The Sorrow That Leads to Repentance (Thurs. Sept.. 12)

 The Word of the Day is “sorrow.” There are two kinds of regret for the wrong we have done. In our reading of 2 Corinthians 7:1-10, Paul teaches the distinction between these two kinds of remorse: “worldly sorrow “and “godly sorrow.” The first is feeling sorry for us. We regret that we are imperfect and liable to the consequences of our faults. The second is the grief of knowing that we have offended our God. We will learn from our reading that “worldly sorrow” has no remedy, but “godly sorrow” leads to repentance and divine forgiveness.

The background of our reading is that Paul had sent his co-worker Titus to check on the situation at Corinth. Surprisingly, Titus found that the Corinthians had a change of heart. They reaffirmed their loyalty to St. Paul. Furthermore, they were filled with sorrow that they had caused the Apostle such heartache (vs. 7). In response, in our passage, Paul rejoices in this change of heart and mind. The apostle regretted the pain that his visit and letters had caused his flock (vs. 8). Now he realizes his stern reprimands were for his flock’s good because it led to repentance (vs. 9).

SORROW IS THE HEAVINESS OF THE HEART

Accordingly, Paul explains in our reading that not all kinds of sorrow are alike. The Greek word for sorrow expresses the pain and heaviness of the heart that accompanies grief (Strong’s #3077, 153). But St. Paul adds that there is a distinction between sorrow “according to God” and sorrow “according to the world” (vs. 10). The Orthodox Study Bible notes that “The sorrow of the world is feeling sorry we were caught. It centers on ourselves and on our embarrassment over the predicament we find ourselves in” (OSB fn. 7:9-11). It adds that “worldly grief” does not bring about repentance. Conversely, The Orthodox Study Bible comments, “Heartfelt, godly sorrow produces repentance and diligence (v. 11). True repentance cleanses us from sin and alienation, and diligence zealously pursues holiness and reconciliation (OSB fn. 7:9-11).

THE DIFFERENCE BETWEEN THE TWO TYPES OF SORROW

The difference between the two kinds of grieving lies in the object of our remorse. In worldly sorrow, we feel sorry for ourselves. Often, we first blame others for the way we feel. And when that doesn’t relieve our distress, we blame ourselves for the wrong that we have done. The result of failure to rid ourselves of regret produces self-pity. Then, this unhappiness with ourselves deepens our remorse for doing the wrong. On the other hand, in “godly sorrow,” we feel sorry for the offense that we have committed against God. This leads us not to look to ourselves but to look to God, desiring that  He would forgive us.

“Worldly sorrow” does not seek forgiveness, for there is no one to forgive. The only release from this kind of remorse is death (vs. 10). But the end of godly sorrow is life with God. When we repent in “godly sorrow,” God is ready to forgive. Thus, the apostle writes in 1 John, “If we confess our sins, He [God] is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

 FOR REFLECTION

When we are overcome with regret, to what or to whom can we turn? We can try to blame others. We can try to excuse ourselves. We can seek the relief of forgetfulness. None of these things can ease the pain of our remorse. The Gospel opens another way. In Christ, God is always more willing to forgive than we are to seek forgiveness. We only need to turn to the One who died and rose again for us. But that turning involves the humility of confessing our sins. And that humility comes from “godly sorrow.”

Relatings to Nonbelievers in a Non-Christian Society (Wednesday, September 11)

The Word of the day is "yoked." Today, in our reading of 2 Corinthians 6:11-16, St. Paul admonishes his congregation, "Do not be unequally yoked together with unbelievers" (vs. 11). Paul's directive may be  unpopular in our "pluralistic society." Yet, he had a point for us to consider as we seek to live faithfully amid the diversity of people in today's world.

Despite our intentions, others influence us. Relationships involve "give and take." Thus, if we engage with others who have beliefs, values, attitudes, and habits different from our own, we must be on guard lest their outlook affect us, even unwittingly. By associating with them, we might find that we can influence them.

However, we will find that we need the discernment of the Holy Spirit to decide the extent of our relationships with outsiders to the circle of faith. We will need the Spirit's guidance to negotiate these relationships and know what associations will be of spiritual benefit to others.

THE BACKGROUND IN THE "HOLINESS CODE" IN THE OLD TESTAMENT

The background of this directive is the "Holiness Code" in the Old Testament. Most likely, St. Paul had the command, "Do not plow with a young bull and a donkey together" (Deuteronomy 22:16) in mind. That would be yoking two living things together "unequally." Practically speaking, harnessing the two beasts of burden together would be an attempt to make them a team. Yet, we can imagine that the team would not work well. The ox would overpower the donkey, and the donkey would resist the control of the ox. Likewise, in the marriage of a baptized believer and a nonbeliever, the marital team would always be hampered by their unequal beliefs and values.

The Line Between Living in the Light and Living in Darkness

Yet this metaphor has a deeper spiritual meaning. The "Holiness Code" honored and guarded the differences in the order of creation. Yet, these differences represented more profound distinctions on the spiritual level. God called the Chosen People of the Old Testament to set themselves apart from their pagan neighbors in the smallest detail of their lives. Likewise, we, the people of the New Testament, were "baptized into Christ." We now share in His death, resurrection, righteousness, and eternal life. It is not that we are "better than others," for our new status is only by God's grace. Yet there is a definite line between light and darkness, righteousness and lawlessness, the Holy Trinity and idols, and believing and unbelieving. We have been called out of the dark to live in the light. We are living temples of God, for the life-giving Holy Spirit dwells within us (vs. 16).

LIVING IN A SOCIETY OF UNBELIEVERS

The challenge of the Corinthians was how to live as Christians in a pagan society. Paul admitted the believers in Corinth still had to have contact with the nonbelievers in their city. However, contact with them was different than accepting idolatry and immorality in their fellowship (vs. 9-11). With these thoughts in mind,  Paul used the image of the unequal yoke of the ox and the donkey to warn believers not to become involved again in the dealings of our former lives. 

We also cannot escape interaction with nonbelievers. Of course, we should avoid joining them in blatant sin. But how close should our association with them be? This is a valid question, and Paul's teaching is that we should limit the influences of those with contrasting beliefs, values, and conduct while seeking relationships with our fellow believers in the community of faith.

FOR REFLECTION

The Pharisees criticized the Lord Jesus for associating with the wrong kind of people, that is, with "tax collectors and sinners" (Matthew 9:11). He did so because He came to seek and to save the lost (Matthew 9:12-13). Paul's caution is well taken. But how will others come to know Christ except through us? And how will that happen if we do not relate to them? Therefore, Paul's directive that we limit our association with those who do not share our "core values" should be balanced by our desire that they also hear and believe in the Gospel. We should be open to the Holy Spirit's direction. He will likely guide us to relationships with unbelievers that we can influence by sharing our faith and way of life.

Living as a New Creation (Tuesday, September 10)

The Word of the Day is "new." Today, in our scripture study of 2 Corinthians 5:15-21, St. Paul speaks of the results of Christ's death and resurrection. He writes, "If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (vs. 17). We live in a world that is far from "new." Our planet keeps spinning around like a top from one day to another and from one year to the next. But human history  also confirms the writer of Ecclesiastes ' melancholy when he writes, "That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun" *Ecclesiastes 1:9)

Yet today, St. Paul asserts that those in Christ live in a new order. The Greek word for this new order is "cosmos" (Strong's #2889, 144), the harmonious order of the created universe. Paul suggests that there is a new cosmos, a new order of reality, a new creation. We are that "new creation," and for us, "old things have passed away; behold, all things have become new" (2 Cor. 5:17).

