color: transparent;">watchfulness </u>is the attitude that guards the door when believers bring their needs and concerns to God. Without <u style="-webkit-tap-highlight-color: transparent;">watchful</u>ness, the Ephesians’ petitions would be mixed with impure motives. They would be polluted with selfish appeals that are not worthy of being delivered to the Throne of Almighty God.</p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"><b>For Reflection</b></p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;">Today we learn that the devil is near us when we pray. Prayer stirs up Satan, for there is nothing more hateful to him than that we should ask for and receive the blessings of God. Therefore, as we pray, we must beware of the Evil One’s schemes. To interrupt and spoil our prayers, the devil has the “darts” of distractions, wayward thoughts, disturbing remembrances, and the moods of boredom, restlessness, and coldness of the heart. Accordingly, the words of Paul about “<u style="-webkit-tap-highlight-color: transparent;">watchful</u>ness” are vital to our prayer life. Let us resolve to “put on the armor of God” (OSB Ephesians 6:11) and to be alert, <u style="-webkit-tap-highlight-color: transparent;">watchful</u>, and steadfast in prayer. As we do so, we will turn away from evil and turn to the God of grace, who is ever ready to hear the prayers of all who call upon Him whole heart.</p><p style="-webkit-tap-highlight-color: transparent; color: rgba(0, 0, 0, 0.87); font-family: Roboto, RobotoDraft, Helvetica, Arial, sans-serif; font-size: 14px;"> </p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com1tag:blogger.com,1999:blog-7373643554258950934.post-85987179942111657922023-10-04T18:03:00.001-04:002023-10-04T18:03:44.461-04:00Whatever Work You Do: Do It “as to” the Lord (Thurs. October 5)<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt;">The word of the day is “</span><u style="font-family: Roboto; font-size: 10.5pt;">slaves</u><span style="font-family: Roboto; font-size: 10.5pt;">.”
From today’s reading of Ephesians 5:33-6:9, we learn that whatever work we do,
we should do it “</span><u style="font-family: Roboto; font-size: 10.5pt;">as to the Lord</u><span style="font-family: Roboto; font-size: 10.5pt;">.” In this passage, St. Paul
addresses “bondservants,” that is, </span><u style="font-family: Roboto; font-size: 10.5pt;">slaves</u><span style="font-family: Roboto; font-size: 10.5pt;"> (vs. 5) as well as
their masters (vs. 9). </span><u style="font-family: Roboto; font-size: 10.5pt;">The Orthodox Study Bible</u><span style="font-family: Roboto; font-size: 10.5pt;"> comments,
“As with marriage, Paul does not seek to alter the existing social structure…”
(OSB fn. on vs. 6:9). Thus, Paul’s letters presume slavery but do not
approve of it. That is also true of many of the parables in the Gospels,
where English versions translate the Greek word for slave (</span><i style="font-family: Roboto; font-size: 10.5pt;">doulos</i><span style="font-family: Roboto; font-size: 10.5pt;">) as
“servant” (Strong’s #1401, 72). Despite taking slavery for granted, Paul
favors the status of freedom. He teaches that given the imminent return
of Christ in glory; all should remain in the same social role. But he
makes an exception for those in bondage. If they have an opportunity to
be freed, they should take it (1 Cor. 21-22).</span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">But the OSB comments, “… both marriage
and the master-slave relationship are different when Christians are involved”
(OSB fn. on vs. 6:9). According to the Roman attorney Gaius in the 2nd
Century AD, masters had the power of life and death over their <u>slaves</u>.
And whatever the slave obtained was the owner’s. But there were
limits to the owner’s authority. According to the Roman lawyer, masters
had no right to use excessive force or brutality.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Neither Slave Nor Free</span></b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Yet in reading Galatians, we find that
the early Church in the Roman Empire was baptizing both free persons and <u>slaves</u>.
There was no discrimination as St. Paul states, “There is neither Jew nor
Greek, neither slave nor free, there is neither male nor female, for you are
one in Christ Jesus” (Galatians 3:28). Moreover, the OSB notes, “’Before
Christ’” master and slave are equal” (OSB fn. On vs. 6:5-8). Imagine!
The implications of Paul’s statement meant that both slave and master
were united in the same Creed, took part equally in the same fellowship meal,
and received the Holy Gifts of Christ’s Body and Blood from the same chalice.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Slaves Should Serve “As To” Christ</span></b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">With this in mind, we note in our
reading that St. Paul instructs <u>slaves</u> to do their work
as <u>slaves</u> of <u>Christ</u>. They should obey their
masters with singleness of heart, not with duplicity and guile (vs. 5) (<u>Strong’s</u> #573,
34). They should obey their overseers not to serve them but to serve
the Lord (vs. 6).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">But their masters should “do the same
things” with the same attitude (vs. 9). That is, in their treatment of
their <u>slaves</u>, they should serve the Lord and carry out His will
with a good heart (vs. 6-7, 9). Whether they are masters or <u>slaves</u>,
those who do good will receive a reward from the Lord in return (vs.8).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The Same Master in Heaven</span></b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Both masters and <u>slaves</u> have
the same master in heaven. He is not “respecter of persons” but treats
all rich or poor, powerful, or weak, higher class or lower class, master or
slave impartially with the same compassion. And those who are baptized
are fellow and equal members of the Body of Christ. All that they say and
do should be done “as to the Lord” to serve Him.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">For Reflection</span></b><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In the Divine Liturgy, the deacon
repeats several times, “Commemorating our most holy, most pure, most blessed
and glorious Lady Theotokos and Ever-virgin Mary, with all the saints, let us
commend ourselves and each other, and all our life unto Christ our God” (<u>The
Service Books of the Orthodox Church.</u> Third Edition. St.
Tikhon’s Seminary Press. 1984). Other service books say, “let us commit
ourselves.” Whether we use the word “commend” or “commit,” when we pray
this petition, we are entrusting and dedicating all that we have and do to the
Lord. This commitment includes our “work” whether paid or unpaid,
recognized or unrecognized. We might ask ourselves to what are we
devoting our “work”? What difference does it make to do it “as to the
Lord.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Ephesians 5:33-6:9, commending
ourselves to each other, do it as to the Lord, dedicate whatever you do to the
Lord<o:p></o:p></span></p>
<p> </p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-1981873681146107792023-10-02T19:56:00.002-04:002023-10-02T19:58:02.120-04:00The Word of the Day (Tuesday, October 3)<p> </p><p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Serving One Another (Tuesday, October
3)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The word of the day is “submit.”
In today’s reading of Ephesians 5:20-26, St. Paul begins to outline the duties
of family members in the “Household Codes.” The Apostle writes, “… giving
thanks always to God the Father in the name of our Lord Jesus Christ, <u>submit</u>ting
to one another in fear of Christ” <a href="https://groups.google.com/#m_7533453328923599313__ftn1"><span style="color: #1a73e8;">[1]</span></a> (vs. 20 NAS). We should note that
this verse is the transition to the “Table of Household Duties” section of
Paul’s letter that follows. But it is more than that. It is the heading of the
Code. If so, then, whatever their separate duties may be, all household members
should serve one another “out of reverence for Christ” (NIV).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The word for “<u>submit</u>” in Greek
has the sense of to “put under,” or “to put in subjection.” Thus, the
Apostle wrote that God raised Jesus Christ from the dead, “seated Him at His
right hand” above every principality…, and “<u>put all things under His feet</u> (Eph.
1:22). Thus, all the powers of heaven are subject to Christ as He reigns with
the Father in heaven.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The Apostle writes that the faithful
should “subject themselves” or “put themselves under” one another. In humility,
each one should give way to and serve the other in love. They should do so in
reverence to Christ who humbled Himself, and being human, submitted
himself to the obedience of suffering and death for our sakes (Philippians
2:8).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"> Indeed, Christ Himself commanded
His disciples to “put themselves under” one another. The Son of God, under
whose feet God has every authority and power, put Himself under the feet of His
disciples. At the Last Supper, he got up, took off his outer garments, and
wrapped a towel around his waist. He then filled a washbasin with water and
stooped down to wash each of His disciples’ feet. Thus, He set the example of
our mutual subjection to one another as He commanded his followers to “wash one
another’s feet” (John 13:3-15).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The image of the Lord as he washed his
disciples' feet is an unforgettable lesson in lowliness. Those who would follow
Christ must serve one another. They should put themselves under each other out
of reverence to the “Suffering Servant.” They should emulate the Master who
attended to humankind in meekness even to the extent of death on the cross.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">For reflection: St. John
Chrysostom says that we should follow the Lord’s example of mutual subjection
for three reasons: “… in order that we may subdue the passions, be servants of
God, and preserve the love we owe one another” (Chrysostom NPFP1 13:142). If we
put ourselves under one another, he says that God will deem us worthy to
receive His far more abundant kindness.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Ephesians
5:20-26, Paul’s Household Cods, Washing One Another’s Feet, All Things Under
the Feet of Christ <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Notes <o:p></o:p></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: normal; mso-add-space: auto; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: Roboto; mso-fareast-font-family: Roboto; mso-font-kerning: 0pt; mso-ligatures: none;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In the Nestle-Aland “<i>Novum
Testamentum Graece</i> 27th Ed. 1993, the word is “Christ”, and it is
preferred instead of “God” which the OSB’s New King James<o:p></o:p></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: 0in; mso-add-space: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Ephesians 5:20-26, Paul’s Household
Cods, Washing One Another’s Feet, All Things Under the Feet of Christ <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: .25in; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-family: Roboto; font-size: 10.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: #FCFCFC; line-height: 17.4pt; margin-bottom: 6.0pt; margin-left: 60.0pt; margin-right: 0in; margin-top: 0in; vertical-align: baseline;"><span style="color: #555555; font-family: "inherit",serif; font-size: 11.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: #FCFCFC; line-height: 17.4pt; margin-bottom: 6.0pt; margin-left: 60.0pt; margin-right: 0in; margin-top: 0in; vertical-align: baseline;"><span style="color: #555555; font-family: "inherit",serif; font-size: 11.5pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p> </o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-57181930356205600282023-10-01T18:01:00.003-04:002023-10-01T18:02:10.259-04:00The Word of the Day (Monday, October 2)<p> <b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-ligatures: none;">Putting Off Vices and Putting on
Virtues</span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 12.0pt; margin-left: 12.0pt; margin-right: 12.0pt; margin-top: 0in;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The word of the day is
“put.” Who would continue to wear old, dirty, and worn-out clothing when we
have brand-new clothes in our closet? Yet unless we are intentional about
our spiritual way of life, this is what we might do. In our reading
of Ephesians 4:25-32, Paul gives examples of how the faithful at Ephesus are to
live and grow according to the calling of their baptism. The apostle continues
to use the metaphor that is taken from the exchange of the old, soiled garments
and the new robe of righteousness given in baptism. The baptized <u>put</u>s
off the one set of clothes and <u>put</u>s on the other.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The Rhetorical Pattern
of Putting Off and Putting On<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The
rhetorical structure of the change of clothing depicts the way of life of the
baptized. We see this device in the two-fold set of vices and virtues in
verse 25: “Therefore <u>put</u>ting away lying, let each one of you speak
truth with his neighbor.” This teaching adapts the sentence construction that
would read in full: “<u>putting </u> away lying and <u>putting </u> on
speaking the truth.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Again,
we see the same sentence structure in verse 31: “Let all bitterness, wrath,
anger, clamor, and evil speaking be <u>put</u> away from you, with
all malice, and be kind to one another, tenderhearted, forgiving one another
even as God in Christ forgave you.” That is, according to the rhetorical
pattern, <u>put</u> away bitterness, etc. and <u>put</u> on
kindness, etc.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">We
find his balance of vices and virtues throughout, even though Paul uses the
phrase “<u>put</u> off” only twice and never uses the term “<u>put</u> on”
But these phrases from verses 22-23 set the pattern for the reader’s thought.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Pulling Up Weeds and
Planting Flowers<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">This
rhetorical analysis teaches us an important insight into the new life of the
baptized as St. John Chrysostom points out. He states, “And therefore the
blessed Paul also, in leading us away from sin, leads us on to virtue”
(NfPf1:13, 126). He asks, “What is the use of pulling up the weeds of
vice but failing to sow the seeds of virtue” (NfPf1:13, 126)? When we do
the one but fail to do the other, we will find that we are caught in the same
vice again. If we try to stop our tendency to tell falsehoods but do not
replace it with a commitment to tell the truth, we are bound to fail. If we
attempt to root out the heart’s bitterness but do not nurture the growth of
kindness, we will not succeed. Something is always growing in the field
of the soul, whether it be a crop of evil or good.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Replacing Vices with
Virtues<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Chrysostom
explains why this is so. Speaking of the vices and virtues, he says, “For
all these, are habits and dispositions. And our abandonment of the one thing is
not sufficient to settle us in the habitual practice of the other” (NfPf1:13,
126-27).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The
question is whether we will continue the way of life of the “old self” in Adam
or the way of the “new self” in Christ? For example, should lying or
telling the truth be our style of living? Either one is a habit that
inclines us to think and act accordingly. Or should harboring bitterness or
kindness be our lifestyle? Either one is a habit and a tendency to think and
act in that manner<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Note
that we must choose one or the other way of living. As Chrysostom says,
“He that is not “bitter” is not necessarily “kind,” neither is he that is not
“wrathful” necessarily “tenderhearted” (NfPf1:13, 127)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">For Reflection<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In
summary, we learn from today’s reading that we should be intentional about our
growth in the new life of Christ. As Chrysostom says, “There is need of
a <u>distinct effort</u>, in order to acquire this excellence,” of
replacing vices with virtues (Chrysostom NfPf1:13, 127). To advance in the
baptized way of life, we must be sure to “weed out” the negative while
cultivating the positive.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"> </span></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-4204157931640775412023-09-30T19:54:00.000-04:002023-09-30T19:54:20.894-04:00The Word of the Day (Sunday, October 1) <p> </p><p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 1;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-ligatures: none;">God’s Holiness and Our Holiness in His
Likeness (Sun. Oct. 1)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="color: #555555; font-family: "Times New Roman",serif; font-size: 12.0pt; letter-spacing: .3pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 12.0pt; margin-left: 12.0pt; margin-right: 12.0pt; margin-top: 0in;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The word of the day is “<u>holy</u>.”
