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The Choice of Freedom or Slavery (Fri. Oct 4)

The Word of the Day is “under.” Today in our reading of Galatians 4:8-13, St. Paul asks the pivotal question, “Tell me, you who desire to be under the law, do you not hear the law?” (Gal 4:21). Today, we consider Paul’s teaching of what it means to be under the slavery to the Law or under the reign of freedom.

In Paul’s day, the “Judaizers,” a group of Jewish Christians, had insisted that the Gentiles had to be circumcised to become “real” Christians. The great Jewish teacher Gamaliel had trained Paul, and the apostle knew that circumcision was the rite of binding one to the Law of Moses. So if the Gentiles were circumcised, they would be bound to keep the entire Jewish Law, its rituals, dietary restrictions, and division of clean and unclean, as well as its moral and spiritual requirements. This idea insulted Paul’s understanding of the Gospel and undermined his mission to the Gentiles.

OBLIGATED TO KEEP THE WHOLE LAW

Paul knew that the Law was of one piece. One could not choose what parts of the Law to obey. He said, “I testify again to every man who becomes circumcised that he is bound to keep the whole law” (Galatians 5:3). With that in mind, Paul asked the Galatians whether they wanted to be obligated to the whole Mosaic Law, especially since Christ had freed them from such tyranny (Galatians 5:1).

In Galatians 4:22-31, Paul continues his argument for freedom by appealing to scripture.  In an allegorical approach to interpretation, he contrasts Sarah, the free woman, with Hagar, the slave. The difference between the two is the crucial understanding that they represent two covenants (Galatians 4:24). The line between them separates one way of God’s relationship with humankind from another. And that line goes right through the distinction between slavery (Hagar) and freedom (Sarah).

SARAH AND HAGAR: TWO COVENANTS

In Paul’s mind, the Gospel gives us a choice of living under one or the other of these covenants. We can choose either the freewoman Sarah as our mother or the bondservant Hagar. In this way, Paul graphically asks what family, covenant, and way of life we choose to belong to. The critical concept is obligation. Why do we keep the Law? In the household of Hagar, we must obey it out of the sense of duty that involves reward and punishment, righteousness and judgment. But in the home of Sarah, we do it willingly, following the way of Christ out of love and devotion.

FOR REFLECTION

Paull’s teaching is so radical that it might shock us. And indeed, that is what the apostle is trying to do in Galatians. In response, we might conclude that Paul goes too far. We might try to rescue at least some parts of the Law--some commands that we are bound to uphold out of obligation. But note what we just said. We want to choose something that will bind us to the Law. But as soon as we try to obey the Law out of duty, we make the work of Christ to no effect (Galatians 5:2). Whatever Law we choose to obey slavishly will judge us. And Christ will not be our Savior in that part of our lives. This is the stark reality of the choice between freedom and slavery.

No, we cannot have two mothers. Grace must not be compromised. We are not under the Law but under the Spirit of freedom. Thus, if, as children of Sarah, we keep the Law of God, it is out of freedom, in love, and by the power of the Holy Spirit working in us.

No More Need of a Schoolmaster (Thurs. Oct. 3)

 The Word of the Day is "tutor."  When we are new to the faith, we might suppose that we must put ourselves under some strict external disciplines to regulate our life in Christ. For example, Paul's opponents demanded that the believing Gentiles still keep the constraints of the Law of Moses. But in today's reading of Galatians 3:23-4:5, the apostle compares the Mosaic law to a "schoolmaster," "guardian," or "tutor"[1] who forces an undisciplined child to comply with his directives.

The Law as a Tutor

The apostle writes, "Therefore the Law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus" (vs. 24-25). Today, we learn that we are freed from the bondage to such a custodian because we are now sons and daughters of God. by the liberating power of faith.

In today's reading, Paul gives more reasons that faith, not works of the Law, leads us along the path of salvation. He uses the metaphor of the paidagōgos, the Greek word from which we get the term "pedagogy" in English. Our Bibles translate this word differently because it is hard to find a single substitute for it. In the Roman Empire, slaves were assigned to train boys in rudimentary learning and proper conduct. These "pedagogues" were more than tutors of academic subjects. The tutor was the "master" who supervised the boy's entire life. The Greek term is derived from the idea of leading an animal by a halter. Thus, the "master" ruled the boy, "ridding him from all vice," until the youth was grown, and his good habits were developed" (NfPf1:13, vs.3:24).