WHAT IS NEW ABOUT THE NEW CREATION

What is new about this "new creation"? After all, we still live on the same old earth that existed before Christ's death and resurrection. The answer lies in the verse that our reading carries over from yesterday, "… we judge thus: that if One died for all, then all have died, and He died for all…" (vs. 14b-15a). As Fr. Thomas Hopko taught, Christ took on Himself the sins of the world and by his innocent sufferings and voluntary death, he "made death to die and to become the source and way of life eternal"  (Fr. Thomas Hoko, "Redemption). In this sense, in the death of Christ, the "old order" ruled by sin, death, and corruption died and in His resurrection, the "new order" triumphed over the old. The old remains for a time, but its time is limited, and a new order of existence is replacing it.

How so? The answer is in vs. 19: "God was in Christ reconciling the world to Himself, not imputing their trespasses to them…". St. John Chrysostom explains that in the sacrifice of Christ, "God made us friends unto Himself" (NfPf1:12, 333). 

For in the passion of Christ, God showed once and for all that He no longer "imputes" their sins against them. The Greek word translated as "imputes" comes from the thought of "to compute ."That is, by the cross, the Almighty no longer takes our sins "into account" (Strong's 3049). Instead, Christ fulfilled the promise of Jeremiah, "for I will be merciful to their unrighteousness and their sins and their lawless deeds I will remember no more." (vs. 31:31-34).

A NEW WAY OF BEING

God's incredible mercy has established an entirely new way of being. About it St. John Chrysostom noted that "…instead of the old Jerusalem below, we have received the mother city from above; instead of the material temple,…a spiritual temple; instead of tables of stone, fleshy ones; instead of circumcision, baptism; instead of manna, the Lord's Body; instead of water from the rock, Blood from His side; instead of Moses' rod,…the cross; instead of the promised [land], the kingdom of heaven; instead of a thousand priests, One High Priest; instead of a lamb without reason, a Spiritual Lamb" (NfPf1:12, 333). All these features of the "new creation" are "of God" (vs. 18) and signs of His new order.

The Gospel proclaims that this new order of the revelation of God's mercy in Christ has begun. However, that Gospel demands a personal response. Paul, therefore, writes that since God has reconciled the world to Himself, "we implore you, on Christ's behalf, be reconciled to God" (vs. 20). God has treated all as His friends. But human beings can still live as His enemies. They can still think and act according to the old order and live in "enmity with God" (Romans 8:7). Yet, those who trust Christ for their salvation can live according to the new order.  

In summary, in the old order, humans are enemies of God; in the new, they are friends with God (2 Cor. 5:19). In the old order, death reigns; In the new, grace reigns, giving eternal life. (Romans 5:17). In the old order, all die; in the new, all are "made alive ( Cor. 15:22).

FOR REFLECTION

How do we become participants in the New Creation? The New Life begins with the mystery of Holy Baptism when we die and rise again in Christ as a 'New Creation.' Baptism symbolizes our death to the old order of sin and our resurrection to the new order of grace. From then on, our calling is to live as that 'New Creation'? According to our reading, 'We no longer live for ourselves but for Him who died [for us] and rose again' for our salvation (vs. 15).

Doing Nothing To Hinder The Gospel (Sun. Sept.. 8--added)

The word of the day is “hinder.” We are social creatures. What we do influences others, and what they do influences us. Today, in our reading of 1 Corinthians 9:2-12, Paul reveals the single-minded motive for his labor among the Corinthians. He insists, “I endure all things lest we hinder the gospel of Christ.” Today, we consider what it means to “hinder the Gospel.” We learn from Paul the wisdom of modesty that does not pose a stumbling block to the faith of others.

In today’s passage, Paul defends his right to be called an apostle. Some at Corinth say he is not an apostle because he does not act like the others. Further, they claim that Paul is unsure of his apostolic rank because he does not ask for church support for his ministry.

The objection is a twisted argument. The charge against Paul is that other apostles have wives and receive financial support for their ministry. Why not Paul? The apostle is criticized for the generosity of his time and effort as if that was a fault.

PAUL DOES NOT MAKE USE OF HIS RIGHT

Paul’s response is likewise puzzling on the surface. He is adamant that he has a right for the Corinthians’ support. To prove his point, he quotes the Mosaic Law. He argues that farmers sow crops to gain a harvest, and threshers separate the grain from the chaff  (vs. 10). Moreover, those who offer sacrifices in the temple have a right to a portion of them (1 Corinthians 9:13). And Paul even says that the Lord taught that those who preach the Gospel have the right to make their living by the Gospel (1 Corinthians 9:14).

So why doesn’t Paul require that his flock in Corinth honor his right to their compensation? Remember that Paul has already laid out the rule that if eating meat would cause his brother to sin, he would abstain from meat (1 Cor. 8:13). Likewise, Paul now expands this principle that one should be considerate of the conscience of others. Now, he keeps the principle that he will do nothing to “hinder the Gospel” (vs. 9).

DOING NOTHING THAT WOULD HINDER THE GOSPEL

The Greek word for “hinder” derives from the thought of cutting something off the path (Strong’s #1464). Thus, a hindrance is an obstacle that prevents one from achieving a goal. For St. Paul, “…the gospel is the power of God to salvation for everyone who believes” (Romans 1:16). Paul’s singular motive is that the Gospel should do its saving work. Paul recognizes that he is only a messenger. The message is the most important thing, and the apostle wants to ensure that he does nothing to deter his hearers from accepting the message and obtaining its purpose.

FOR REFLECTION

We can glean two fruits of wisdom from today’s study. These insights bring us back to the fundamental problems that Paul addresses in his letter. First, Paul teaches that we should be careful that our speech and our conduct promote and do not detract from the Gospel. But that is what some of the congregation in Corinth are doing. They claim to have superior knowledge and a more advanced level of spirituality than others. Such claims of super-belief and super-piety cause conflict and offer the sensitivities of unbelievers and those who are weak in faith.

A MODEST SPIRITUALITY

The modest spiritualty that the Lord teaches in the Beatitudes and in the practice of prayer (Matthew 6:6), fasting (Matthew 6:16), and almsgiving (Matthew 6:3-4) does not offend anyone. Rather, Paul taught, “Let your moderation be known to all” (KJV Philippians 4:5). The Greek word for ‘moderation’ is variously translated as “gentleness” (NIV), “graciousness” (Holman Standard), and “reasonableness” (English Standard). Generally, it refers to a mild, gentle, fair, and moderate attitude (Strong’s #1933).

Second, Paul teaches in today’s reading that the Gospel is primary, not the messenger. Divisions in the church do not arise without schismatic leaders who gain the loyalty of their followers at the expense of the unity of the church. Accordingly, the Corinthians are dividing into factions and the leaders they choose are letting the divisions happen. Here, too, the principle of modesty should apply to church leadership. The faithful should be wary of those whose personality overshadows the message of the Gospel. Instead, the believers can confidently follow those who say with the Prophet and Forerunner John the Baptism, “He [Christ] must increase, and I must decrease” (John 3:30).

The Glory In Store For Us (Sat. Sept. 7--Added)

The Word of the Day is "glory." In today's reading of 1 Corinthians 2:6-9, St. Paul writes of the hidden mystery of the "things that God has prepared for those who love him" (vs. 7). How can we describe the "glory" that God has planned for us since the beginning of time? 

Our human words and thoughts are insufficient to describe the 'glory' that God has planned for us. Only through the profound perception of hope bestowed by the Spirit can we look forward to it. As St. Paul affirms, 'Eye has not seen, nor ear heard… the things that God has prepared for those who love him' (vs. 9).

By the Spirit, hope pierces through the darkness of this present age to discern the hidden glories of God. In The Life of Moses, St. Gregory of Nyssa teaches, "Hope… always kindles the desire for the hidden through what is constantly perceived" (p. 114). Thus, hope steadfastly draws us forward to the end, the completion of God's promises and the unspeakable glories of His Kingdom to come.