What categories do we use to speak of God? Life, love, goodness,
and truth might come to mind. Or we might think of righteousness, glory,
or grace. Then too, there are the terms omniscience, omnipotence, and
omnipresence. All these are ways of thinking of God. But in today’s
reading of 2 Corinthians 6:16-7:1, Paul reminds us of the fundamental character
of God when he advises his congregation in Corinth to “perfect holiness in the
fear of God” (vs. 7:1).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">God’s Holiness, His
“Otherness”<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In 1
Peter, the apostle underscores Paul’s admonition when he writes, “Be <u>holy</u>,
for I am <u>holy</u>” (1 Peter 1:16 quoting Leviticus 11:44). Note
that our holiness, however, has its foundation and source in the holiness of
God. The Greek word for <u>holy</u> refers to a sense of
“otherness” (<u>Strong’s</u> #40). Thus, holiness is a primary
attribute of God, who is altogether distinct from His creation.
Therefore, when the Divine Liturgy speaks of God, the priest declares
that God is “ineffable, inconceivable, invisible, incomprehensible”
(St-Tikhon’s 1984, 65). Thus, the Orthodox believe that God is best
“defined” by such negatives that speak of his “otherness.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">However,
the God who is “other” chose to make human beings in His image. He
intended to relate in love to human persons, the crown of His creation.
Though the fall of Adam and Eve into sin corrupted our resemblance to
God, the Almighty promised to restore that image through a Chosen People.
Thus, in our reading, St. Paul quoted the prophet Ezekiel who spoke the Word
of God, “I will dwell in them and walk among them. I will be their God,
and they shall be My people” (vs. 6:16 quoting Ezekiel 37:26).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">To Be a Holy Temple One
Must be Cleansed<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In our
reading, St. Paul writes that the faithful in Corinth are heirs of these promises
in Christ. Redeemed by the blood of Christ, they are now “the temple of
the living God” (vs. 16). But to be a place where God dwells on earth,
they must “cleanse themselves from all the filthiness of the flesh” that stains
their souls (vs. 7:1). You see, for the <u>Holy</u> God to
reside in them, they must be “set apart” as places of worship are set apart.
And this means that they must reflect the qualities of God. If God
is good, then they must be good. If God is love, they must be loving.
If God is righteous, they must be righteous. Most of all, if God
is <u>holy</u>, they must be <u>holy</u>.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Holiness Begins with the
Fear of God<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">If God
is truth, goodness, love, and righteousness, then nothing untruthful, nothing
unloving, nothing unrighteous can stand and survive in the presence of His
otherness. Therefore, His living temples must be kept <u>holy</u> so
that He may dwell in them. To begin with, believers must “fear” God in
the sense of respecting His “otherness.” As Chrysostom suggests, the
fearful realization that nothing un<u>holy</u> can prevail in God’s
presence is sufficient motivation for the faithful to cleanse their hearts and
minds from all that is un<u>holy</u>. Then, by God’s grace, they may be
worthy temples in which God may dwell (NfPf1: 13).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">For Reflection From
the <i>Philokalia </i><o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The
Orthodox believe that our human vocation is to become “like” God in whose
“image” we are made. In the <i>Philokalia</i>, Nikitas Stithtos writes
about the “likeness” to God for which we should strive with the help of the
Spirit. He teaches, “’The Lord is just and <u>holy</u>’ (cf. Ps. 145:17).
We are also in the likeness of God if we possess uprightness and goodness
for ‘good and upright is the Lord’ (Ps. 25:8)); or if we are conscious of
wisdom and spiritual knowledge, for these are within Him, and He is called
Wisdom and Logos; or if we possess holiness and perfection, since He Himself
said, ‘You must be perfect as your heavenly Father is perfect’ (Matt. 5:48),
and ‘You must be <u>holy</u> for I am <u>holy</u> (Lev.
11:44; 1 Pet. 1:16), or if we are humble and gentle, for it is written ‘Learn
from Me, for I am gentle and humble in heart, and you will find rest for your
souls’” (Matt. 11:29).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Works Cited<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">St-Tikhon’s.
1984. <i>Service Books of the Orthodox Church</i>. Third ed. South Canaan,
PA: St. Tikhon’s Monastery Press.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: #FCFCFC; line-height: 17.4pt; margin-bottom: 6.0pt; vertical-align: baseline;"><span style="color: #555555; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: #FCFCFC; line-height: 17.4pt; margin-bottom: 6.0pt; vertical-align: baseline;"><span style="color: #555555; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">2 Corinthians 6:16-7:1, attributes of
God, incomprehensive God, ineffable, Holy God, to become like God by grace, <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-83892835469705935832023-09-29T19:49:00.000-04:002023-09-29T19:57:20.987-04:00With Regret and Thanksgiving<p> <span style="font-family: "Times New Roman", serif; font-size: 12pt;">Dear Readers</span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I write with a heavy heart but with thanksgiving to God
for the opportunity I have had to share in the study of scripture with you.<span style="mso-spacerun: yes;"> </span>Now, however, I must inform you that my Word
of the Day blog through Ancient Faith will be closed as of October 1. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I am overwhelmingly grateful to Ancient Faith for
hosting my site for several years. <span style="mso-spacerun: yes;"> </span>They
have made it possible for me to encourage and support you in the daily study of
scripture (without frills) from the lectionary of the Orthodox Church.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">But now, Ancient Faith intends to concentrate on the
thing it does best in the field of digital technology.<span style="mso-spacerun: yes;"> </span>So they will no longer support my blog or
others as they have done so faithfully.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Actually, I get a sense of God’s timing in this situation.<span style="mso-spacerun: yes;"> </span>I was already thinking that it was time for
me to either produce some new material (perhaps on the Gospels from the
lectionary) or write for a different medium.<span style="mso-spacerun: yes;">
</span>So I am prayerfully (and more urgently) considering what the next
chapter as a writer should be. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">With my poor technical skills, I am struggling to find
a way to support your daily reading discipline.<span style="mso-spacerun: yes;">
</span>I have revived an old Google blog “Father Basil’s Sermons, Writings, and
Reflections.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>You can find it at <a href="https://ctsorthodoxchurchil.blogspot.com/">https://ctsorthodoxchurchil.blogspot.com/</a><span style="mso-spacerun: yes;"> </span>Be sure to use this login—and all of it.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">On my bare-bones site, you can scroll down to “No
Comments.” After each post, if you click that “No Comment” area, you will see a
box where you can make a comment.<span style="mso-spacerun: yes;"> </span>I
should get a notice of it right away. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">It will take me some time to discern what I should do as
a writer: a better website, other ways of posting, publications, etc. However,
I am interested in what you would like: more of Word of the Day, a daily series
on the Gospels from the Lectionary, a book study such as THE WAY OF THE PILGRIM
maybe done in serial form, a section a day), or something else.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I will be working on the next phase of writing. Meanwhile,
I recommend the BEHOLD A GREAT <span style="mso-spacerun: yes;"> </span>LIGHT
devotional book for the Nativity Fast (Advent), which starts on November 15. You
can order that from Ancient Faith or other bookstores. I hope we can keep in
touch.<span style="mso-spacerun: yes;"> </span>Please watch for something to
come as God wills<span style="mso-spacerun: yes;"> </span>If everything else
fails, just look for me as Father Basil (Aden), OCA archpriest. <span style="mso-spacerun: yes;"> </span>(Oh, I am on Facebook now also).<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">I sign off with thanks to Ancient Faith for publishing
my work and to you for reading it. <span style="mso-spacerun: yes;"> </span>My
goal is fulfilled if you have developed a discipline of daily reading of
scripture and stick with it.<span style="mso-spacerun: yes;"> </span>The daily
encounter with the Lord in His Word has been such a blessing to me, as I hope it
was and will be for you.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">Please pray for me as I pray for you. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;">God bless, Fr. Basil</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"><o:p> </o:p></span></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-79489857950900710682023-09-29T19:38:00.001-04:002023-09-29T20:00:09.064-04:00The Word of the Day (Sat. Sept. 30)<p> <b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-ligatures: none;">The Never-ending Process of
Becoming Spiritually Mature (Sat. September 30)</span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin-bottom: 12.0pt; margin-left: 12.0pt; margin-right: 12.0pt; margin-top: 0in;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">The word of the day is
“mature.” In today’s reading of 1 Corinthians 14:20-25, Paul gives
instructions about the practice of speaking in tongues. In the middle of
this discussion, he lays out a principle for Christians to guide the manner of
thinking of the faithful. He writes: “Brethren, do not be children in
understanding; however, in malice be babes, but in understanding be <u>mature</u>”
(vs. 20).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Childish Behavior<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">In
effect, Paul says that the Corinthian’s behavior is childish. Like
children, they are boasting that they have the superior spiritual ability to
speak in tongues. In their pride in their spiritual talents, they are
thinking like three-year-olds. St. John Chrysostom says that children are
awestruck with trifles but are not impressed with noble things (NfPf1:13, 14).