Kept Under Guard By the Law

In our reading, Paul teaches that "before faith," the Law kept us "under guard" (vs. 24), the supervision of such a master.  St. John Chrysostom explains, "'We were 'kept' and 'shut up,' signifying nothing else than the security given by the commandments of the Law; which like a fortress fenced us round with fear and a life conformable to itself, and so preserved us unto Faith" (NfPf1:13, vs.3:23).

But when was the tutor no longer needed? Paul states in our passage, "But after faith has come, we are no longer under a tutor" (vs. 25). Therefore, the "obedience of faith" (Romans 1:5) replaces the submission to the Law.

Faith Replaces the Law's Role as a Tutor

Why should faith supersede the revered Law that the People of God strove to keep for centuries? Paul's answer in our reading is twofold. First, faith makes us "sons of God." The Greek term emphasizes the likeness of the son to the father (Strong's #5207). Thus, by faith, we are adopted into the family of God. And by grace, we become what God is by nature. In other words, by grace through faith, the image of God is restored in us , setting us on the path of "deification" ("theosis"), that is, union in Christ with God the Holy Trinity.

Second, in our baptism, we "put on Christ."  Now Christ lives in us, and we live in Him. As long as we abide in Christ and are one with the Holy Trinity, we do not need an external master. But our true "Master" dwells in us to guide and empower.

Accordingly, Chrysostom summarizes, "If Christ be the Son of God, and thou hast put on Him, thou who hast the Son within thee, and art fashioned after His pattern, has been brought into one kindred and nature with Him" (NfPf1:13, vs.3:25).

The Law Now Holds Us Back from Growth in Faith

So then, what becomes of the Law? Chrysostom says that it was our guardian, but now it has become our "adversary" (NfPf1:13, vs.3:25/26). Formerly, it restrained us from sin. Now, it holds us back in the growth of righteousness.

The "Golden-Mouthed" compared the Law to a candle brought into the sunlight. He preached, "If a candle which gave light by night, kept us, when it became day, from the sun, it would not only not benefit, but it would also injure us; and so doth the Law, if it stands between us and greater benefits" (NfPf1:13, vs.3:25/26).

So long as our nature remains the same, we need the restraint of the Law. But when our nature changes and we become sons and daughters of God, we can go on to a deeper and closer relationship with the Holy Trinity and all the blessings of knowing Him.

For Reflection

We learn from our reading today that we should not glory in the strictness of our spiritual disciplines: in prostrations, vigils, severe fasting, self-punishments, and deprivations of all kinds. So long as we put our trust in these efforts to carry us along the path of holiness, they will prevent our progress along the way. If we wonder why they are not helping us to achieve the closeness to Christ that we desire, then we should know that they are human works that cannot save us. They are ineffective for sanctification but effective in driving us to Christ Jesus, "who became for us wisdom from God and righteousness and sanctification and redemption" (OSB 1 Corinthians 1:30).

Endnotes

[1] Galatians 3:24 & 25: "schoolmaster (KJV),  "guardian" NIV), "tutor" (OSB)

Is Faith Opposed to Good Works? (Wed. Oct. 2)

 The Word of the Day is “promise.” Since the Protestant Reformation, many think in opposites:  Law/Gospel, Faith/Works, grace/merit.  In terms of today’s reading of Galatians 3:15-22, they juxtapose the promise given to Abraham with the directives given to Moses.  However, the problem is that these believers pit one category against the other as if each canceled out the other.

Today, we learn to put the categories that describe God’s work of salvation in the proper relationship.  So when Paul argues that righteousness is by faith, he states, “Is the law then against the promises of God?  Certainly not!” (vs. 21).  You see, the Almighty is One and has one will and purpose.   He did not establish one order of salvation only to contradict Himself with another.