Therefore, we are not merely enduring the present turmoil of these trying times. Within them, we can discern the hidden work of God, leading us to the glories that we can only see through the hope that the Holy Spirit gives.

For Reflection

Looking at our present circumstances only on the surface level, we will likely be overcome with despair. But when we look at ourselves and our world through the lens of hope, we catch a vision of the invisible activity of God. At this very moment, the God of grace is preparing unimaginable glories for us that will more than compensate for our present trials (Romans 8:18). What are we concentrating on as we face the challenges of our time: the constant threats of one crisis after another or the unfailing hope of what the Lord of heaven and earth has in store for us?

The Renewal of the Inner Man (Fri. Sept. 6--Added)

 The Word of the Day is “inner.” In the rough stretches of our spiritual journey, we need a reason for our hope. Otherwise, we will be tempted to give up in despair. In today’s reading of 2 Corinthians 4:13-18, Paul explains why he does not lose heart.

Just before this passage, the apostle recounts his perseverance through countless ordeals. Now, the apostle writes that he is “hard-pressed on either side, yet not crushed; …perplexed but not in despair; ...persecuted but not forsaken; struck down but not destroyed” (2 Cor. 4:8-9). But then he discloses the secret of his endurance. He writes, “Even though our outward man is perishing, yet the inward man is being renewed day by day” (OSB vs. 16). Today, we will describe our dual nature and how our inner self is being “renewed,” that is, advanced in its nature from one stage to another (Strong’s #341).

MAN IS DUAL: EXTERIOR AND INTERIOR

St. Dimitri of Rostov explains the contrast between the outer and inner person. He writes, “Man is dual: exterior and interior, flesh and spirit. The outer man is visible, of the flesh, but the inner man is invisible, spiritual….” The outer man is composed of many members, but the inner man comes to perfection through his mind—by attention to himself, by fear of the Lord, and by the grace of God” (Igumen-Chariton 1964, 44).

Likewise, St. Simeon the New Theologian teaches, “Of all the visible and invisible creation, man alone is created dual. He has a body composed of four elements, the senses and breath; and he has a soul, invisible, incorporeal, joined to the body in an ineffable manner; they interpenetrate and yet are not compounded, combine and yet do not coalesce. This is what man is: an animal both mortal and immortal, both visible and invisible, both sensory and intellectual, capable of seeing the visible and knowing the invisible creation” (St.-Simeon-the-New-Theologian 1951, 152).

THE OUTER MAN IS PUFFED UP; THE INNER MAN IS HUMBLE

Perhaps we can describe the two natures of the human person by their character. St. Dimitri says that the outer man is “puffed up” while the inner man is humble. The exterior man is curious and wants to know everything, while the interior man focuses only on himself and wants only to know God.

The outer man looks outward and busies itself with the world around it. The inner man looks inward and seeks rest and peace in the Lord. The outer man wears itself out with much labor and care. The inner man, however, is “being renewed day by day” (vs. 16).

THE INNER MAN IS REFRESHED BY THE FULFILLMENT OF WHAT IT SEEKS

We know how the outward man grows tired and worn by the circumstances of life in this world. But how is the inward man made new daily? It is refreshed and renewed by the fulfillment of what it seeks. It looks to the “things which are not seen, the things that are eternal” (vs.18), and it finds them in the presence of the immortal God. “The inward man grows in grace and unity with the eternal God by continually turning to the Lord” (Igumen-Chariton 1964, 46-47). “And in God and His grace, there is no weariness nor exhaustion but only the refreshing and regenerating power of the Holy Spirit” (Igumen-Chariton 1964, 47)

FOR REFLECTION

The outer man seeks its satisfaction in an endless supply of worldly things. The inner man renounces earthly things and seeks his fulfillment in God alone.

The Veil That Darkens Spiritual Sight (Thurs. Sept. 5--Added)

 The Word of the Day is "veil." The Son of God came down from heaven to bring "light to those who sit in darkness" (OSB Luke 1:79). For that reason, Jesus said, "I am the Light of the world" (John 8:12). And in today's reading of 2 Corinthians 4:1-6, Paul declares, "For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (OSB vs. 6).

WHY THE LIGHT OF CHRIST DOES NOT GIVE EVERYONE SPIRITUAL SIGHT

So why doesn't everyone gain spiritual sight by the Light of Christ? When the sun rises, we cannot help but see the brightness of the day. Christ is the "Dayspring from on High" (OSB Luke 1:78), that is, the "Rising Sun from Heaven" (NIV Luke 1:78). But why do some still live in the darkness of night?

In today's reading, Paul turns to the Old Testament for an explanation. The key is the veil covering Moses' face when he came down from Mt. Sinai. When Moses delivered the Law to the Israelites, his face was so "glorified" that the people feared looking at him (Exodus 34:29-30). So, Moses put a veil over his face so the dazzling brightness would not blind them.

A HAZY VIEW OF GOD OR SEEING THROUGH FAITH

Paul explains that the veil represents the cover over the minds of all who read the Hebrew scriptures before the Son of God's appearance. Before Christ came, the Chosen People had only a hazy view of God. It was as if they were looking through a screen. But now, Christ has removed this covering. By faith, believers see in Christ the full disclosure of the revelation of God.

But what of those who do not believe? St. Paul answers, "But even if our gospel is veiled, it is veiled to those who are perishing" (vs. 4). In the previous chapter, Paul explains that the minds of unbelievers were made dull. He explains that the veil is still there whenever the "old covenant" is read. The cover is removed only in Christ (2 Corinthians 3:14). Therefore, "Whenever anyone turns to the Lord, the veil is taken away" (2 Corinthians 3:16).

Paul warns of the consequences of unbelief, stating that the "god of this world" has blinded those who are lost, preventing them from seeing the light of the Gospel of the glory of Christ, the image of God. This stress on seeing the light of the Gospel can help us understand the importance of removing the veil of unbelief.

Unbelief results from making wealth, honor, power, and pleasure of this world one's "god." And so, the eyesight of one's mind and the vision of one's heart are darkened. One cannot see the glory of Christ, who is the image of God (vs. 4), the brightness of His [God's] glory, and the express image of His [God's] person" (Hebrews 1:3; see also Colossians 1:15).

FOR REFLECTION

This reading compels us to come to terms with our "little idols." Perhaps we do not openly worship a "big god." We do not make the "god of this world" the center and purpose of our lives. But while we worship God the Holy Trinity, we might still pay lesser homage to the "little gods" of success, reputation, comfort, entertainment, etc., the things we prioritize over our relationship with God.

The "god of this world" blinds its followers to the Glory of God in Christ. But the "little" gods also weaken our spiritual sight. To the extent that we nurture these "little idolatries" in our hearts, we do not have a clear vision of Jesus Christ, the Light of the World.

Do we want to see Christ more clearly so that we might follow Him more closely and live with him more faithfully? Then, we should throw out whatever "little gods" still reside in our hearts. We should get rid of these "little veils" so that we might see "the light of the Glory of God in the face of Christ" (vs. 6).

Nothing More Glorious (Wed. September 4)

 The Word of the Day is "glory." The root of the Greek word "glorious" involves opinion and estimation (Strong's #1391, 71-21). Thus, what is glorious is considered exceptionally honorable and worthy of a good opinion. What is "glorious" to us today? The Grand Canyon in Arizona? Niagara Falls in New York and Ontario? Is the U.S. Capitol Building in Washington D.C.? Or Hagia Sophia in Istanbul (Constantinople)? St. Peter's Basilica in Rome? Or the Church of the Holy Sepulcher in Jerusalem?