Thus, the braggarts in Corinth are inflated with pride because they have
the gift of tongues which Chrysostom calls “the lowest of all” perfection
(NfPf1:13, 14).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Paul
admonished them to set aside their conceit and to be “<u>mature</u>” in their
thinking. Speaking more generally, the apostle advises that believers be
children concerning “malice” (vs. 20). That is, they should have no
acquaintance with what is by nature evil and hurtful (<u>Strong’s</u> #2549,
126). But they should be grown up in the thinking of their hearts (<u>Strong’s</u> #5424,
266).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Spiritual Maturity<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">But
what is spiritual maturity? The Greek word for “maturity” refers to the
end of a process (<u>Strong’s</u> #5048, 248). When this growth
reaches that final point, the development is complete. It is like a
full-grown tree. In 2 Peter, the apostle writes about such a process of
growth. He advises, “…giving all diligence, add to your faith virtue, to
virtue knowledge, to knowledge self-control, to self-control perseverance, to
perseverance godliness, to godliness brotherly kindness, to brotherly kindness,
love” (2 Peter 1:5-7). In this way, we develop excellence <i>(arete</i>)
and perfection <u>(</u><i>teleios)</i>. As we develop toward these
goals, the apostle assures us that we will “be neither barren nor unfruitful in
the knowledge of our Lord Jesus Christ” (2 Peter 1:8).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">For Reflection: Becoming
Mature Never Ends<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Do we
ever reach the completion of the process of maturing spiritually? Paul
writes, “Not that I have already attained, or am already perfected; but I press
on, that I may lay hold of that for which Christ Jesus has also laid hold of
me” (Philippians 3:12). In the same vein, St. Maximos writes, that things
in the natural world stop growing when they have reached maturity. But he
teaches, “when what has been brought about by the knowledge of God through the
practice of virtues has reached maturity, it starts to grow anew. For the
end of one stage constitutes the starting point of the next”
(Maximos-the-Confessor 2010, Loc 10919).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">After
we dig out the roots of corruption within ourselves by the practice of virtue,
the Almighty grants us “other more divine experiences” (Maximos-the-Confessor
2010, Kindle Loc10919). Therefore, our maturation never comes to an end,
neither barren nor unfruitful.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 4;"><b><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Works Cited<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 19.2pt; margin: 12.0pt;"><span style="color: #404040; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">Maximos-the-Confessor,
St. 2010. “Two Hundred Texts on Theology and the Incarnate Dispensation of the
Son of God ” In <i>The Philokalia: the Complete Text</i>, edited by G.E.H.
Palmer-et. al.: Kindle Edition; original publisher: Faber and Faber.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: #FCFCFC; line-height: 17.4pt; margin-bottom: 6.0pt; vertical-align: baseline;"><span style="color: #555555; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: #FCFCFC; line-height: 17.4pt; margin-bottom: 6.0pt; vertical-align: baseline;"><span style="color: #555555; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt; mso-ligatures: none;">1 Corinthians 14:20-25, add virtue to
faith, maturity is never complete, spiritual maturity, growing in excellence<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-90441700482862740082013-04-05T16:37:00.002-04:002023-09-29T17:30:08.616-04:00Why We Offer Salutations to the Mother of God
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<em>Sermon for a Pan-Orthodox Service of "Salutations to the Holy Theotokos"</em></div>
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In the midst of Great Lent, we gather tonight for prayers
that begin with the call to “rejoice.” That might seem strange and out of
place. Yet our service of “Salutations to the Most Holy Theotokos” this evening
repeats in many ways, “<i style="mso-bidi-font-style: normal;"><u>Rejoice</u> O Unwedded
Bride</i>.” </div>
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Tonight’s hymns of honor to the Mother of God are among the
beautiful and cherished in Orthodox tradition. Yet they are written in a
traditional poetic style that may be unfamiliar to us. Thus, it would be
worthwhile to take a few moments tonight to probe into this ancient form of the
hymns of the Church. As we do, we will gain a deeper sense of the honor that is
due to the Mother of God and a greater understanding of the mystery of our
salvation. </div>
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Let’s begin by noting that these hymns teach a way of
thinking—more exactly, a way of believing--that is founded on the visit of the
Archangel Gabriel who appeared to the Virgin Mary in Nazareth. He came to
announce that she was chosen of all women to be the Mother of God. Recall how
the archangel greeted the Virgin: “<i style="mso-bidi-font-style: normal;">Hail,
Thou who art full of Grace, the Lord is with Thee…</i>” The word “Hail” fails
to give us the full meaning of the Greek word. It is literally “rejoice,” the
word that the hymns of this evening repeat so often. Thus, the Virgin is to
“rejoice” because she is the One who is uniquely endowed with grace and so is
the “<i style="mso-bidi-font-style: normal;">Favored One</i>.” Moreover. she is
to “rejoice” because the Lord is “<i style="mso-bidi-font-style: normal;">with
her</i>.” </div>
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The Gospel records that this unique greeting troubled the
Holy Ever-Virgin. She wondered what sort of greeting it could be. With her, by
means of these hymns, we ponder their deep meaning tonight. </div>
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You see, the words of the angel were not just a way of
saying “hello.” They do several things at once. They greet the Virgin, saying
“Rejoice!” But this greeting gives a name to the Virgin. And it goes on to
describe the Virgin. </div>
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That may seem like a flowery way of speaking to us in our
time. We are prone to be more simple and direct in our manner of speaking. But
even for us the way we greet someone what we think about them. We would not think
of saying “hello” to the President of the United States by using his first
name. Likewise, the angel’s greeting of the Holy Virgin shows what we are to
think about her. </div>
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First, it indicates her <u>status</u>, not in the eyes of
human being but in the eyes of God Almighty. This humble maiden is far greater
than any king or president. She is “<i style="mso-bidi-font-style: normal;">blessed
among women</i>” and in this is cause for her to “rejoice.” </div>
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Second, it gives her a <u>name</u>. She is the one who is “<i style="mso-bidi-font-style: normal;">Full of Grace</i>,” the “<i style="mso-bidi-font-style: normal;">Highly Favored One</i>.” We address a
President, not by his given name but title, “Mr. President.” Likewise, we
address a king or queen as “Your Majesty” and a Bishop as “Your Grace.” So the
angel addresses Mary as the One who is especially and completely endowed with
the grace of God. In the same way, the Liturgy of St. Basil addresses her as “<i style="mso-bidi-font-style: normal;">O full of Grace</i>.” Again, this is cause
for her to “rejoice.” </div>
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Third, the greeting of the angel describes her, her inner
nature and character. By the angel’s salutation, we know that she is the pure and
“all-holy” Virgin. As St. Ephraim says, she is <i style="mso-bidi-font-style: normal;">“…alone most pure in soul and body</i>” (Ephraim the Syrian,
Precationes ad Deiparam in Opp. Graec. Lat., III, 524– 37). Again she is
endowed with all the gifts of the Holy Spirit. As St. Ephraim says. she is “<i style="mso-bidi-font-style: normal;">alone the home of all the graces of the Most
Holy Spirit</i>” (Ephraim 524-37). Moreover, the “Lord is with her” just as He
is near to all the righteous who devote themselves to Him. And this too is
cause for her to “rejoice.” </div>
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This greeting of the angel, therefore, teaches us how we are
to regard the Mother of God and why we are to give her our highest honor.
Having said this, I can try to explain the elaborate words of this service--the
ornate language we use to address the Mother of God. These hymns to the
Ever-Virgin Mary are called “salutations"—greetings—for good reason. They
are inspired by the “salutation"—the greeting of the angel Gabriel when he
appeared to Mary at the Annunciation. In fact, the greeting of the angel to
Mary sets the pattern of our “salutations to the Mother of God.” </div>
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In various phrases and images, the verses of the hymn
address the Holy Ever-Virgin giving her many titles. Concerning her purity, she
is called the “<i style="mso-bidi-font-style: normal;">Flower of Incorruption</i>”
and the “<i style="mso-bidi-font-style: normal;">Crown of Chastity</i>.”
Concerning her virginity, she is called the “Unwedded Bride.” Concerning her
giving birth, she is called the “<i style="mso-bidi-font-style: normal;">Joiner
of Virginity and Childbirth</i>.” Concerning her bearing of the Son of God in
her womb, she is called, “<i style="mso-bidi-font-style: normal;">The Vessel of
God’s Wisdom</i>” and the “<i style="mso-bidi-font-style: normal;">The Storehouse
of God’s Providence.”</i> And above all, as St. Basil’s Liturgy also declares,
she is the “<i style="mso-bidi-font-style: normal;">Living Temple of God</i>” for
the Son of God came to dwell in her as in a temple. </div>
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All this may seem a little “over the top” to us. Yet these
titles are fully at the heart of the Holy Tradition of the Orthodox Church. The
church fathers agreed in the Council of Ephesus of 431 AD that what we call the
Holy Mother of God is of ultimate importance. For what we call her, how we
address her, and whether we honor her must either affirm or deny the foundation
of our faith, the Incarnation of the Son of God. </div>
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Moreover, the titles of the Mother of God of this service help
us to probe more deeply into what it means to believe that the Son of God
became man for our sakes. The “salutations” of this service declare, affirm,
and give thanks to God for the fundamental mystery of our faith—that the
unknowable God become known, the invisible God became visible, the inaccessible
God became accessible. </div>
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Therefore, it is entirely appropriate that we address the
Mother of God tonight, using titles that give us a deeper spiritual insight
into her status, her proper name, and her inner nature. Thus, among other
titles she is called the “<i style="mso-bidi-font-style: normal;">Revealer of
Philosophers as Fools</i>,” the “<i style="mso-bidi-font-style: normal;">Drawer
of Many from the Abyss of Ignorance</i>,” and the “<i style="mso-bidi-font-style: normal;">Enlightener of Many with Knowledge</i>,” the knowledge of God and His
Grace. In summary, to honor her, to know her, and to pray to her the Mother of
God according to these various titles is to share in the joy of the mystery of
our salvation. </div>
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You may still wonder why the Church prays this service in
this holy season of Great Lent. A practical answer is that this service and its
piety naturally flow from the Feast of the Annunciation, a feast that always
happens in Great Lent. But the answer for our spiritual life is that the Church
does not want us to stray away from the Gospel of our salvation in Christ. Lest
our struggles to keep the Lenten disciplines tempt us to trust in our own
efforts, the Church keeps on turning our attention to the mercy of Christ and
His work of salvation. Tonight we ponder the mystery of the Incarnation by our
“Salutations” to the Holy Mother of God. On Sunday, the Sunday of the Holy
Cross, the cross of Christ is set before us as the end and goal of our Lenten
journey, the saving death and life-giving resurrection of our Lord Jesus
Christ. </div>
<o:p> </o:p><br />
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It is such a blessing that we can gather here as a sign of
our unity in the Orthodox faith and our fellowship in the One, True Church. And
it is most appropriate that we join in this wonderfully rich service of the
“Salutations to the Mother of God.” Because, by these greetings we realize more
deeply the Truth and Grace of our salvation in Christ who is indeed the Son of
God born of the Ever-Virgin Mary, the Mother of God. </div>
<o:p> </o:p><br />
<o:p></o:p>In conclusion, as we leave this service, may each one of us
return to our observance of Great Lent renewed in his faith in the Grace of God
revealed in the Incarnation, the mystery of our salvation. May we understand
that it is right and proper that we honor the One who is “<i style="mso-bidi-font-style: normal;">blessed among women</i>” with many titles of praise just as we do
tonight. Moreover, may we look to the Mother of God to support and uplift us by
her prayers as we continue our Lenten journey.<br />
Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com1tag:blogger.com,1999:blog-7373643554258950934.post-13869682521386938542011-12-07T14:30:00.000-05:002023-09-29T06:06:09.457-04:00Notes on Chapter 3 THE WAY OF A PILGRIM For Adult Study<br />
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<span style="font-family: "Arial","sans-serif";">In Preparation for the Discussion of
Chapter Three of <i style="mso-bidi-font-style: normal;">The Way of a Pilgrim</i><o:p></o:p></span></div>
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<br /></div>