The Promise Was Given Before the Law

Accordingly, Paul says that His promise to Abraham came before the law given to Moses (vs. 17).  Moreover, it was a promise of divine favor, not the demands of divine regulation (vs. 1).  So why did God impose the law?  Was it to add a qualification that had to be met before one could receive the gift of the promise, a requirement that the Gentiles should be circumcised? Those who were not Jewish could receive the promise given to Abraham all right, but only if they kept the law of Moses like them.

However, Paul argued that this meant that the law was the priority.  In effect, it canceled the promise, making it a condition of earning salvation.  But Paul reasoned that “if there had been a law given which could have given life, truly righteousness would have been by the law” (vs. 21).

The Relationship of the Promise to the Law

So what, then, is the relationship of the law to the promise?  Paul offers two reasons for the law. First, “it was added because of transgressions” (vs. 19). Second, it ensured that salvation would be by faith and not by works (vs. 20).

But these two explanations are related, as we see in Paul’s words, “Scripture confined all under sin” (vs. 22).  The Greek word “confined” comes from the root “to shut up together,” that is, “to enclose” (Strong’s #4788).  By the law, the Almighty hemmed in human sinfulness.  The law was a divine restraint, ensuring that transgressions of God’s People would not get out of hand.  In this sense, the bondage to the law served a necessary divine purpose.

The Law Prepared for the Fulfillment of the Promise

What is more, the law not only restricted the sin of the people until the promise could be fulfilled, but it also exposed it.  The law prepared the people for grace because no one was righteous according to the measure of the law.  Therefore, their failure to keep the law’s righteous requirements prepared their hearts for the Gospel of salvation by faith in Christ. This preparation through the law instilled hope in their hearts for salvation—but only if they were willing to set aside their efforts to earn God’s favor.

For Reflection

Paul’s teaching on the relationship between faith and works in our reading rescues us from fruitless discussions that take one side to the exclusion of the other.  The Orthodox Study Bible gives an insightful summary of the proper order of the categories, “Good works flow out of authentic faith.  Works cannot earn us this great treasure—it is a pure gift—but those who receive this gift do Good.  We are not saved by good works but for good works” (OSB fn. Eph. 2:8-10).  This understanding of the relationship between faith and works teaches us the wisdom of God's plan, where the law served a divine purpose in preparing us for the fulfillment of the promise.

The Gift of the Holy Spirit and the Process of Salvation (Tues. Oct. 1)

The word of the day is “Spirit.” Paul emphasized that we are saved through faith as he wrote in Ephesians, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God” (OSB Ephesians 2:9).  Yet, despite its critical importance, many mistake faith for something less.  They substitute what is essential for salvation for something inferior that cannot save them.

In Paul’s day, the primary rival to faith was the works that the law of Moses prescribed.  In today’s reading of Galatians 2:21-3:17, Paul attacks this challenger.  He writes, “Did you receive the Spirit by the works of the law, or by the hearing of faith? (OSB vs. 2).  He is so adamant that he asks the same question twice (OS vs. 5).

Salvation is a Process

That powerful question seems a bit off track.  Why didn’t Paul say, “Were you saved by faith?” The answer is that “salvation” is a process.  The Greek Archdiocesan Website states, “The reception of the gift of salvation is not a one-time event, but a lifetime process.  St. Paul employs the verb “to save” (sozesthai) in the past tense (‘we have been saved,’) [Rom 8:24; Eph 2:5], in the present tense (‘we are being saved,’) [1 Cor 1:18; 15:2], and in the future tense (‘we will be saved,’) [Rom.  5:10].  He can think even of justification as a future event and part of the final judgment (Rom. 2:13, 16) (Stylianopoulos 2012).

The Question: Have You Received the Holy Spirit?

Therefore, we might put the question, “Have you received the Holy Spirit as a sign of the promise of salvation?”.  The Holy Spirit, you see, is the guarantee of the promises of God because He is the down payment of the future blessings of the Kingdom (2 Corinthians 1:22).

Paul’s reasoning is based on his experience that hearing the Gospel inspires faith, and faith receives the gift of the Holy Spirit.  For example, when Peter preached to the Gentile Centurion Cornelius, Luke reports, “While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the Word (Acts 10:44).  In response, Peter asked, “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” (OSB Acts 10:47).