MOST GLORIOUS IN ALL HISTORY

When we gaze at the beauty of any of these, we cannot help but be overtaken with awe, admiration, and wonder. Yet in today's reading of 2 Corinthians 3:4-11, we can multiply that sense of splendor many times. St. Paul writes that the most glorious in all history is the giving of the Law of Moses and the proclamation of the Gospel of Christ. In both, the Glory of God surpasses every other glory in heaven or earth because they are God's self-manifestation. The Law and the Gospel are the Almighty's revelation of Himself and His will and ways. Thus, today, we read of a new order of values. What this world holds as glorious in honor, esteem, and admiration is nothing compared to the majesty of the Word of God and those who proclaim it.

THE GIVING OF THE OLD COVENANT PAVES THE WAY FOR THE PROCLAMATION OF THE NEW

Paul notes that the bestowing of the Law to Moses on Mt. Sinai was so glorious that the Children of Israel could not look on Moses' face because it shone with such dazzling brilliance (vs. 7). But, as St. Paul teaches, this glory of the giving of the "Old Covenant" pales in comparison to the magnificence of the delivery of the "New Covenant" in Christ (vs. 7-8). The apostle writes, "But if the ministry of death, written and engraved on stones, was glorious…how will the ministry of the Spirit not be more glorious" (vs. 7-8)?

Note that Paul calls himself and his co-workers in the Gospel "ministers of a new covenant" (OSB vs. 6). The apostle and his partners labor for the new accord between God and the "New Israel" as a "diaconos." We use that word in the church for our "deacons." Initially, it referred to a servant who ran errands for or waited on a king (Strong's #149, 65). Because it serves the glorious covenant of Christ, the service of St. Paul and his co-workers shares its divine glory.

THE LAW BROUGHT DEATH, BUT THE GOSPEL BRINGS LIFE

Paul writes that his service to the Gospel cannot compare to the service of Moses to the Law for two reasons (vs. 7  & 11). First, the Law brought condemnation to all who tried to keep it. Its purpose was to lead the Chosen People in the ways of life. Instead, it brought "death" (vs. 7), for no one could keep its righteous demands. On the other hand, the ministry of the Spirit, the Life-giver, brings life to all who believe it (vs. 6). Second, the Glory of the Law of the Old Covenant is a fading glory. But the Gospel of Christ is eternal, and those who serve it take part in its never-ending splendor (vs. 11).

FOR REFLECTION

In the light of today's reading, what honor should we give to the glories of this world? And what higher worship, praise, and respect should we give to the Lord Jesus Christ, His Word, and those who serve us in the ministry of the Gospel?

The greatest good in heaven and earth is God (Mark 10:18). The greatest goal in life is to be a "partaker of the divine nature" (2 Peter 1:4). The greatest joy is to "enter into the joy of the Master" (Matthew 25:23). The greatest peace is the peace in Christ Jesus that "passes all understanding" (Philippians 4:7)  The greatest glory we can ever see is the glory that the Father has given His Son, our Lord Jesus Christ (John 17:24).

The Almighty Does Not Vacillate (for Friday, August 30)

The Word of the Day is “Yes.” When our faith is challenged, we are tempted to become unsure of the promises of God’s Word and doubtful of its preaching. Today, in 2 Corinthians 1:12-20, Paul defends himself from the charge that he vacillates. He says, “Yes” sometimes, “No” other times, and “Yes and No” most times (vs. 18). Today, we will find that Paul admits he had changed his plans about visiting Corinth. He may have vacillated, but he insists that his motives, methods, and messages are constant. 

By his constancy, Paul seeks to reflect the faithfulness of God, whose “steadfast love endures forever” (Psalm 118) and whose Word is everlasting (Psalm 119:89; Matthew 24:35). We learn from our reading that we can rely on the unchanging nature of God’s Word and His good will for us, providing us with a sense of security in His steadfast Word. 

Paul is answering the criticism that he is undependable since He first planned to come to Corinth after he passed through Macedonia. But then he unexpectedly dropped everything and made his “sorrowful visit.” Then, he meant to return to Corinth. But he canceled his intentions again and wrote to the Corinthians instead. It seemed to his opponents that  Paul was hiding his true motives and intents, or he could not make up his mind (vs. 17).

PAUL’S ONLY MOTIVE IS TO PREACH THE GOSPEL

In our reading, Paul responds to his critics. In summary, he insists that his only motive is to preach the Gospel of Jesus Christ, the Son of God. And his only intent is that his hearers accept the grace of God and live according to it. Moreover, the apostle maintains that he “conducts his affairs with simplicity and godly sincerity” (vs. 12). Furthermore, he notes that he does not preach worldly wisdom. As he said in 1 Corinthians 2, he did not come to them with impressive speech but resolved to know nothing among them “except Christ and Him crucified” (vs. 2:2). Consequently, he wrote, “My speech and my preaching were not with persuasive words of human wisdom but in demonstration of the Spirit and of power” (1 Cor. 2:4).

WITH GOD THERE IS ONLY “YES”

Therefore, Paul maintained that he is not indecisive in his proclamation or way of life at all. But by openness and forthrightness, he reflects the unchanging truth of the Gospel. You see, the Almighty God of steadfast love does not waver. He does not offer His promises, only to take them back again. With God, there is no “Yes and No” (vs. 18-19), but only the constant affirmation of all that He pledges. His Word is not a blunt instrument that He uses haphazardly. It is a sharp sword that cuts through all ambiguity and uncertainty to accomplish His purpose. Therefore, all who hear His Word must say “Amen” to its message and affirm its teaching.

FOR REFLECTION

Especially in times of trial, we might think that God’s Word is uncertain and His good will for us is in doubt. But then we should realize that our uncertainty is not the fault of the Almighty. Instead, it is that we have mixed thoughts and feelings. Along with the voice of Christ, we are listening to other influences. Their messages swirl around in our minds, and the siren songs of the world confuse the call of Christ. In these times of hesitation, we should return to the foundation of our faith in the promises of God.

Moreover, we should consider who makes these promises. As Chrysostom says, “Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth” (NfPf1:12, vs. 20), that is, it is God who both speaks and fulfills what He says. If God fulfilled His promise of sending us a Savior and who kept His Word to send us the Holy Spirit, how can we have misgivings about His Word and will?

Note: I will be on vacation until the 9th or 10th of September.  I will not post a commentary until then. I hope that you will continue your scripture study and that it will be fruitful.  Until I resume my posts, God bless.  

Sorrow and Comfort in Equal Measure (Thursday, August 29)

The Word of the Day is "comfort." Who does not need comfort amid grief and hardships? But where do we find it? Today, with 2 Corinthians 1-17, we begin our scripture study of Paul's second letter to the church at Corinth. In our reading, Paul starts with his salutation and immediately goes on to bless God for His mercies and the "comfort" He gives in "tribulation" (vs. 4). Today, we explore Paul's trials and how he receives comfort from God as he faces them. Thus, he is a suburb example of finding solace amid loss and difficulty.

PAUL'S SORROW OVER THE TROUBLE IN CORINTH

Paul wrote our passage at a low point in his ministry. He had endured such 'trouble' in Ephesus that he feared for his life (vs. 8). Now, Paul grieved over the rebelliousness of his congregation at Corinth. This rebellion was not just a personal challenge for Paul but a significant trial for the church at Corinth, which was struggling with internal conflicts. 

Paul had planned to visit Corinth later in the year. But when the apostle learned how extreme the disorder was in Corinth, he hurried to Corinth to set things straight. 

But the visit could have gone better. Paul left as quickly as he arrived. Back in Ephesus, the apostle grieved for his flock. From there, he wrote that he had changed his plans again (vs. 16). To "spare" his flock another ugly confrontation (vs. 23), he would not return to Corinth.

Thus, Paul had more than his share of "tribulation." The root of the Greek word has to do with "pressure" that presses us down. Those who endure tribulation are "burdened" (Strong's #2347). Later in his epistle, Paul refers to the burdens he carries when he speaks of all the sufferings that his opponents have piled on him (vs. 11:29). He writes that besides these "abuses …what comes upon me daily [is] my deep concern for all the churches" (vs. 11:28).