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Chapter 3 of <i style="mso-bidi-font-style: normal;">The Way of a Pilgrim </i>consists of a short flashback of the life of
the pilgrim before he learned the interior way of the “Jesus Prayer.”<span style="mso-spacerun: yes;"> </span>It is told to the “spiritual father” at
Irkutsk before the pilgrim carries out his plan to leave for Jerusalem. <span style="mso-spacerun: yes;"> </span>The pilgrim relates that he endured a series of
losses until he has nothing besides the desire to make a pilgrimage to Kiev to
ask the saints to help him in his grief.<span style="mso-spacerun: yes;">
</span></div>
<br />
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<br /></div>
<br />
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<span style="mso-spacerun: yes;"> </span>(Note: the page numbers in parenthesis refer
to Helen Bacovcin, trans. <i style="mso-bidi-font-style: normal;">The Way of a
Pilgrim</i>. New York: Image-Doubleday Books, 1978.)</div>
<br />
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<br /></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; tab-stops: 6.0in;">
Topics: </div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0pt 0.5in; mso-list: l2 level1 lfo2; tab-stops: 6.0in; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>Contrast between pious grandfather (and pilgrim)
and the impious brother (51)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l2 level1 lfo2; tab-stops: 6.0in; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>The piety of trust in God, church attendance,
prayer, Bible reading, memorial prayers</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l2 level1 lfo2; tab-stops: 6.0in; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>(Implicit) Not hating those who wrong us (52)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l2 level1 lfo2; tab-stops: 6.0in; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>The imperfection of vocal prayer and
prostrations without the understanding of interior prayer (53)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l2 level1 lfo2; tab-stops: 6.0in; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>Sorrow and the consolation of the saints (53-55)</div>
<br />
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<br /></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; tab-stops: 6.0in;">
Synopsis</div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>The pilgrim visits his spiritual father to thank
him and announce that he was headed for Jerusalem (80)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>He tells the story of his origins on request of
the spiritual father. (50 ff.)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>He recounts his birth and the death of his
parents, leaving him with his older brother at the age of two. (21)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>He recalls that his grandfather, an owner of an
inn, took him to church often and read the Bible to him. (51)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>He recalls that at the age of seven his brother
pushed him off the hearth and he injured his left hand so severely that it
withered and was useless. (51)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>His grandfather taught him to read from the
Bible and his clerk taught him to write. (51)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>At age seventeen, his grandfather arranged for
him to marry a “girl” of twenty (52).</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>His grandfather dies giving him, a thousand rubles,
his whole inheritance, and last instructions (22)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>Left out of his inheritance, his brother stole
the money and burned down his house. The pilgrim (to be) and his wife are left
with only the Bible (52)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>The pilgrim builds a small house and lived with
his wife for two years:<span style="mso-spacerun: yes;"> </span>she did weaving,
spinning, and sewing and he read the Bible to her (53)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>His wife dies and he weeps uncontrollably (53)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>He sells the house for twenty rubles, gave his
clothes away and set out for Kiev to pray his respects to the saints and ask
for help in grief. <span style="mso-spacerun: yes;"> </span>(53-54)</div>
<br />
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0pt 0.5in; mso-list: l3 level1 lfo1; text-indent: -0.25in;">
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span>He says that “God willing” he will leave his
bones in Jerusalem (54)</div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
<br /></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
Questions for Discussion</div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0pt 0.5in; mso-list: l0 level1 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><span style="mso-spacerun: yes;"> </span>Count the losses
of the pilgrim in this short chapter. </div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l0 level1 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">2.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Count the gains of the pilgrim in this chapter</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l0 level1 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">3.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Does this chapter express or imply any theology of
suffering?</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l0 level2 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Compare “Either because of my sinfulness or because I
had to learn certain lessons about spiritual life, at the end of the summer
there were trials in store for me. And “This was permitted so that you would
not fall into spiritual complacency.” (18)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l0 level2 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>What does it mean to say “God willing I will” (54)<span style="mso-spacerun: yes;"> </span></div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l0 level2 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">c.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>See the proverb:<span style="mso-spacerun: yes;">
</span>“Man proposes by God disposes.”<span style="mso-spacerun: yes;">
</span>(55). </div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l0 level3 lfo3; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>What about human will? Is “God willing...” fatalism?</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l0 level3 lfo3; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Is the acceptance of God’s will easier for peasants
like the pilgrim than the rich and powerful? </div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l0 level1 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">4.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Describe the character of the pilgrim.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l0 level2 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>How did the events of his life shape his character?</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l0 level2 lfo3; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Compare this chapter (Chapter 3) to the beginning of
the book when the pilgrim hears the scripture about praying constantly.
(3).<span style="mso-spacerun: yes;"> </span></div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l0 level3 lfo3; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Is Chapter 3 necessary for us to understand the message
of the book?<span style="mso-spacerun: yes;"> </span></div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l0 level3 lfo3; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>What do we learn in Chapter 3 that helps us understand
the book?</div>
<br />
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0pt 0.5in;">
<br /></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
Excursus on Chapter 3</div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0pt 0.5in; mso-list: l1 level1 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>This chapter raises the question of suffering and the
purpose of God.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The comment “This was permitted…” (18) reflects the
Orthodox distinction between the <i style="mso-bidi-font-style: normal;">intentional</i>
and <i style="mso-bidi-font-style: normal;">permissive</i> will of God.<span style="mso-spacerun: yes;"> </span>See Father John Breck.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>In the ultimate sense, nothing exists or happens
outside the will of God. Otherwise, we have <i style="mso-bidi-font-style: normal;">dualism</i>—the
existence of a sovereign power that is equal to God.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“In Him also we have obtained an inheritance, being
predestined according to the purpose of Him who <i style="mso-bidi-font-style: normal;"><u>works all things according to the counsel of His will</u></i>.
(Ephesians 1:11)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">c.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Orthodoxy holds that believe that suffering can have a
purpose.</div>
<br />
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0pt 0.5in; mso-list: l1 level1 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">2.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The pilgrim’s guide is the <i style="mso-bidi-font-style: normal;">Philokalia, </i>a tradition of spirituality<i style="mso-bidi-font-style: normal;"> </i>that teaches that suffering is necessary for spiritual growth in
Christ. </div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>According to the <i style="mso-bidi-font-style: normal;">Philokalia
</i>tradition, the spiritual life consists of the struggle of virtue against
the passions</div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The goal is perfection of holiness (righteousness) that
leads to <i style="mso-bidi-font-style: normal;">theosis</i></div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><i style="mso-bidi-font-style: normal;">“…since we were
originally created by God as ‘very good’ (Genesis 1:31), we owe it to God to be
such</i>” (<i style="mso-bidi-font-style: normal;">Philokalia</i>: II 14).</div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The ultimate goal is <i style="mso-bidi-font-style: normal;">theosis</i> (restoration of the “image of God” and realization of the
“likeness” to God.</div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">c.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The struggle requires constant watchfulness<i style="mso-bidi-font-style: normal;"> (nepsis-guarding the heart, vigilance,
against the passions) </i>and the practice of “stillness” (<i style="mso-bidi-font-style: normal;">hesychia-inner stillness of the heart; a state of openness to God and
listening to him </i></div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><span style="mso-spacerun: yes;"> </span>“<i style="mso-bidi-font-style: normal;">He who gives himself to desires and sensual
pleasures and lives according to the world’s way will be quickly caught in the
nets of sin. And sin, once committed is like fire put to straw</i>…” (<i style="mso-bidi-font-style: normal;">Philokalia</i>: II 15)</div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><i style="mso-bidi-font-style: normal;">“You must purify
your intellect completely through stillness… the more the intellect is stripped
of the passions and purified through stillness, the greater the spiritual
knowledge” </i>(<a href="" name="OLE_LINK4"></a><a href="" name="OLE_LINK3"><span style="mso-bookmark: OLE_LINK4;"><i style="mso-bidi-font-style: normal;">Philokalia</i>:
II 345</span></a>)</div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>iii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><i style="mso-bidi-font-style: normal;">…how it is
impossible to conform to God without<span style="mso-spacerun: yes;">
</span>complete stillness; how stillness gives birth to ascetic effort, ascetic
effort to tears, tears to awe, awe to humility, humility to foresight,
foresight to love; and how love restores the soul to health and makes it
dispassiate, so that one then knows that one is not far from God” Philokalia</i>:
II 345</div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">d.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The struggle is waged with prayer.</div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“<i style="mso-bidi-font-style: normal;">The Fathers
define prayer as a spiritual weapon. Unless we are armed with it, we cannot
engage in warfare but are carried off as prisoners to the enemy’s country:</i>
(<i style="mso-bidi-font-style: normal;">Philokalia</i>: II 15).</div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">e.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Prayer that is pure requires the <i style="mso-bidi-font-style: normal;">hesychist</i> to “cleave to God with an upright heart” (<i style="mso-bidi-font-style: normal;">Philokalia </i>Volume II 15).</div>
<br />
<div style="margin-left: 0.5in; mso-list: l1 level1 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">3.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Suffering instructs and corrects the <i style="mso-bidi-font-style: normal;">hesychist </i>which he regards as deserved
“chastening”</div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The scriptural basis: suffering is “chastening”
(“instructive” and “corrective” discipline)</div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><sup>”</sup><i style="mso-bidi-font-style: normal;">Ye
have not yet resisted unto blood, striving against sin. <sup>5</sup>And ye have
forgotten the exhortation which speaketh unto you as unto children, My son,
despise not thou the chastening of the Lord, nor faint when thou art rebuked of
him: <sup>6</sup>For whom the Lord loveth he chasteneth, and scourgeth every
son whom he receiveth. <sup>7</sup>If ye endure chastening, God dealeth with
you as with sons; for what son is he whom the father chasteneth not?<span style="mso-spacerun: yes;"> </span><sup>8</sup>But if ye be without