The Gift of the Holy Spirit: A Sign that God Had Given Grace Through Faith

 Accordingly, at the Jerusalem Council, Peter testified, “So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us” (Acts 15:8).  The decision to admit Gentiles into the church’s fellowship was grounded in the idea that the reception Holy Spirit was an unmistakable sign that God had extended His favor to the Gentiles through faith.

Faith is only visible to God, who alone sees the heart.  But the gifts of the Holy Spirit manifest what is in the inner self.  Thus, Paul wrote, “But the manifestation of the Spirit is given to each one for the profit of all (1 Corinthians 12:7).  Likewise, as a tree is known by its fruits (Luke 6:44), the fruits of the Spirit (Galatians 5:22) give outward testimony to the inner condition of the soul.

Paul’s point is that this reasoning denies that we can be saved by keeping the Mosaic law.  If we can earn our salvation by observing the Law of Moses, then faith is not only unnecessary but negated.  And if faith is void, then Jesus Christ died nothing (vs. 2:21).

Created in Christ for Good Works

However, recall that salvation is a process.  In the same letter of Ephesians that declares that we are saved through faith, Paul writes, “For we are His [God’s] workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:10).

For Reflection

The Lord sends us the Holy Spirit to equip and empower us to grow in our faithful response to God, becoming more and more like Him in “deification.”  Thus in Against Heresies, Irenaeus writes, “But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms ‘an earnest,’ that is, a part of the honor which has been promised us by God, where he says in the Epistle to the Ephesians, ‘In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance.’  This earnest, therefore, thus is dwelling in us, renders us Spiritual even now, and the mortal is swallowed up by immortality” (Irenaeus, Book V, Chapter 8).

Works Cited

Irenaeus. Against Heresies. Edited by Kevin Knight: New Advent.

Stylianopoulos, Theodore. 2012. "How Are We Saved?" Greek Orthodox Archdiocese of America. https://www.goarch.org/-/how-are-we-saved-.

Dead to the Law But Alive to God (Mon. Sept. 30)

The Word of the Day is “Law.”  We take it for granted that the Mosaic Law and its regulations and restrictions do not apply to us. But today, we reflect on why that Law no longer holds us captive. We learn that each of us is personally liberated from the bondage to the Law and its judgment and given the grace of the Holy Spirit through Holy Baptism. Today, we learn to think sacramentally about our salvation. We realize that the water and oil of the Holy Mystery of Baptism and Chrismation are agents of grace by which we die to sin and rise to the freedom of the New Life of Christ in the Spirit.

In today’s reading of Galatians 2:11-16, St. Paul reports on an incident that provoked him to develop his theology of the cross. The apostle states that he confronted the apostle Peter for inconsistent conduct. Peter ate with the Gentiles in Antioch until some Jewish Christians from Jerusalem objected. Fearing their disapproval, the foremost disciple of Christ backed off, and even Paul’s co-worked Barnabas did the same.

Paul Charged that Peter was Contradictory and Hypocritical

Paul did not hold back but charged that Peter’s conduct was both contradictory and hypocritical. From a historical point of view, the more significant inconsistency was that, at this time, there were two parallel communions of Christians. One was the fellowship of the circumcised who kept the Law of Moses. They even observed the dietary and social rules against eating with Gentiles. The other circle was the group of churches that Paul and others had started in the Roman Empire. This grouping had a mixture of Jewish Christians and Gentiles. And by the decision of the Jerusalem Council, these Gentiles were not circumcised nor bound to keep the Mosaic Law.

The issue that Paul discerned was whether the cross was the center of the Gospel. He stated, “I do not set aside the grace of God; for if righteousness comes through the Law, then Christ died in vain (Galatians 2:21). One cannot have it both ways, as Paul teaches in Romans.  One either depends on one’s own righteousness or one depends on the righteousness of Christ. For the former, one must try one’s best to keep the Law—and will fail.  For the latter, “Christ is the end of the Law for righteousness to everyone who believes” (Romans 10:3).