COMFORTED WHILE ENDURING

Yet even while enduring all these "pressures," Paul affirms that he is "comforted." He refers to comfort four times in two verses. The sense here combines profound pity, compassion, encouragement, and consolation (Strong's #3870). The term "comfort" in English is a good translation of this easing of grief, soothing of sorrow, and solace of sharing.

Paul does not look to his friends and supporters for comfort. He finds it in "God, the Father of the Lord Jesus Christ" (vs. 1:3). But the Father in Heaven gives this blessing of caring that "we" might share it with others (vs. 4).

SOLACE AND AFFLICTION GO TOGETHER

Affliction and solace from God the Father go hand in hand. Our Heavenly Father permits sorrow, but He also bestows comfort in equal measure. And both are meant to strengthen the faith and hope of all in the household of faith (vs. 6).

FOR REFLECTION

Whatever sorrow we have, the Lord is with us to offer us an equal measure of comfort. Of this balance of grief and consolation, the Russian Orthodox novelist Fyodor Dostoevsky wrote in Crime and Punishment, "The darker the night, the brighter the stars, the deeper the grief, the closer to God."

Opportunties Come With Obstacles (Wednesday, Agust 28)

The Word of the Day is “adversaries." We usually expect that when we intend to serve the Lord, He will remove any obstacles in our way. But in today’s reading of 1 Corinthians 16:4-12, Paul refers to many opponents that oppose his plans to preach the Gospel. Today, we will use Paul’s example to learn why some adversaries put roadblocks in our work for the Lord. And we will briefly suggest how we can overcome these barriers.

In today’s reading of 1 Corinthians 16:4-12, Paul closes his letter to the Corinthians with a summary of his plans for his ministry. The apostle writes that he is eager to visit the congregation in Corinth and to deal with matters that he could not address in writing (11:34). Yet, he announces that he is staying in Ephesus.

OPPORTUNITIES COME WITH OBSTACLES

Paul explains, “But I will tarry in Ephesus until Pentecost for a great and effective door has opened for me, and there are many adversaries” (OSB vs. 9). This statement seems contradictory.  A door has opened for “effective,” that is,  productive ministry. And yet, there are many “adversaries,” that is, opponents who will obstruct him.

Still, if we think about it, we recognize that the forces that present an opportunity and the opponents that hinder us from taking advantage of it go together. Success in any enterprise comes primarily from overcoming the project’s roadblocks. Accordingly, Paul was committed to staying in Ephesus and eager to realize the situation’s potential. But that meant overcoming his foes in the city.

THE MORE VITAL THE SERVICE, THE MORE DEMONS UNDERMINE IT

So it is with everything the Lord asks us to do in His Name. Wherever there is the call to serve, there will also be challenges to overcome. When anyone goes about serving the Lord, the devil makes that work difficult. And the more vital the service, the more demons he sends to undermine it.

FOR REFLECTION

How, then, should we respond to these countervailing forces? If we concentrate solely on the possibilities before us, we will fail to recognize and deal with the obstructions against us. On the other hand, if we focus exclusively on our adversaries, we will lose the courage to fight them. The solution is to focus on Christ. He is the one who calls us to serve Him.  When we look to Him, he will guide and empower us for the work that He gives us. We will be victorious over our adversaries in Him and according to His will. 

The Resurrection and the Body's Transformation (Tuesday, August 27)

 The Word of the Day is "transformed." In today's scripture study of 1 Corinthians 15:29-38, St. Paul concludes his defense of the resurrection of the body. He begins with a comprehensive answer to questions about the resurrection with the pivotal concept of transformation.

The center of Paul's response to the questions about the resurrection of the body is that we are to be transformed. The Greek word for "transformed" refers to the change in something's appearance or form (Strong's #3345). So then, the resurrection of the body is a change from one state of being to another. This answer leads to more questions:  Before we are changed, how do we know what our new state will be? Or will our new state of being be unknown until we find ourselves in the new form? Today, we will review why Paul must respond to these queries and what he reveals about the new resurrected state of being.

INFLUENCED BY THE GREEK PHILOSOPHERS

We can best understand the Corinthians' questions if we consider that theirs was a pagan city in the Roman empire where various Greek philosophies had influence. In today's passage, Paul quotes one of these philosophies, Epicureanism (vs.32). The Greco-Roman cultural context of Corinth suggests that the Corinthians were not asking for information. Their inquiries were rhetorical challenges to the very idea of the resurrection of the body. Those in the congregation with Gentile backgrounds scoffed at the possibility that a corpse could be reconstructed into a living being. And they dared St. Paul to describe the body that was brought back to life.

You see, to the predominant culture in the empire, the idea of resurrection was nonsense, if not distasteful. The prevailing view was that the body is the "prison house of the soul." For example, one dominant philosophy, Platonism, taught that on death, "The soul takes flight to the world that is invisible but there arriving she is sure of bliss and forever dwells in paradise" (Plato, The Republic). From that viewpoint, who would want to be trapped forever in the confines of the body? Instead, one would wish that one's immortal soul would be freed from the body so it could soar to a perfect, eternal world.

THE JEWISH VIEW: BODY AND SOUL BELONG TOGETHER

For this reason, Paul's critics in Corinth treated Paul's preaching of the resurrection of the body as ridiculous. But Paul, in turn, called his opponents "foolish" (vs. 36). As a Jew, Paul believed that it takes both body and soul together to make the human person. Furthermore, to the Jews, a soul without a body would be like being "naked" (2 Cor. 5:4).

With this Jewish view in mind, Paul uses several images to speak of the mystery of death and resurrection. The apostle writes in today's reading, "…what you sow is not made alive unless it dies. "So when a grain of wheat is planted, "God gives it a body as he pleases." And "to each seed, he gives its own body" (vs. 36-38). The Lord used the same image to speak of his death and resurrection. He said, "Unless a grain of wheat falls into the ground and dies, it remains alone, but if it dies, it produces much grain (John12:24).

THE RESURRECTION OF CHRIST IS NOT A METAPHOR BUT A REALITY

Note that the comparisons of death and resurrection to seeds that are planted, tents and buildings that are restored, or clothes that are taken off and put back on, etc., are metaphors. They speak about what is unknown by comparing it to what is known. Yet, the reality behind these comparisons is not a metaphor. It is the Risen Christ. Paul wrote, "…we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body…" Phil. 3:20-21). In summary, the appearances of the Risen Christ are the best argument for the resurrection of the dead.

FOR REFLECTION

In the resurrection, we who are made in the image of God will be re-created after the image of the Son of God, the Risen Christ. Beyond that, the resurrection is a "great mystery" (1 Cor. 15:51). Yet the resurrection of the body is as sure as the certainty that Christ rose bodily from the dead.

The Resurrection Is a Present Reality (Monday, August 26)

 The Word of the Day is "hope." We think of hope as our expectation of something good that will happen in the future. In today's scripture study of 1 Corinthians 15:12-19, St. Paul vigorously defends the basis of our hope in Christ, the Lord's glorious resurrection. Against those in Corinth who were denying the resurrection of believers, the apostle states, "And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished" (vs. 17-18.) Today, we will consider that if the basis of our hope is that Christ has risen, then our hope is more than an expectation. Our hope is anticipation.

HOPE LOOKS FORWARD TO WHAT IS FORESEEN

The Greek word for "hope" refers to the confidence in waiting for the fulfillment of God's promises (Strong's 85 #1679 and #1680). Hope looks forward to completing what is foreseen, as St. Paul says in Romans 5: "But if we hope for what we do not see, we eagerly wait for it with patience" (vs. 25).