chastisement, whereof all are partakers, then are ye bastards, and not sons. <sup>9</sup>Furthermore
we have had fathers of our flesh which corrected us, and we gave them
reverence: shall we not much rather be in subjection unto the Father of
spirits, and live? <sup>10</sup>For they verily for a few days chastened us
after their own pleasure; but he for our profit, that we might be partakers of
his holiness. <sup>11</sup>Now no chastening for the present seemeth to be
joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of
righteousness unto them which are exercised thereby. <sup>12</sup>Wherefore
lift up the hands which hang down, and the feeble knees; <sup>13</sup>And make
straight paths for your feet, lest that which is lame be turned out of the way;
but let it rather be healed</i>” (Hebrews 12:4-13)</div>
<br />
<div style="margin-left: 1in; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The teaching of the <i style="mso-bidi-font-style: normal;">Philokalia</i>:
suffering is regarded as spiritual discipline<span style="mso-spacerun: yes;">
</span></div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“<i style="mso-bidi-font-style: normal;">As he advances
through this humility toward divine and unfailing love, he accepts sufferings </i><u>as
though he deserved them</u><i style="mso-bidi-font-style: normal;">. Indeed, he
thinks he deserves more suffering that he encounters’ and he is glad that he
has been granted some portion of the punishments which he has prepared for
himself in the world to be</i>” (<i style="mso-bidi-font-style: normal;">Philokalia</i>:
III 85)</div>
<br />
<div style="margin-left: 2in; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Chastening is “instructive’ and “corrective”
discipline.</div>
<br />
<div style="margin-left: 2in; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">2.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>If instruction is not heeded, then corrective
discipline follows.</div>
<br />
<div style="margin-left: 2in; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">3.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“Chastening” takes place in the struggle against sin.</div>
<br />
<div style="margin-left: 1.5in; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“Chastening” is regarded as for the good of the <i style="mso-bidi-font-style: normal;">hesychist</i> </div>
<br />
<div style="margin-left: 2in; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“<i style="mso-bidi-font-style: normal;">Those who love
God are saved through the trial and temptations He allows them to undergo;, but
despite such trials we are threatened with destruction because of our pride and
fail to remain faithful to God, as children who are ‘chastened’ and not killed</i>”
(2 Cor. 6:9)” (<i style="mso-bidi-font-style: normal;">Philokalia</i>: Volume III
179)</div>
<br />
<div style="margin-left: 0.5in; mso-list: l1 level1 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">4.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Suffering helps the <i style="mso-bidi-font-style: normal;">hesychist
</i>to overcome sin and grow in the virtues of holiness. </div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The scriptural basis: “<i style="mso-bidi-font-style: normal;">As many as I love, I rebuke and chasten. Therefore be zealous and
repent. Behold I stand at the door and knock. If anyone hears My voice and
opens the door, I will come in to him and dine with him and he with Me. To him
who overcomes I will grant to set with me on My throne, as I also overcame and
sat down with My Father on His throne</i>” (Revelation 3:19-21</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The scriptural basis: “<i style="mso-bidi-font-style: normal;">And not only <span style="mso-bidi-font-style: italic;">that,</span> but
we also glory in tribulations, knowing that tribulation produces perseverance; <sup>4</sup>
and perseverance, character; and character, hope. <sup>5</sup> Now hope does
not disappoint, because the love of God has been poured out in our hearts by
the Holy Spirit who was given to us</i>” (Romans 5:3-15)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">c.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The teaching of the <i style="mso-bidi-font-style: normal;">Philokalia:</i>
</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Suffering teaches the soul to detach from material
things.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 2in; mso-add-space: auto; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>"<i style="mso-bidi-font-style: normal;">Suffering
cleanses the soul infected with the filth of sensual pleasure and detaches it
completely from material things by showing it the penalty incurred as a result
of its affection for them. This is why God in His justice allows the devil to
afflict men with torments</i>” (Maximus the Confessor)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Even involuntary suffering is to be welcomed for the
lessons it gives.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 2in; mso-add-space: auto; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><i style="mso-bidi-font-style: normal;">“In addition to
voluntary suffering, you must accept that which comes against your will-- mean
slander, material losses, and sickness, If you do not accept these but rebel
against them, you are like someone who wants to eat his bread only with honey,
never with salt</i>” (<i style="mso-bidi-font-style: normal;">Philokali</i>a
Volume 39) </div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>iii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span><span style="mso-spacerun: yes;"> </span>Suffering
tempers the soul so that it is “hardened” like a sword for the struggle against
the passions.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 2in; mso-add-space: auto; mso-list: l1 level4 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">1.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“<i style="mso-bidi-font-style: normal;">Suffering
deliberately embraced cannot free the soul totally from sin unless the soul is
also tried in the fire of suffering that comes unchosen. For the soul is like a
sword: if it does not go 'through fire and water' (Psalm 66:12, LXX) -- that
is, by suffering deliberately embraced and suffering that comes unchosen -- it
cannot but be shattered by the blows of fortune</i>" (<i style="mso-bidi-font-style: normal;">Philokalia</i> Volume III- Ilias the Presbyter.).</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 0.5in; mso-list: l1 level1 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">5.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Suffering is useless without love (and accompanying virtues).</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">a.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The scriptural basis: love is the highest and all-encompassing
virtue.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“<i style="mso-bidi-font-style: normal;">And though I
bestow all my goods to feed the poor, and thought I g9ve my body to be burned,
but have not love, it profits me nothing</i>.” (1 Cor. 13:3)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>ii.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>“<i style="mso-bidi-font-style: normal;">And we have
known and believed that the love that God has for us. God is love and he who
abides in love abides in God and God in him</i>” (1 John 4:16)</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">b.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>The teaching of the <i style="mso-bidi-font-style: normal;">Philokalia</i>:
unless it leads to love, endurance of hardship has no purpose.</div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0pt 1.5in; mso-add-space: auto; mso-list: l1 level3 lfo4; mso-text-indent-alt: -9.0pt; text-indent: -1.5in;">
<span style="mso-list: Ignore;"><span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span>i.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>… <i style="mso-bidi-font-style: normal;">this applies
not only to prayer, but every labor and hardship undertaken for the sake of
virtue, whether this be virginity, fasting, vigil, psalmody, service or any
other work. If we do not see in ourselves the fruits of love, peace, joy,
simplicity, humility, gentleness, guilelessness, faith, forbearance and
kindliness, then we endure hardship to no purpose. We accept the hardship in
order to reap the fruits.<span style="mso-spacerun: yes;"> </span>If the fruits of
love are in not in us, our labar is useless// … Thus the labors and hardships
must be regarded as labors and hardships and the fruits as fruits” </i>(<i style="mso-bidi-font-style: normal;">Philokalia </i>III 293-94).</div>
<br />
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0pt 1in; mso-add-space: auto; mso-list: l1 level2 lfo4; text-indent: -0.25in;">
<span style="mso-list: Ignore;">c.<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span>Metropolitan Anthony Bloom: suffering is redemptive only
if it not only endured but undertaken in love. </div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
<br /></div>
<br />
<div class="MsoListParagraph" style="margin: 0in 0in 0pt 0.5in;">
<br /></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
<br /></div>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-55443191808386253202011-12-05T16:12:00.000-05:002023-09-29T06:09:30.417-04:00The Unity of Christ and Religious Pluralism: Sermon for Pentecost 25<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">We live in a
fragmented world. <span style="mso-spacerun: yes;"> </span>Our society is divided
into increasingly contentious factions. Often, even our own lives seem split
into different pieces and we feel torn between competing responsibilities,
relationships, and goals. Moreover, even Christianity appears hopelessly
partitioned into separate denominations, each “doing its own thing.”<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>In
the midst of this divided life, all of us long for wholeness. We seek a way for
all the parts and pieces of life to come together and fit together. <span style="mso-spacerun: yes;"> </span>Without that sense of integration, the unity
of all into a larger whole, we do not feel whole. There always seems to be
something missing; something in that does not fit; something that is in
conflict.<span style="mso-spacerun: yes;"> </span>Thus, peace, harmony, and integrity
seem always beyond our grasp.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">This
is not only a psychological problem. It has spiritual roots. The very essence
of sin is separation. Adam and Eve were one with God and one another in the
Garden. <span style="mso-spacerun: yes;"> </span>But as soon as they disobeyed
the Lord’s command, they knew the sense of deep separation that we their descendents
know even today.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>The proof of this separation caused
by sin was that they hid from God, their loving Creator.<span style="mso-spacerun: yes;"> </span>Yet they were not only separated from the God
of goodness. They were also separated from one another, and the proof of that
division was that they started blaming one another for their sin. Therefore, as
a result of their disobedience, the unity of the creation was broken.<span style="mso-spacerun: yes;"> </span>Soon, even the parts of the creation itself
were divided against each other.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Thus
at its foundation, the division is a spiritual problem.<span style="mso-spacerun: yes;"> </span>If this is the case, then the<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">only remedy for
the deep sense of division that all human beings feel is <i style="mso-bidi-font-style: normal;">salvation.</i> To us who are Orthodox Christians, <i style="mso-bidi-font-style: normal;">salvation</i> means more than being pardoned for sins committed.
Salvation means healing—the restoration of wholeness of all the parts of
ourselves and our lives.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">This
idea of salvation as reconciliation is in keeping with what we heard in our epistle
last Sunday.<span style="mso-spacerun: yes;"> </span>We heard then that the Lord
Jesus Christ came to earth to bring healing, that is, the wholeness of
salvation to the human race. As the Apostle puts it by His death on the cross,
the Lord broke down the “dividing wall” between human beings.<span style="mso-spacerun: yes;"> </span>The result is that <i style="mso-bidi-font-style: normal;">in Christ</i> the divisions of the human race are healed: such
divisions as the separation between God and man; Jew and Gentile; slave and
free; male and female (Colossians 3:11a).<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span>This means that the search for wholeness is
over. As the Apostle says, “<i style="mso-bidi-font-style: normal;">Christ is all
and in all”</i> (Colossians 3:11b).<span style="mso-spacerun: yes;"> </span>The
Lord Jesus Christ is now the foundation and source of unity in our lives—and ultimately
the whole creation. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">It
is as if life were a jigsaw puzzle. All we have are pieces unless we find the <u>one</u>
piece that makes all the others pieces fit together.<span style="mso-spacerun: yes;"> </span>Or it is like a Roman Arch. At the top of the
arch is a <i style="mso-bidi-font-style: normal;">keystone</i>.<span style="mso-spacerun: yes;"> </span>This stone brings all the other stones of the
arch together so that they bear the load as a unit.<span style="mso-spacerun: yes;"> </span>Without the keystone, the whole arch falls
apart.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">In
the same way, Christ is the organizing principle of everything in our lives.<span style="mso-spacerun: yes;"> </span>In fact, He is the keystone of all creation.
In Him, the separation of sin is reversed.<span style="mso-spacerun: yes;">
</span>By His cross, sin is forgiven, separation is overcome, and all things
come together in all things come together in the new reality of His reconciliation.