What the Law Could Not Do, God Did

Paul explains, “For what the Law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh” (Romans 8:3a). Thus God “condemned sin in the flesh” (Romans 8:3b). Again, he writes that by the cross, God “… made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Cor. 5:21).

For Reflection

It takes a sacramental understanding to grasp the relationship of the cross, grace, “works of the Law,” and the believer. Paul writes, “For through the Law, I died to the Law so that I might live to God. I have been crucified with Christ, and I no longer live, but Christ lives in me” (Galatians 2:19-20).

Being “crucified with Christ” means that we have died to the Law and its condemnation. Therefore, they do not affect us. It cannot make us righteous before God. And it can no longer condemn us.

Sorry: no post for Sun. Sept. 29

Glorifying God With Our Bodies (Sat. Sept. 28)

 

The Word of the Day is “body.”  Of all the gifts of God, one of the most precious and yet neglected and mistreated is the body.  Yet in our reading of 1 Corinthians 6:12-20, the apostle writes, “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God and that you are not your own” (vs. 19).  Today the apostle teaches us the proper reverence for the body that Christ has “bought with a price” (vs. 20).

Many people have a complex relationship with our bodies.  When it comes to the treatment of their bodies, many vacillate between self-indulgence and self-punishment.  We have found in the current pandemic that our bodies are vulnerable, whether they are strong or frail.  The virus has reminded us that our bodies are subject to corruption.  And from the time we are born, we experience the relentless process of aging toward our death.

The Wonder of Our Bodies

Still no matter whether we spoil them or abuse them, the basic bodily functions do their work of keeping us alive: the lungs, heart, digestion, lymphatic system, and brain all work together while our bones and muscles respond to the directions that they are given.  Truly the body is a miraculous gift of God.

Yet the body needs discipline.  St. Paul says, “But I discipline my body and bring it under subjection, lest when I have preached to others, I myself should be disqualified” (1 Corinthians 9:27).  The Greek word for “discipline” comes from the sense of striking a blow under the eye as if boxing (Strong’s #5299, 260).  Accordingly, some translations translate it as “strike a blow” (NIV 1 Corinthians 9:27) or “buffet” (AMS 1 Corinthians 9:27).  The thought is of an athlete in training who brings the body under “servitude” that is, under “bondage” or “slavery” (Strong’s #1396, 73).  We might say the athletes “bring it under control.”

The Purpose of Bodily Discipline

This discipline is not to inflict pain.  It is to subdue the body’s appetites and passions, its sensual desires.  The apostle mentions two bodily sources of temptation:  food and sexual immorality.  In the case of food, he reminds us that food is simply nutrition.  And if we view it as that, eating need not control us.  On the other hand, sexual immorality is an assault on oneself (vs. 18).  Furthermore, it is a desecration of the holy place where the Spirit dwells since the body is the Temple of the Holy Spirit (vs. 19).

Despite its role in temptation, the body deserves our utmost reverence.  The Apostle writes, “You are not your own; you were bought with a price” (vs. 19-21).  In this way, the apostle refers to our “redemption,” a term that refers to the purchase of slaves in the marketplace in order to free them (Strong’s 1805, 90).  Paul uses this term when he writes, “God sent forth His Son, born of a woman, born under the Law, to redeem those who were under the law, that we might receive the adoption of sons” (Galatians 4:5).  Peter uses another term for “redeem” that means to be released from slavery by the payment of a ransom.  He writes, “knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18)

Because of this redemption, we now owe our freedom to the one who bought it for us.  In Galatians, the consequence is that we receive the “adoption” as “children of God” (Galatians 4:5). In 1 Peter it is that we live in fear, that is reverence to God (1 Peter 1:17).

Glorifying God with Our Body

But note that in our reading, the effect is that we should “Glorify God in your body and in your spirit” (vs. 20).  This is a startling statement of the Lord’s regard for the worth of the body.  It is redeemed and made holy by the blood of Christ along with the spirit.  And it is now a means of glorifying God.  We should not treat it as mortal stuff that we can mistreat until it dies and is buried.  But it is a gift of God to be cherished and used to love our Creator and serve our neighbor.