In the Old Testament, God's promises given to Abraham were the basis of hope as St. Paul writes, "Now to Abraham and his Seed were the promises made" (Galatians 3:16; see also Hebrews 8:6). In the New Testament, Jesus Christ fulfilled the promises of the Law and the Prophets as he declared, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill them" (Matthew 5:17).

THE BASIS OF OUR HOPE IS A PAST EVENT

But note carefully what St. Paul is saying in today's reading. The basis of our hope is not a pledge for the future. It is a past event that guarantees our future. Christ has already risen from the dead. He is the "first fruits of those who have fallen asleep [in death]" (1 Cor. 15:20).

In other words, Christ's resurrection is not just a historical event, but a present reality. We affirm this truth when we greet one another, saying, 'Christ is in our midst!' This Christ among us is the same Jesus who died on the cross and rose from the dead on the third day. The Lord proclaimed this Gospel in Revelation: 'I am He who lives and was dead, and behold, I am alive forevermore. Amen' (vs. 1:18).

THE REALITY OF THE RESURRECTION IS ALREADY HERE

Note, therefore, that the reality of the resurrection is already here. It started with Christ's rising from the tomb. He is the 'first fruits of those that have fallen asleep' (1 Cor. 15-20). Moreover, in our baptism, we were united to Christ to share in His life (Galatians 3:27 and the Orthodox Baptism Service). Our baptism assures us that just as we were lifted out of the baptismal water to live the New Life in Christ, so we will be raised from death to eternal life. Thus, our baptism signifies more than a promise for some undetermined future. It anticipates the inevitable and final fulfillment of the past event and present reality of Christ's resurrection, which we share as the baptized.

FOR REFLECTION

Fr. Michael Shanbour writes, "The Christian faith is not primarily a set of doctrines or moral teachings, but a new way of life inspired and made possible by the reality of the resurrection [thus] the Resurrection of Jesus Christ is not merely an abstract doctrine to believe in, not merely an isolated past event to assent to intellectually, but an organic reality to enter into and assimilate into one's being in Christ's Body, the Church" (Shanbour 2016).

Sorry: no post for tomorrow.

When We Commend Ourselves to Christ (Sat. August 24)

The Word of the Day is 'commend.' In times of prosperity, we often overlook the fact that we are not the masters of our present or future. We start building a life without acknowledging our Creator and Redeemer. However, in times of adversity, when things don't go as planned, we realize the futility of our attempts to live for ourselves. During these moments, we find solace in the belief that everything is under God's control. We 'commend' ourselves and our troubles to Him, a powerful act of surrender and trust.

In today's reading of Romans 14:6-9, St. Paul urges the Romans to put their lives into the hands of God. He states, "If we live, we live to the Lord. If we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's" (vs. 8). In this spirit, at the end of every litany in the Divine Liturgy of the Orthodox Church, we "commend ourselves and each other, and all our life unto Christ our God" (St-Tikhon's 1984). Our prayer acknowledges that, as St. Paul says, we are the Lord's (vs. 8).

The Meaning of "To Commend"

The Greek term for "commend" is translated as "surrender." The word implies "giving up control, power over, and possession of something valuable. In commending ourselves, each other, and all our lives, we let go of everything in our lives, especially our most profound concerns for ourselves, others, and our fellow members of the Body of Christ.

We can surrender our very lives with confident faith for two reasons: First, we do not own our lives. As Paul says in our reading, whether we live or die, "we are the Lord's" (Romans 14:8). Second, we belong to a God of providence. The Creator oversees, governs, and cares for His creation. To commend everything to God is an expression of faith that His providence will never fail us. Jesus taught that those who worry about clothing are of "little faith" (Matthew 7:30" From this teaching, we might conclude that our worry is proportionate to our faith; the more worry, the less faith. 

St. Isaac the Syrian About God's love.

When we have faith in God's watchful care, whatever happens in our lives, we can entrust everything to Christ. Yet St. Isaac the Syrian gives us an even deeper insight. Our faith in God's oversight over creation is based on His love. He writes:  "In love did God bring the world into existence; in love does He guide it during this its temporal existence; in love is He going to bring it to that wondrous transformed state, and in love will the world be swallowed up in the great mystery of Him who has performed all these things; in love will the whole course of the governance of creation be finally comprised. (Bock. II.38.2)

Yet, St. Isaac continues his reassurance of God's eternal and unchanging love. He writes, "The love of God is indiscriminate, promiscuous, prodigal. It intends [embraces] every rational creature. As Jesus teaches, the Father who is in heaven "makes his sun rise on the evil and on the good and sends rain on the just and on the unjust" (Matt 5:45). There is no one who is to the front of or to the back of God's love. Rather, He has a single equal love which covers the whole extent of rational creation, all things whether visible or invisible: there is no first or last place with Him in this love for any single one of them" (II.38.2) quoted in Bock .2014, 3).

In Summary

in summary, when we commend ourselves and everything to the loving Creator, we demonstrate our faith in God's providence. This faith is our anchor through the storms of life. Yet when we face these trials, we can remind ourselves that the difficulties we experience are only for a time. They are even beneficial. St. John Chrysostom says that tenderly cultivated trees that never withstand the wind and storms become weak and bear little fruit. But those that prevail against wind, drought, and heat grow strong and fruitful. We do not own our lives or are in charge of them. But the God of mercy grants us strength and comfort in stressful times, so we grow in faith as 'we commend ourselves, one another, and our whole life to Christ our God."

The Blessing of Orderly Worship (Friday, August 23)

The Word of the Day is “confusion.” In our scripture study of 1 Cor. 14:26-40, St. Paul instructs the Corinthians to put their worship in good order. In keeping with this scriptural admonition, Orthodox worship follows an ancient “ordo” or structure with words that initially came from St. Basil the Great or St. John Chrysostom in the fourth century. Some might say that this mode of corporate worship is too formal and ritualistic. Far from being too ceremonial, it fosters a mood of reverence for the holiness of God and a feeling of harmony and peace.  

The Mood of Pagan Worship

In previous chapters, Paul corrected the misbehavior at the “Lord’s Supper” (Eucharist) and other common meals of the congregation. How can we account for the disrespectful and horrific behavior, mainly when it occurs in worship? Recall the church in Corinth consisted primarily of Gentiles. Before their baptism, these members had probably participated in the raucous pagan festivals celebrated in temples or private homes. Thus, they were used to gluttony, drunkenness, and intemperate behavior at religious gatherings and tolerated such self-indulgent actions. When he heard about this toleration of atrocities, Paul had to insist on the solemnity of the sacrament and the necessity of receiving the sacrament worthily (1 Cor. 17-33).

Paul's Instructions

In today’s reading, Paul returns to the call for proper decorum when the church assembles for worship. 

He writes that to keep order, several members should come prepared to share a psalm, a teaching, or a revelation. At the most, there should be only two or three who “speak in tongues” (vs. 14:27), and someone must be on hand to interpret what they are saying. This emphasis on proper decorum is not about strict rules but about showing respect and reverence in the sacred act of worship.

The Blessing of Orderly Worship 

orderly worship, such as the Divine Liturgy of the Orthodox Church, is not just a set of rituals. It is a transformational experience that produces harmony among participants. This harmony, in turn, promotes unity, and unity bears the fruit of peace. The first petition of the Orthodox liturgy, “In peace, let us pray to the Lord,” is a testament to this transformative power, inspiring us to live in peace with our fellow members of the Body of Christ.  

The Festal Letter of St. Athanasius about celebrating Pascha (Easter) expresses this same spirit of the unity of praying “in common” (harmony)  with “one mouth” (unity) so that the worshippers rightly "praise God,” “keep the feast,” and are worthy of the “joy in heaven”  (peace as associated with joy). 