Thus, the Apostle says in Colossians, “<i style="mso-bidi-font-style: normal;">It
pleased the Father…by Him to reconcile all things to Himself, by Him, whether
things on earth or in heaven, having made pace by His blood of His cross</i>” (Colossians
1:19a and 20)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The Church
is the manifestation and proof of this unity of all things <i style="mso-bidi-font-style: normal;">in Christ</i>. For those who belong to the Church, the Body of Christ,
all things fit together.<span style="mso-spacerun: yes;"> </span>In the Church,
everything comes together into a new and greater whole.<span style="mso-spacerun: yes;"> </span>In the Church, the unity in Christ that He
accomplished is realized on earth as in heaven.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">What
we have said brings us to the Epistle from Ephesians for today. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>We hear
in our Epistle that our calling as members of the Body of Christ is to strive
actively and earnestly to <u>maintain</u> that unity that the Lord has
established.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Note
that it is in not our power to create that unity. The Lord Jesus Christ has
already achieved it.<span style="mso-spacerun: yes;"> </span>However, it is for
us to live our lives and relate to one another in such a way that we <i style="mso-bidi-font-style: normal;">maintain</i> the unity of what the Lord has
established. That is, it is our calling to promote, preserve, and indeed advance
the salvation of the world, the healing of sinful separation, and the reconciliation
of divisions wherever they are found. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The
implications of this calling go against the popular ideas of how to establish peace
among human beings.<span style="mso-spacerun: yes;"> </span>From the Tower of
Babel onward, human beings have tried to overcome the divisions among peoples
and to unify the human race into one harmonious community.<span style="mso-spacerun: yes;"> </span>In the past, the great empires tried to do
it.<span style="mso-spacerun: yes;"> </span>Now another strategy is being
tried.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-indent: 0.5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Today’s
wisdom is that we should give up trying to achieve oneness among peoples: we
should just affirm the differences between people.<span style="mso-spacerun: yes;"> </span>This strategy is called “pluralism.” Pluralism
would have it that all lifestyles, all moralities, and all religions are
equal.<span style="mso-spacerun: yes;"> </span>Whatever the way of life, morality,
or spirituality that someone chooses is OK for him. <span style="mso-spacerun: yes;"> </span>We have not right to criticize it or try to
convince him to change it. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Now
this ideal of pluralism may sound good.<span style="mso-spacerun: yes;"> </span>It
makes those who have this view seem tolerant.<span style="mso-spacerun: yes;">
</span>However, it means that there is really nothing that brings people together,
nothing besides the will to overlook the differences and separations between
people that are still there.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>Let me be clear: this idea contracts
the Orthodox faith.<span style="mso-spacerun: yes;"> </span>We Orthodox firmly
believe that the Orthodox is the true Church that exists in unbroken continuity
with the Lord Jesus Christ and the apostles. Moreover, the Orthodox Church preserves
the Holy Gospel unchanged and undivided. <span style="mso-spacerun: yes;"> </span>That Gospel is that salvation is found in none
other than Jesus Christ, </span><span style="font-family: "Times New Roman","serif"; font-size: 11pt;">for
“</span><i style="mso-bidi-font-style: normal;"><span style="color: #001320; font-family: "Times New Roman","serif"; font-size: 11pt;">there is none other name
under heaven given among men, whereby we must be saved</span></i><span style="color: #001320; font-family: "Times New Roman","serif"; font-size: 11pt;">” (Acts
4:12).<o:p></o:p></span></div>
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<span style="color: #001320; font-family: "Times New Roman","serif"; font-size: 11pt;"><span style="mso-tab-count: 1;"> </span>This means that as members of the
Body of Christ, we cannot “maintain” the unity of our salvation by forfeiting
our claim that <i style="mso-bidi-font-style: normal;">in Christ </i>all things
come together as one. </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span>Instead, in keeping with today’s Epistle, we
hold, “<i style="mso-bidi-font-style: normal;">There is one body, one spirit, one
hope, one Lord, one faith, one baptism, one God and Father of all</i>” (Ephesians
4:6).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Note
that this short passage contains seven “one’s.” <span style="mso-spacerun: yes;"> </span>These “one’s” constitute the unity of the
Church as the Body of Christ. All the members of the Body of share in this seven-fold
oneness. <span style="mso-spacerun: yes;"> </span>In fact, the Church is nothing
more or less than the Holy Communion of those who share in this perfect and
complete unity.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Let’s
consider what it means to say that all these aspects of the Church are “one.” “One”
means that there is no other. <span style="mso-spacerun: yes;"> </span>There are not
two, or three or four. Rather “one” indicates something that is <i style="mso-bidi-font-style: normal;">singular</i>, <i style="mso-bidi-font-style: normal;">unique,</i> and <i style="mso-bidi-font-style: normal;">without equal</i>.
<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Therefore,
when we confess with the Apostle, <i style="mso-bidi-font-style: normal;">“There
is one body and one spirit… one hope, one Lord, one faith, one baptism, one God
and Father of all (Ephesians 4:4-6), </i>we are saying that no other kind of
these things exist but them. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">For
example, to say that our Christian faith is <i style="mso-bidi-font-style: normal;">one
of many</i> faiths does not agree with the sense of the idea of “one faith. If
there are other so-called “faiths,” then these faiths cannot be the same as the
“one faith” that stands alone and by itself as “one.” The other “faiths” cannot
compare with the “one faith”-- that is, the “true faith.” <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Yet
there is another implication of the repetition of the word “one” <span style="mso-spacerun: yes;"> </span>in this passage. The word “one” refers to
something that is complete in and of itself. Thus, to say that faith, baptism,
the spirit, and the Lord, <span style="mso-spacerun: yes;"> </span>etc. <span style="mso-spacerun: yes;"> </span>are “one” means that each one of them is whole
and entirely sufficient in itself.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span>For instance, once again, the Apostle is
saying that the “one faith” that is ours in Christ is entirely sufficient for
us. There is nothing lacking in it, nothing missing.<span style="mso-spacerun: yes;"> </span>The same goes for the “one” body, spirit,
hope, faith, baptism, and God the Father of us all. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">If
we accept other “faiths,” hopes, lords,” baptisms, and gods as equal to ours,
then we are saying that they can add to what we have. What we have in the
Orthodox Church is now somehow incomplete. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span>If we accept these other things are equal,
then what holds them all together?<span style="mso-spacerun: yes;"> </span>If we
believe that they are equal, then we should not be here. We should be out in
the world somehow looking for the greater source and foundation of unity that
would unite all the faiths of the world.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>I have tried to show that the basic
popular ideas of religious and ethical pluralism go against the foundations of
Orthodoxy.<span style="mso-spacerun: yes;"> </span>It does so because Orthodoxy
teaches that it exists to preserve the “fullness” of the Christian faith from the
Lord Jesus Christ and the apostles.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>The Lord has given us a precious legacy.
It is the answer to the fragmentation of our society and the divisions of our
world.<span style="mso-spacerun: yes;"> </span>What a loss it would be if we
traded this heritage of the unity of our salvation <i style="mso-bidi-font-style: normal;">in Christ </i>for some cheap substitute. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>The
world’s pluralism is only a pretend unity; it can never really bring people together
in something that they have in common. The wholeness that that we have <i style="mso-bidi-font-style: normal;">in Christ </i>that I have described offers a
substantial, common ground in which all of every race and background can be
united.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>The false unity of pluralism arises from
the desire not to offend anyone, no matter what they may think or believe.<span style="mso-spacerun: yes;"> </span>Yet we have a divine calling as members of
the Body of Christ to maintain the unity that is ours in Christ.<span style="mso-spacerun: yes;"> </span>We cannot do by surrendering the claims of
the Orthodox Church.<span style="mso-spacerun: yes;"> </span>If we accepted
today’s pluralism, we would ignore the words of our epistle: <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">“<i style="mso-bidi-font-style: normal;">There is one body and one Spirit, just as
you were called in one hope of your calling; one Lord, one faith, one baptism;
one God and Father of all, who is above all, and through all, and in you all</i>
(Ephesians 4:4-6). <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-tab-count: 1;"> </span>The claims that the Orthodox Church
is the true Church that proclaims the true Gospel are not intolerant or
outdated.<span style="mso-spacerun: yes;"> </span>They are an expression of our
Orthodox faith in Christ for our salvation, and not only our salvation but the
salvation of the entire world. In defending these claims, we confess the true
faith that is ours in Christ Jesus. And in striving to maintain that unity in
the Church and in our lives, we safeguard and uphold the wholeness that the
Lord established by His death and resurrection. <o:p></o:p></span></div>
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<br /></div>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com2tag:blogger.com,1999:blog-7373643554258950934.post-36923936363307935462011-10-15T01:03:00.000-04:002011-10-15T01:03:16.553-04:00What We Owe One Another in the Body of Christ<strong><em><span style="font-family: Arial;"></span></em></strong><br />
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<strong><span style="color: #660000;"><u>Sermon for Pentecost 5</u></span></strong></div>
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<strong><span style="color: #660000;"><u>Romans 10:4; Romans 13:8; Galatians 6:2</u></span></strong></div>
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<span style="font-family: Calibri;">This month I have prepared a list of sayings of the Desert Fathers that you can reflect on each day through the month. These sayings of wisdom come from the early days of monasticism when believers fled to the desert to work and pray apart from the distractions of ordinary life.</span></div>
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<span style="font-family: Calibri;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: Calibri;">We might think that these were hermits separated themselves from other Christians to cultivate their personal relationship with Christ.<span style="mso-spacerun: yes;"> </span>Indeed we find wisdom in these sayings: </span></div>
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<span style="font-family: Calibri;">·<span style="mso-spacerun: yes;"> </span>About finding God in silence</span></div>
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<span style="font-family: Calibri;">·<span style="mso-spacerun: yes;"> </span>About the practice of unceasing prayer</span></div>
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<span style="font-family: Calibri;">·<span style="mso-spacerun: yes;"> </span>About the struggle with demons</span></div>
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<span style="font-family: Calibri;">·<span style="mso-spacerun: yes;"> </span>About the cultivation of the virtues</span></div>
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<span style="font-family: Calibri;">·<span style="mso-spacerun: yes;"> </span>About the path of repentance</span></div>
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<span style="font-family: Calibri;">But we have these stories and sayings because these holy dwellers in the desert were</span></div>
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<span style="font-family: Calibri;">concerned with—and involved with—others. Many of their sayings have to do with their relationships with one another.</span></div>
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<span style="font-family: Calibri;">Last Sunday, we said emphatically that no one can be a Christian alone. To be a Christian is to share the New Life of Christ together with others. It is to be a member of the Body of Christ and to actively partake in the Holy Communion of the Church.</span></div>
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<span style="font-family: Calibri;">There is a story from the Desert Fathers that says what our attitudes should be toward others in this Body of Christ. Perhaps you have heard it.</span></div>
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<span style="font-family: Calibri;">Two monks in the Egyptian desert made their living by making baskets. One day, they went into Alexandria to sell the baskets they had made. At the end of the day, one said to the other, “Let us go back to the desert to take up our prayers again.” The other said, “You go.<span style="mso-spacerun: yes;"> </span>I must stay here. For I am not worthy to continue the path of holiness in the desert. You see, this very day, while you were selling baskets, I wandered off and I fell into the sin with a woman.”</span></div>
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<span style="font-family: Calibri;">The other said to him, “I too, when you had wandered off, also fell into the sin of the flesh.<span style="mso-spacerun: yes;"> </span>But let us not despair. Let us go back to the desert and live a life of repentance and pray that the Lord would have mercy on us.” </span></div>
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<span style="font-family: Calibri;">So they both went back to the desert together. And they both confessed to the gathering of the community of monks that they had grievously fallen into temptation. And they asked everyone to pray for them. And both accepted the penance given to them. And from that time on the two did not cease to live a life of humility and penitence for their sin</span></div>
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<span style="font-family: Calibri;">After some years, one of these monks died, and then the other. And at the funeral of the last, it was revealed that only one of these monks had actually fallen into the sin he had confessed. The other had confessed the same sin, for the sake of the other.<span style="mso-spacerun: yes;"> </span>Not wanting the other to fall into despair and be lost, this righteous monk joined the other in his confession and repentance. So it was that both were saved. </span></div>