For Reflection

As Lent approaches, we might consider our attitudes toward the body during that sacred time of prayer and fasting.  Our reading discourages us from punishing our body as the cause of sin or as a payment for our trespasses.  Rather, Lent is a time for repentance, the redirection of our hearts and minds to God, and the reorienting of our way of life.  To accomplish this turning around, the discipline of our bodies is necessary to align our bodies with the intention of our spirits.

Bearing the One Anothers While Bearing Our Own Load (Friday, September 27)

Today's Word of the Day is 'bear." The key to today's reading is that a single word can carry different meanings depending on how it is used in its context. That principle applies to our reading of Galatians 6:2-10, which seems to present a paradox. Paul first writes, 'Bear one another’s burdens, and so fulfill the law of Christ' (OSB vs. 2). However, the apostle seems to go on to contract himself when he says, "'For each will have to bear his own load' (OSB vs. 5). In today's study, we will find that these verses are not opposed to one another. They refer to different uses of the word "bear" in the situation that Paul is addressing.

Bear One Another’s Burdens

The first statement is that we should “bear each other’s burdens” (OSB vs. 2). The word “burdens” here refers to what is “heavy,” that is, “loads” or “weights” (Strong’s #922).  Therefore, the thought of “heavy loads” is a metaphor for troubles that weigh us down. Paul teaches that we are to “take up” or “carry” these difficulties for one another (Strong’s 941).

We should carry each other’s struggles just as the Lord “has borne our griefs and carried our sorrows,” according to Isaiah’s prophesy (OSB Isaiah 53:14).[i] The word “borne” in Hebrew refers to “lifting,” “carrying,” and “taking [along with us]” (Strong’s Hebrew #5375).  And the word “carried” means to lift a heavy load (Strong’s Hebrew #5445).

Mutual Support in the Body of Christ

It is important to note that the Lord taught that our support of one another should be mutual. The cares of others should become our cares.  The troubles of others should become our troubles.  The concerns of others should become our concerns.  Accordingly, Paul teaches that there should be “no schism in the body, but that the members should have the same care for one another” (1 Cor. 12:25).  If one member suffers, all the members suffer. If one member is honored, all the members are honored (OSB 1 Corinthians 12:25-26). Thus, the mutual sharing of the weight of our troubles testifies to the church’s unity in Christ.

The Term “Bear” In a Different Sense

However, Paul uses the term “bear” differently.  He writes, “

Each will bear his own load “(OSB vs. 6).  We can understand why Paul is using the word in another sense if we ask why Paul is doing so.  In verse 3, Paul abruptly turns to the question of those in Corinth who are “puffed up” with pride.  The apostle suggests that their bragging is empty.  It is self-deception (vs. 3).  Therefore, Paul urges, “Let each one examine his own work” (vs. 4).  Self-criticism is the remedy for self-conceit. In self-reflection, one discovers what accomplishments he can “rejoice in” and what congratulations belong to another (vs. 4).

In this light, Paul declares that everyone shall carry his own weight (vs. 6).  We can express the sense of this word when we say everyone will bear responsibility for their own work.  What we do or do not do will reap the credit or the blame in the judgment of the Lord.

For Reflection

Today’s reading presents a challenge to us because it is a summary of Paul’s teaching.  To wrap up his message, the apostle skips from one topic to another.  The apostle’s final admonitions are like aphorisms, succinct kernels of truth and wise counsel.  But like other adages, these pithy statements are easy to remember, such as “Bear one another’s burdens,” “Each one must bear his own load,” and “Examine your own work.”  These sayings provide a kind of New Testament wisdom comparable to Proverbs, the Wisdom of Solomon, and Sirach.  Like the wisdom of the Old Testament, we should understand each on its own terms.

Notes

[i] The Greek Septuagint translates, “This One bears our sins and is pained for us .”  Matthew 8:17 and 1 Peter 2:24 cite this version.

Galatians 6:2-10, Aphorisms of wisdom, bear one another’s burdens, each bear his own load, He has borne our griefs, if one suffers all suffer, 

Decending Our Liberty in Christ (Thursday, September 26)

 The Word of the Day is “liberty.” In today’s reading of Galatians 1-10, 20-2:5, Paul writes about “false brethren” “who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage” (OSB vs. 2:4).