Athanasius on the Blessing of Orderly Worship

Athanasius writes: In keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth, we truly give thanks to the Lord. Thus, giving thanks unto him and being followers of the saints, ‘we shall make our praise in the Lord all day,’ as the psalmist says. So, when we rightly keep the feast, we shall be counted worthy of that joy which is in heaven.”2

    A final thought:  if our worship should reflect the nature of God, our lives should reflect the same sense of dignity and decorum. Thus, we might reflect on how we might order our lives to reflect the joy, peace, love, and reverence of our participation in the Divine Liturgy. This experience of God's holiness is a source of joy and peace that we can carry with us in our daily lives, uplifting us and bringing us joy and thankfulness.

Works Cited

1 Service Book of the Orthodox Church. St. Tikhon’s Seminary Press, 1981

2. Athanasius. Festal Letters 2:7 330 A.D. 

Praying With The Spirit And The Mind (Thursday, August 22)

The Word of the Day is “understanding."  In today’s reading of 1 Corinthians 14:6-19, St. Paul compares “speaking in tongues” to praying with “understanding” (v. 5). Speaking in “tongues” seems to be a “gift of the Spirit” that divided the congregation at Corinth. Those who had this capability of uttering strange-sounding words must have boasted that they had superior spiritual knowledge. But St. Paul minimized the importance of this unintelligible speech. Those who had it might have been carried away into a higher mystical state. But not even the speaker would understand the message, though perhaps someone who had the gift of “interpretation of tongues” might comprehend it.

PRAYING WITH UNDERSTANDING

            St. Paul’s rule was that whatever is said in worship should be understood.  The word used in this passage means the “mind,” the faculty of reasoning and knowing. Therefore, it refers to the mind’s understanding, especially to the mind’s ability to comprehend the will and ways of God. The “mind” should not, therefore, be despised. St. Paul says, “I will pray with the spirit, and I will pray with understanding” (1 Cor. 14:15).  Spirit and understanding are not opposed but soul and mind. but go together.  And the truth of God cannot be communicated except by the understanding of the mind. This is true whether revelation, knowledge, or prophecy proclaims the message (vs. 6).  If the hearers of the message are to respond to it, they must first comprehend it.

IN WORSHIP, CONSIDER OTHERS

Paul compares speaking in unintelligible tongues to playing a flute or harp (badly).  If the notes are indistinguishable, how will the hearer know “what is being played?” (1 Cor. 14: 7).  Or the practice is like speaking in a foreign language.  If the message is not spoken in a language the hearers understand, it might as well be proclaimed to the air (1 Cor. 14:9).

            Note that behind his teaching, Paul is appealing to the principle that has guided all of his counsel on ethical issues: whatever believers do, they should consider the good of others.  He says that those who speak in a strange tongue “edify” themselves (1 Cor. 14:4). The term comes from the combination of “house” and “build.” In other words, the speaker is “building up” his own benefit, disregarding the welfare of others. However, when a speaker addresses the assembly in meaningful language, they “build up” the whole church (1 Cor. 14:5), longstanding members, newcomers, and even visitors. Therefore, St. Paul rules that everything said in the church must be clear to others.  It must be intelligible to the mind so that it can speak to others and edify them, that is, build them up in their spiritual lives (vs. 12).

FOR REFLECTION

The book of James raises the question of why our prayers seem to be evaporating in thin air before they get to the throne of grace.  The apostle answers, “We do not have because we do not ask. You ask and do not receive because you ask amiss” (James 4:2-3). In other words, we do not receive the answer to our prayers because they are limited and self-seeking. Our prayers merely appeal to God for our “pleasurers”(James 4:3), which are our material welfare.

            Yet there is another reason for being conscious and careful about to think about the meaning of our prayers. When we pray, we should not skip over them while our mouths mumble and our minds wander.   We might consider whether absent-minded prayers are just as “unfruitful” (1 Cor. 14:13)  as the “speaking in tongues” at Corinth.  On the other hand, “Praying with understanding” is not only edifying for others but also for ourselves (OSB 1 Cor 14:16). This insight leads to the thought that we should pray with our “whole heart,” but we should also pray with a thought about what is being prayed.  Certainly, we do not earn God’s favor. Indeed, He knows what we need before we ask. But the Almighty desires that we bring our concerns and petitions to Him. According to the Orthodox teaching of “synergy,” we “cooperate” with God by our prayers (Matthew 7:7-8). But without the "cooperation" of our attentiveness, our prayers are weak and ineffective.

THE COUNSEL OF ST. THEOPHAN THE RECLUSE

How can we pray with understanding as well as the Spirit? St. Theophan the Recluse offers some counsel.  He advises, “Pray without haste, discerning every word and drawing the prayer close to your heart. You should understand what you are reading and feel what you understand.”¹ For example, St. Theophan says when you read “Cleanse me from every impurity,” you should both think and feel how impure you are.”  Your mind’s understanding should stir up the desire for cleansing and inspire you to sincerely ask the Lord for it.²  Likewise, if you pray “Thy will be done,” you should “commend your destiny to the Lord completely and wholeheartedly, with readiness to accept gladly whatever He sends you.”³  And when you say, “forgive us our debts as we forgive our debtors,” you should forgive all who have sinned against you in your soul.”⁴

NOTES

1.  St. Theophan the Recluse,  Compiled by Bishop Alexander (Mileant), translated by  Irina Nabatova-Barrett.  “Learning to Pray: Part 1”:  https://www.orthodoxroad.com/learning-to-pray-part-1/.

2. St. Theophan the Recluse.

3. St. Theophan the Recluse.

4.  St. Theophan the Recluse. 

The Difference Between True and False Prophecy (Monday, August 19)

 [Note: I will not post a commentary until later in the week because of other commitments. I'm sorry for this gap in my daily blog.]

The Word for the Day is "speaking." This word introduces our discussion of the difference between true and false prophecy. In our daily scripture study, St. Paul proposes a test of how we might discern the genuine proclamations of the Word of God from false prophecies. He writes, "Therefore, I make known to you that no one by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit" (vs. 3).

Even today, we hear voices claiming to deliver messages with transcendent authority in our secular world. For example, various preachers with the Bible in hand promote their personal beliefs, claiming that the Spirit inspires them. Yet these messages disagree and contradict each other. How do we know which speculations, if any, are true? In our reading of 1 Corinthians 11:31-12:6, we find a principle that distinguishes between true and deceitful prophecies that purport to be inspired.  

THE ABUNDANCE OF PROPHETS IN THE FIRST CENTURY

Prophecy was common in Paul's time, and distinguishing between these supernatural messages was critical. There were prophets in the early church (Acts 13:1; 1 Cor. 11:4; 1 Thessalonians 5:20; 2 Cor 11:13). Moreover, prophecy was one of the "spiritual gifts" that St. Paul lists, which also include gifts of healing, working of miracles, and speaking in tongues (1 Cor. 12:10).

However, amidst these true messengers of God, 'there were also false prophets among the people,' as the apostle warns (OSB 2 Peter 2:1). The Book of Acts names some of these, including Bar-Jesus (Acts 13:6-19), Theudas (Acts 5:35-36), and Judas of Galilee (Acts 5:37). The Jewish historian Josephus reported that the first century was inundated with a torrent of prophetic (Feldman 1990). This prevalence of false prophecies underscores the urgency of discerning the true from the deceitful. 

FALSE PROPHECY IN PAGANISM

Besides its appearance in first-century Judaism, there was also a type of false prophecy in paganism. St. Paul notes that the idols in pagan temples could not speak (vs. 12:2). However, their priests and priestesses spoke for them. Sometimes, they delivered messages from the gods by demonic hallucinations as the Oracle of Delphi did. At other times, the communication would come through the empty shells of statues of the gods. For example, the image of Isis in Pompey had a secret tube inside it through which the pagan priest could speak as if the god were speaking.