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<span style="font-family: Calibri;">This is an example of the kind of life we share together in the Body of Christ, the Church. It is a life of the deepest kind of love. This is the love called agape love—self-giving love. It is the kind of love that the Lord Jesus Christ was talking about when he said, “A new commandment I give to you. Love one another.<span style="mso-spacerun: yes;"> </span>As I have loved you so you must love one another!” (John 13:34).</span></div>
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<span style="font-family: Calibri;">Today we read in our Epistle that “… Christ is the end of the law that everyone who has faith may be justified” (Romans 10:14). Please understand.<span style="mso-spacerun: yes;"> </span>This does not mean that we can do anything we please. The Lord Jesus Christ has fulfilled the Law of the Old Covenant. So we are no longer “under the Law but under grace.” (Romans 6:14). </span></div>
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<span style="font-family: Calibri;">But, in a sense, we in the Body of Christ are given a “Higher Law.” This is the “Law of the New Covenant.” The scriptures call it the “Law of liberty”; the “Law of the Spirit of Life”; or simply the “Law of Christ.”</span></div>
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<span style="font-family: Calibri;">Let’s be clear what this Law of Christ is.<span style="mso-spacerun: yes;"> </span>Some would suppose that it is the<span style="mso-spacerun: yes;"> </span>rules regulations of the Church. They would assert that the Law of Christ consists of the obligations of the members of the Orthodox Church. These are the traditions of the Church set down in its “Canons.”<span style="mso-spacerun: yes;"> </span>Or even the duties of parish members set down in its constitution.</span></div>
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<span style="font-family: Calibri;">According to this idea, those who are willing to follow these regulations are members of “our church.”<span style="mso-spacerun: yes;"> </span>Those who do not (or cannot) follow them are not members.</span></div>
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<span style="font-family: Calibri;">But what does the scripture say? St. Paul says it, ““Owe no one anything except one thing—that you love one another. For those who love fulfill the Law” (Romans 13:8). We are not bound together by the rules and regulations of the “old Law.” But we are bound together by the New Law of Christ. </span></div>
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<span style="font-family: Calibri;">What is this “New Law” of Christ? The Lord Himself taught that our fundamental obligation to the Holy God is to love Him with our whole heart, and soul, and mind. (Matthew 22:37). And our fundamental obligation to our fellowman is to love our neighbor as ourselves. (Matthew 22:39).<span style="mso-spacerun: yes;"> </span>And our primary obligation to our fellow members of the Church is to love one another just as Christ has loved us.<span style="mso-spacerun: yes;"> </span>(John 13:34).</span></div>
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<span style="font-family: Calibri;">You see, the Church is much more than a business that has rules, requirements, and dues.</span></div>
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<span style="font-family: Calibri;">It is the Living Body of Christ in this world. And in this Body of Christ, we bear one another’s burdens.<span style="mso-spacerun: yes;"> </span>For as St. Paul says, it is in bearing one another’s burdens that “…fulfill the Law of Christ” (Galatians 6:2)</span></div>
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<span style="font-family: Calibri;">That is the very essence of love--that if we share the forgiveness of God and the hope of the resurrection, we also share in each other’s struggles. Bearing one another’s burdens means supporting one another in the “good fight of faith.” And instead of judging or condemning others, we encourage one another.<span style="mso-spacerun: yes;"> </span>And if anyone has gone astray, it means seeking to restore that person to the fellowship in humility and gentleness (Galatians 6:1). </span></div>
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<span style="font-family: Calibri;">We are in this together. And our Holy Tradition is, above all, the way of the cross-- the way of self-giving love. Christ is the end of the “old Law,” the "Old Covenant." The begining of the "New<span style="mso-spacerun: yes;"> </span>Covenant" is Christ our Lord .This new Law of Christ is fulfilled when we love one another as Christ has loved us. That is what we owe one another in the Body of Christ.</span></div>
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</div>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-39506600789599927172011-10-15T00:58:00.000-04:002011-10-15T00:58:04.123-04:00Sermon on the Dormition<span style="color: #660000;"><u><strong>The Importance of Endings</strong></u></span><br />
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<span style="font-family: Times New Roman; font-size: small;">You can probably guess that I did a lot of things that drove my mother crazy—probably still do. One of those ways was what I said after every story she read to me. Just as soon as she turned the page and read the words “The End!” I would say, “And then what?... And they what?... There had to be something more. I enjoyed stories of all kinds and simply did not want them to end.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">I wonder whether you are of the same mind. If it is a good story, are you sorry when it is finished or do you want to rush to the end to see how things turned out? I want to make a simple point today as we celebrate the Feast of the Dormition of the Holy Theotokos.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">It’s about endings.<span style="mso-spacerun: yes;"> </span>That’s what the Dormition is about. It’s about the end of the earthly life of the Theotokos. But that means more than just the last thing that happened in her life. The Dormition is about ending as completion, realization, and fulfillment.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">Let me take a few moments to explain as we reflect on the Feast. Beginnings are important. Nothing happens without a beginning. You’ve heard the saying of Confucius:<span style="mso-spacerun: yes;"> </span>“The journey of a thousand miles begins with a single step.” But we often do not take this step out of fear, insecurity, or even laziness. So we get stuck.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">However, once we do start down the road, then it important to have a goal, or we will wander about in circles. A goal is a destination. And that means there is an end to the road. It is a place where one can say, “I have accomplished what I set out to do!”</span></div>
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<span style="font-family: Times New Roman; font-size: small;">Endings, therefore, are just as valuable as beginnings. When we think of the saving work of the Lord Jesus Christ, we can say that the beginning is important. We, therefore, celebrate the Nativity of the Lord with a great deal of joy. However, I think that it says something about the spiritual life of our society when it puts more emphasis on His birth than on His death and resurrection. Most of us like the beginning. But what about the ending?</span></div>
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<span style="font-family: Times New Roman; font-size: small;">I am reminded of the Word of the Lord Jesus Christ from the cross: “It is finished!” He could say those words because He had given Himself completely as the perfect sacrifice<span style="mso-spacerun: yes;"> </span>“for the life of the world”<span style="mso-spacerun: yes;"> </span>Now, nothing else needed to be done. This was indeed an ending.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">His resurrection on the third day confirmed the Father’s approval of what He had done. And His Ascension into heaven meant that His work on earth was complete.<span style="mso-spacerun: yes;"> </span>He now is worthy to be called the Lord and Savior of the World.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">Without this ending, we would have no beginning. We would still be subject to the powers of sin and death. We would have no hope of reaching a good end to our lives in the resurrection.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">But now, for a moment, let’s apply these thoughts to the Feast of the Dormition. “Dormition,” as you know means “Falling Asleep.” This word is not just empty church talk. By using this term, we affirm that the Holy Mother of God died just as all human beings must die.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">This is a point that the Orthodox Church firmly upholds.<span style="mso-spacerun: yes;"> </span>The Theotokos is one of us. As is often said, “She is not the great exception; She is the great example. We believe that the Theotokos “fell asleep in the Lord” as all believers must do. Look, there is an ending here. There was a death; there was a funeral; there was mourning.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">All that was proof that the Theotokos was no longer to be physically present on earth.<span style="mso-spacerun: yes;"> </span>The All-Pure and Ever-Virgin Mary who bore the Son of God into the world travelled the same road that we all must travel. And she arrived at the signpost that finally said, “The End!”</span></div>
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<span style="font-family: Times New Roman; font-size: small;">At this end, soul and body are separated.<span style="mso-spacerun: yes;"> </span>Our souls are taken up to be with the Lord in the heavenly realm. The body returns to the earth from which it was made.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">But having said this, let’s not stop there!<span style="mso-spacerun: yes;"> </span>According to the story of the Feast of the Dormition, in three days,<span style="mso-spacerun: yes;"> </span>her tomb was found to be empty.<span style="mso-spacerun: yes;"> </span>What had happened? To this day, we have relics of the robe and belt of the Holy Theotokos, But we do not have relics of her body—none. Wherever her body was buried, it is no longer there!</span></div>
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<span style="font-family: Times New Roman; font-size: small;">Why?<span style="mso-spacerun: yes;"> </span>Because the Lord raised her from the dead.! According to Saint Paul, the Lord Himself was the “first fruits of those who had fallen asleep.”<span style="mso-spacerun: yes;"> </span>But the second one to follow Him was the Mother of God. This means that the day of the Dormition is not one of sadness and mourning. It is a day of thanksgiving and rejoicing. You see the saints who rest in the Lord must wait at the Last Day. Then their souls will be reunited with the glorious resurrection bodies that God will recreate for them.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">This is a deep mystery of our faith.<span style="mso-spacerun: yes;"> </span>How it will happen we do not know. But we believe that has already happened to the Mother of God! She has already been raised from the dead to live in the Eternal Kingdom of the Lord. In this, the rest of the story of the Theotokos, is a glorious sign of the resurrection. And it is a sure pledge that we too, like her, will also share in the resurrection and the life of the “Age to Come!</span></div>
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<span style="font-family: Times New Roman; font-size: small;">The resurrection is the rest of the story for the Holy Theotokos. In it, the life of the Theotokos is complete. She now shares in the fulfillment of all of God’s promises. She now shares in the accomplishment of God’s plan for the human race. She now shares in the realization of all the hopes of the world.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">But her destiny is also our destiny, because she is one of us. All who hold the same faith in the Jesus Christ; follow Him as Lord and Master; “hear the [same] Word of God and keep it” in a life of obedience to God –as she did---they will reach the same end as she had already reached. They will reach the same end as she has already reached.</span></div>
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<span style="font-family: Times New Roman; font-size: small;">So then our celebration of the Dormition is essential for our faith. It is a celebration of the end, the goal, the fulfillment, and the completion of the Theotokos’ life on earth. And it is the celebration of our hope that we too will reach the same end, and goal, and fulfillment, and completion of life that she did. And so today, we have even more reason to bless the Theotokos: “Ever-Blessed, Most-Pure, and the Mother of our God.”</span></div>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-179618928804635042011-10-15T00:46:00.000-04:002011-10-15T00:46:11.636-04:00The Soil of Thanksfulness: Pentecost 18<br />
<strong><span style="color: #990000;">Cultivating a Heart of Genorosity</span></strong> <br />
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<span style="font-family: Times New Roman; font-size: medium;">In our epistle, the Apostle Paul urges generosity. That is indeed the very thing that we are promoting in the fall stewardship program that I introduced last Sunday.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">Generosity is an attitude of the heart that stems from thanksgiving. Therefore, we have called our program the “Harvest of Thanksgiving.” We can be sure that when we sow the seeds of love, faith, peace, and kindness wherever we go in life. The Lord of Life will make these seeds grow, and they will produce fruit in the lives of others. </span><br />
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<span style="font-family: Times New Roman; font-size: medium;">Furthermore, as there is a cycle of crops in the field from preparing the soil, to planting, growing, and harvesting, so there is a cycle of our spiritual sowing and harvesting. God gives us his blessings. Then we respond in thanksgiving, and we share a portion of the blessings of the Lord with others. In turn, those who receive these blessings give thanks to God. Moreover, the seeds of God’s goodness sprout, grow, and produce fruit in their lives. And those who have received God’s blessing through us in turn share their blessings with others.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">St. Paul believed that this very cycle of sowing and harvesting was what would happen in his day. The Apostle, you see, wrote the words of our Epistle as a promotion of a special project. </span><span style="font-family: Times New Roman; font-size: medium;">This project was to collect an offering from all his churches for the relief of the mother church in Jerusalem.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">This fall the diocese called for a similar offering. Two churches in our diocese were flooded in New Jersey, and we sent money from this parish to help. In total, our diocesan churches contributed $33,500 to the aid of these churches.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">Likewise in St. Paul’s day, the church in Jerusalem was having a difficult time. The Christians in the mother church were suffering from longstanding and desperate poverty.<span style="mso-spacerun: yes;"> </span>The Apostle appealed to all the mission churches that he had started to come to their aid. Paul himself would collect the offering of his churches and personally go to Jerusalem to present that give to the church. This would be a <span style="mso-spacerun: yes;"> </span>way of sharing the love of Christ with fellow believers. It would also be a way of underscoring the unity of the Church, the oneness of both Gentile Christians in the Empire and the Jewish Christians of the mother church.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">So here is the cycle of thanksgiving. Out of thanksgiving for the Good News of Jesus Christ, the Church sent missionaries like Paul to proclaim the Gospel. This was like sowing the seed of the Word of God throughout the world. In places like Antioch, Macedonia, Galatia, and Ephesus, this seed has sprouted and grown. </span><br />