Prophecy, both Jewish and pagan, was so widespread in the first century that one of Jesus's most frequent teachings was against false prophets (e.g., Mark 13:21; Luke 21:8) [1], and various New Testament writers did the same.[2]  For his part, Paul worried that false prophets would deceive the Corinthians. Maybe false prophets had already led them astray.

PROPHECY REQUIRES A TEST

What was needed to solve this problem was not a prohibition of prophecy. St. Paul rejected this solution when he wrote in 1 Thessalonians, "Do not extinguish Spirit. Despise not prophecies. Test all things. Hold fast to what is good; abstain from every appearance of evil" (vs. 5:21-22). Likewise, the apostle said in 1 John, "Beloved, believe not every spirit, but test the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1).

As we see in the quotation from Pual and John, the apostles did not repress prophecy but advocated a test of a genuine and deceitful message. What was St. Paul's principle for such discernment? It was this: Do the messenger and the message confess Jesus as Lord? Or do they say that Jesus is "accursed," a word which would pronounce that Jesus Christ is "anathema" or subject to the disfavor of God (Strong's #3331, 20)? In summary, If the prophecy proclaims Jesus as Lord, the message comes from the Holy Spirit. If not, it comes from the spirit of demons.

FOR REFLECTION

Why is this test so significant? In general, prophecy claims to deliver communication from the supernatural. However, in the scriptures, prophecy is the Word of God, the Word of the Almighty that causes what it pronounces. The prophet announces what God is doing through the utterance of His Word. Therefore, the fulfillment of this announcement is inevitable, for the prophecy initiates its effect and makes it a reality in the world. True prophecy is a dynamic basis for faith and a firm foundation for hope. But false prophecy misleads and disappoints. It is poison to faith and hope. 

JESUS CHRIST, THE KEY TO PROPHECY

Our passage emphasizes that genuine prophecy must have its center and essence in the Lordship of Jesus Christ. He declares in Revelation, 'I am the First and the Last. I am He who lives and was dead, and behold I have the keys of Hades and Death' (Revelation 1:17-18). Jesus Christ is the key to all God has done, is doing, and will do in history. Moreover, the proclamation of His Lordship is the key to all genuine prophecy. 

WORKS CITED

Feldman, Louis H. 1990. "Prophets and Prophecy in Josephus."  Journal of Theological Studies New Series, 41 (2).

NOTES

[1] Matthew 7:15, Matthew 24:11, Matthew 24:24; Mark 13:22, Luke 6:26

[2] 2 Peter 2:1; 1 John 4:1; Revelation 16:13; 19:29; 20:10

Fools For Christ's Sake (Sunday, August 18)

 Fools For Christ’s Sake (Sunday, August 18)

The Word of the Day is “foolishness.” In our daily scripture study of 1 Corinthians 1:10-11, Paul counters those who are causing divisions in the congregation because they claim superior wisdom. To the contrary, the apostle states that these troublemakers are not wise in the ways of the Lord at all. He states, “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ be emptied of its power (1Corinthians 1:17)  Instead Paul states the message he brought to the congregation was the foolishness of the cross (1 Corinthians 1:18). Today we explore what it might mean to live according to the foolishness of the cross by referring to the example of the “Fools for Christ.

In his writing on his childhood, Leo Tolstoy talks about the visit of a strange man,  a man named Grisha. From his 50^th birthday on, Grisha took to some strange behavior. He wore tattered clothes and a short staff that he kept tapping. He wandered about visiting convents, giving away little icons, and uttering strange things that people took as prophecies. And he was barefoot summer and winter.

Some called him an idiot; others called him a “holy man.”   But Tolstoy recalls that he appeared at his boyhood home one day and it started an argument between his parents. His father called the man “lazy.”  His mother said that anyone who went around barefoot and prayed all the time and refused to live a comfortable life was not lazy.

 Grisha was an example of what is called a “Holy Fool” in Russia and other Orthodox lands. Holy Fools acted strange and yet that strangeness often had a purpose. The Holy Fools exposed the pretentions and hypocrisy of the “high and mighty” and pointed out the people who liked to appear to be righteous because they followed all the rules and yet did not have love or joy in their hearts.

Paul’s theme of the “foolishness of the cross” suggests that those who venerate the cross and follow the way of the cross are really “holy fools.”  Oh, we may not go around barefoot in the winter mumbling strange things. But we believe a message that, for all the world, seems foolish. In chapter 4, St. Paul says, “We are fools for Christ’s sake!” (1 Cor. 4:10). What he is saying is that he and those who glory in the cross believe in a message that is foolishness to the rest of the world.

 And it is! The cross teaches forgiveness instead of revenge, love instead of hate, humility instead of pride, compassion for others instead of looking out for oneself. It teaches self-giving instead of self-serving.

 And what seems to the world like death is turned into life. What seems to the world like defeat is turned into victory. What seems to be weakness turns out to be strength. What seems to be the worst thing that ever could happen is turned into the best thing of all. By the cross, salvation has come into all the world. By death, death is defeated, and by resurrection, eternal life is offered to all humanity.

 And so, the cross stands in the middle of time and history as a scandal. Like the pagan rulers of Rome, people will ridicule it. When mocking doesn’t work, they will try to bury it. But the cross will keep reappearing, as it did in the day of Constantine. It will come back to show the way of life in the midst of the ways of death of the world.

 It has happened repeatedly in church history. The church gets too comfortable. It forgets that its message is different than what the world wants to hear. It forgets that its teaching seems the height of stupidity to those who want success in this world. It adapts to the ways and wisdom of the world.

The apostle Paul said, “Be not conformed to this world” (Romans 12:2) The Apostle John said, “Do not love the world or the things in the world” (1 John 2;15) because it and its lusts are passing away. And the Apostle Peter said we are “strangers and pilgrims on the earth”  (1 Peter 2:11).

 The church often forgets this. It gets comfortable. It begins to believe that by their own goodness people can live the good life and that this good life will last forever. But this “goodness” of worldly success does not mean righteousness. It means “good enough.” Being nice (most of the time), staying out of trouble, saying you’re sorry—that’s good enough. And look how “good enough” we are! We are decent, upright people. Look how successful we have become!

 But then we have this Gospel: God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:27)  At the end, when all is said and done, when the Judgment comes, THEN where will all this “good enough” be? Where will all the clever people be? Where will all the wise people be? Where will all the scribes, the highly educated people of letters and fine arts be? Where will all the church leaders and members who adapt themselves to the world be?

 If they would be judged by their own standards, then perhaps they would show how clever, how wise, and how highly educated they are. BUT… God has revealed that no one will be judged by his own standards.  In eternity, you will not get to make your own laws, your own rules, your own standards of measurement. In eternity the Lord Jesus Christ reigns. He is the Ruler and Judge and His ways not the ways of the world.

 In the end, we will be all be judged, and we will all come up short. That is not the word of humans. It is the Word of God. “There is no one who lives and does not sin.” That we hear at every funeral and every Memorial service. The Word of God and Holy Tradition agree that we will have no defense before the dread Judgment seat of Christ—NO defense except, the Cross, “the foolishness of salvation to everyone who believes” (Romans 1:16) When we lift up the cross in the highest honor, we set this saving foolishness before our  eyes

 For Reflection

 Whenever the church adapts itself to the world then we need some “holy fools” that will do some outrageous things to show that the way of the Christian is different than the way of the world. Holy Fools like St. Francis of Assisi who gave us everything –gave even the clothes he was wearing back to his father--to live a life of poverty and compassion. People like St. Innocent of Alaska who gave up a promising career in the church in Russia to serve in faraway in Alaska and the Far East. Holy Fools who live by the grace of God, who serve others in love, and who do not care when others think of them.

 If the way of the cross is foolishness, then we are called to be “Holy Fools.”  What about it? Are we ready to follow the example of Paul and our Lord Jesus Christ? That’s the question that the cross puts before us today.