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<span style="font-family: Times New Roman; font-size: medium;">St. Paul spoke about his work in one of those places, Corinth. He said, “<i style="mso-bidi-font-style: normal;">I planted, Apollos watered, but God gave the increase</i>” (1 Cor. 3:6). Now the seeds of the Gospel were ready to produce a harvest in Corinth. The offering for the poor in Jerusalem was the fruit of the labors of St. Paul and others in the planting the Gospel in the Roman Empire.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">In various places in scripture, St. Paul recalls the long journeys, the dangers, the shipwrecks, the mobs, the beatings, the jails, the sleepless nights, and the unending work of proclaiming the Gospel. But now his work has paid off, the Church has been established throughout Asia Minor and in Europe across the Aegean Sea.. And the sign of the establishment of the Church in the major cities of the Empire. And the fruit of intense missionary work was to<span style="mso-spacerun: yes;"> </span>be a special offering. It would be a substantial offering given in thanksgiving to God for His gift of salvation in Christ.</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">But what would the result of this offering be?</span><br />
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<span style="font-family: Times New Roman; font-size: medium;">St. Paul believed that the mother church in Jerusalem would receive this offering with joy, and they would give thanks to God for this gift. So the cycle of planting and harvesting would continue. Those who contributed to this offering would have a double blessing. First, they would be blessed with God’s good gifts. Second, they would have the joy of knowing that others would benefit from these same blessings through them. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">The driving force of this cycle of sharing in the grace of God is thanksgiving. The more thanksgiving that we have the more generous we will be. And as St. Paul said, the more generous we are, the abundant is the harvest of thanksgiving. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">But now the Gospel for today adds another level of insight. Thanksgiving takes an open heart. This is true whether we are talking about receding or sharing God’s blessings. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">First, in order to receive the gifts of God, we must be open to receive them. Recall that in our Gospel, the sower sows the seed on all kinds of soil. This teaches us that the Almighty God sows the seed of His Word of Grace and Life in His Kingdom in the hearts of all sorts of people.</span></div>
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<span style="font-family: Times New Roman; font-size: medium;">St. John Chrysostom explains that God does not discriminate between one person and anther. As</span><span style="font-family: Times New Roman;"><span style="font-size: medium;">the rays of the sun fall over all the earth, so the Almighty God shines the gift of His grace on the world.<span style="mso-spacerun: yes;"> </span></span></span></div>
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<span style="font-family: Times New Roman;"><span style="font-size: medium;"><span style="mso-spacerun: yes;"></span></span></span><span style="font-family: Times New Roman; font-size: medium;">But some people to whom God offers His grace are not open to receive it. The Lord Jesus Christ teaches that to produce the harvest takes a “<i style="mso-bidi-font-style: normal;">noble and good heart</i>” (Luke 8:15). It does not depend on the sower or the seed: these come from the God of steadfast love.</span></div>
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<span style="font-family: Times New Roman; font-size: medium;">Therefore, it all depends on the condition of the heart. It takes an open heart to <i style="mso-bidi-font-style: normal;">receive</i> the spiritual blessings of God. Like the path, it can be hardened by bitterness, despondency, or despair. Like the rocky ground, the heart can be shallow and careless. Like the weed patch, the heart can be full of worldly concerns. None of these states of the heart is truly receptive to the Gospel or the grace of God. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">Moreover, the test of the fertility of these soils is the capacity for thanksgiving. If anyone should find it hard to be thankful, then he should look to the state of his heart. A heart that is bitter, downhearted, or in despair knows only its bad feelings. It cannot be grateful. A heart that is shallow and careless does not recognize the value of what is given. A heart that is full of the cares and pleasures of this world has no room for the grace of God. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">It also takes an open heart to <i style="mso-bidi-font-style: normal;">share</i> God’s gifts with thanksgiving. The test of this willingness to share is faith. If anyone finds it hard to share one’s blessings, then he should look again to the state of his heart. A heart that lacks trust in God’s goodness will give, perhaps, but only grudgingly. A heart that doubts whether God will provide what one needs will only give sparingly. A heart that thinks that it can only rely on itself will give but only out of a sense of duty.</span></div>
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<span style="font-family: Times New Roman; font-size: medium;">Generosity comes from thanksgiving, and thanksgiving is a state of one’s heart. A heart that is open to God in thanksgiving is necessary for both receiving and sharing the blessings of God. If anyone has such an open heart, he will bear the fruit of sharing the blessings of God with others. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">But if anyone has a heart that is unable to receive the blessings of God or unwilling to give, then know that hearts can be changed. The hard path can be ploughed up. The rocky ground can be broken up. The weeds can be plucked up. The birds can be driven off. And hearts can become open to receive the Word of the Gospel, the grace of God, and the nurture of the Holy Spirit. Likewise, hearts can become open to share the blessings of Go, and what was once infertile soil can become fertile and produce a rich harvest to the glory of God. </span></div>
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<span style="font-family: Times New Roman; font-size: medium;">Therefore, today let us pray with the psalmist that the God of Grace would “<i style="mso-bidi-font-style: normal;">create a clean heart and renew a right spirit within</i>” us as the psalmist says (Psalm 51:10). With this right spirit will come the restoration of the “<i style="mso-bidi-font-style: normal;">joy of salvation</i>” (Psalm 51:12) And with it will come a “<i style="mso-bidi-font-style: normal;">willing spirit</i>” (Psalm 51:12) and an overflowing sense of gratitude. Then with this open heart and grateful spirit, we will indeed joyfully produce a “harvest of thanksgiving,” We will bear the fruit of faith, love, joy, and peace in our lives and sow those same seeds of goodness in the lives of others to the Glory of God.</span></div>
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</div>Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0tag:blogger.com,1999:blog-7373643554258950934.post-54882924870411419142011-06-01T11:00:00.000-04:002011-10-15T01:10:06.631-04:00The Life and Teachings of St. Isaac the Syrian<span style="color: #660000;"><strong><u>Summertime Emphasis: "Short Sayings for Summer Days"</u></strong></span><br />
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<span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;">Many of us hope to spend the summer enjoying the outdoors, going on trips, and taking some vacation time. But whether we are busy at work or have some time off, summer is a good time for reflection. The season seems to invite us to think more deeply about our lives and to return to the source of inner peace and spiritual strength.</span></span></div>
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"></span><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;">This year, we will not offer long readings for our Summer Emphasis. We will offer some very brief sayings of wisdom for meditation and prayer. Every month, a list of these short sayings will be provided at our Sunday services. This list will have sayings of wisdom from a selected saint for the month. The idea is to take this sheet home with you and to include the reflection on the saying for each day in your daily prayers and devotions.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"></span><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;">In June we will start with St. Isaac the Syrian. Our saint was a Sixth Century ascetic from Qutar on the Persian Gulf.<span style="mso-spacerun: yes;"> </span>Little is known about his life except that he and his brother joined a monastery when he was a young man. In due time, church authorities recognized his gift of teaching and he was ordained Bishop of Nineveh, the ancient city on the Tigris River in today’s Iraq. </span></span></span></div>
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"></span><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;">After only five months of his installation as bishop, Isaac suddenly left Nineveh for a remote monastery to the south.<span style="mso-spacerun: yes;"> </span>It is said that the reasons for this abrupt resignation of his office are “known only to God.”<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"></span><span style="font-family: Verdana,Arial,Helvetica,sans-serif; font-size: small;">However a story in Arabic from a Syrian source might give a hint.<span style="mso-spacerun: yes;"> </span>On the day of his ordination as bishop, two men appealed to him to settle their quarrel about a loan.<span style="mso-spacerun: yes;"> </span>The lender demanded the immediate repayment of a loan.<span style="mso-spacerun: yes;"> </span>The debtor pleaded for more time to pay.<span style="mso-spacerun: yes;"> </span>In an attempt to reconcile the two, the new bishop referred to the Gospels. The lender replied that the Gospels should be set aside, implying that they had nothing to do with this case. Bishop Isaac replied, “</span></span><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">If the Gospels are not present, what have I come here to do</span></i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">?”<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;">In his introduction to <u>The Ascetical Homilies</u>, Photios Kontoglou speculates that Bishop Isaac was an outsider to the city of Nineveh. In the midst of the heated controversies of the day, the bishop encountered unyielding suspicion and hostility as a “foreigner.”<span style="mso-spacerun: yes;"> </span>Thus, it is likely that he followed his own teaching of meekness and humility and refused to enter into inevitable arguments with his members of his flock. '</span></span></span></div>
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">Whatever the reason, Isaac left for a monastery in the mountains of Iran. There it is said that he studied the scriptures so ardently that he became blind. In his later years in the blessed isolation of the monastery, Isaac wrote down his teachings on </span></span></span></span><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">hesychasm</span></i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">, the spiritual way of stillness and silence.</span></span></span></span><br />
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-size: small;">Saint Isaac's greatest work is <u>the Ascetical Homilies</u>. This is a massive volume of seventy-seven sermons on the spiritual struggle. <span style="mso-spacerun: yes;"> </span>In these sermons Saint Isaac teaches that the “good fight of faith” is more than a matter of resisting the common temptations of stealing, lying, and hurting others, etc. Rather, we reach a deeper level of the spiritual struggle when we hear the call of the Lord to “<i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">Be merciful as your Father [in Heaven] is merciful</span></i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">” (Luke 6:36).</span></span></span></span><br />
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;">Saint Isaac takes his teaching from the Sermon on the Mount when the Lord Jesus Christ instructs<span style="mso-spacerun: yes;"> </span>his disciples to pray for and to forgive those who hate and harm them. In loving our enemies, we most clearly reflect the perfection of God (Matthew 5:43-47). In this spirit, Saint Isaac says,</span> “</span><span style="font-size: small;"><i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">Conquer evil men by your gentle kindness, and make zealous men wonder at your goodness. Put the lover of justice to shame by your compassion</span></i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">.”</span></span></span></span><br />
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<span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;">Of course, this way of following the meekness of Christ is not easy.<span style="mso-spacerun: yes;"> </span>It involves discipline and suffering as Jesus Christ himself suffered. Thus Saint Isaac says, “</span></span><span style="font-size: small;"><i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">Fire does not blaze among fresh wood, and enthusiasm for God does not break forth into flames in a heart that loves comfort.</span></i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">” Still the saint insists that this spiritual struggle is the way of healing:<span style="mso-spacerun: yes;"> </span>“</span><i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">A merciful man is the physician of his own soul, for as with a violent wind, he drives the darkness of the passions out of his inner self</span></i><span style="mso-arabic-font-family: 'Times New Roman'; mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;">.”</span></span></span></span><br />
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<span style="mso-armenian-font-family: Calibri; mso-currency-font-family: Calibri; mso-cyrillic-font-family: Calibri; mso-default-font-family: Calibri; mso-greek-font-family: Calibri; mso-hebrew-font-family: Calibri; mso-latin-font-family: Calibri; mso-latinext-font-family: Calibri;"><span style="font-family: 'Calibri','sans-serif'; font-size: 12pt;"><span style="font-family: Verdana,Arial,Helvetica,sans-serif;">The writings of Saint Isaac are challenging not only because of the depth of their wisdom but because of the demands of their prescriptions for the spiritual life.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: Verdana,Arial,Helvetica,sans-serif;">Yet for those who wrestle with them, these teachings are powerful antidotes to the spiritual disease of attachment to this world. All are urged to take the list of the teachings of Saint Isaac home from our worship services and to reflect on the saying given for each day of the month. Along with other Christians through the ages, you will find that they are strong medicine for your spiritual growth. </span></span></span></div>
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Fr. Basilhttp://www.blogger.com/profile/00052515122556185399noreply@blogger.com0