There is physical imprisonment, but there is also spiritual bondage. There is servitude to earthly masters, but there is also slavery to sin (OSB Romans 6:20). Then, too, we can exchange one kind of freedom for another.

But we can be freed from sin only to be enslaved by another kind of captivity. Today, we learn of Paul’s teaching that the Galatians should not trade their freedom in Christ for new spiritual bondage. This case teaches us to fiercely guard our liberty in Christ against those who would enslave us with human preoccupations, practices, and prescriptions that would negate God’s undeserved gift of God’s grace.

Surprisingly, as he begins his letter to the Galatians, St. Paul skips over the customary polite greetings of a letter and immediately expresses his grave concern that a “false Gospel” has misled his flock (vs. 6). The apostle speaks of “false brothers” who have conspired against the liberty that the faithful in Galatia have in Christ (vs. 2:4). The Galatians had once accepted the “Good News” of grace. But now, imposters have enticed them to submit to bondage to the Mosaic Law (vs. 2:4). This 'false Gospel' refers to a distorted version of the true Gospel, which is the message of salvation through faith in Christ's grace.

LIBERTY IS FREEDOM FROM RESTRAINT, OBLIGATION, OR LIABILITY

In response to this threat of slavery, Paul signals in our reading that his epistle will be a provocative declaration of the freedom given by the grace of God in Christ. The Greek Word for the “liberty” of St. Paul’s gospel is derived from the word for going where one wants to go. Thus, “liberty” is freedom from restraint, obligation, or liability (Strong’s #1658, 84).

In this fiery letter, St. Paul defends this freedom of grace. He proclaims that the Mosaic Law, the set of laws given to Moses by God, no longer restrains the faithful. The Law had enslaved them. But now, their freedom from the Law enabled them to become children of God (3:26-4:7). He preaches that since Christ had perfectly fulfilled the Law, believers were no longer obligated to keep it to be righteous before God (2:21). He teaches that those who have faith in Christ are not under the curse that applied to those who could not keep the Law (3:10-14).

PAUL DID NOT RECEIVE HIS GOSPEL FROM ANYONE BUT CHRIST

In today’s reading, St. Paul insists that this gospel of liberty is the true gospel. He recounts that he did not consult with anyone after his dramatic vision of the Risen Christ. Thus, he did not receive “his Gospel” from anyone. He obtained it from the revelation of Christ himself (vs.12). The apostle also presents his version of the Jerusalem Council (vs. 2:2), the meeting of the apostles that accepted his message, and the mission to the Gentiles.

Today’s reading vividly portrays St. Paul's impassioned stance toward the gospel of freedom from the Mosaic Law. This doctrine of grace was not just a belief for him but the very foundation of his outreach to the Gentiles. In Paul’s day, whether the Gentiles must be circumcised and bound to the Mosaic Law was a contentious issue, and Paul's fervor in defending his position is palpable.

THE GOSPEL OF GRACE: THE FOUNDATION OF THE GENTILE MISSION

The apostle was so adamant against those who sought to preserve the rule of the Mosaic Law that he used course language like “accursed,” “false brethren,” and “yield into submission” (1:9, 2:4, 2:5). And no wonder, for the ruling that the Gentiles must keep the Mosaic Law to be members of the Body of Christ would mean the collapse of the mission to those who were not Jews. It would also make the faith in Christ one more form of the Jewish religion instead of the fulfillment of God’s promises and the means of salvation for the whole world.

FOR REFLECTION: DEFENDING OUR FREEDOM IN CHRIST

The Mosaic Law may not enslave us with all its ritual, dietary, social, and religious regulations. But we may have unwittingly let ourselves be restrained, obligated, and liable to other forms of spiritual bondage. Our study of Galatians teaches that when human beings pose requirements for salvation other than faith in the grace of God, they are undermining the gospel. When human persons insert regulations, restrictions, and obligations between us and our relationship with Christ, then we should resist them. We should reject the focus on these substitutes for grace with the enthusiasm that Paul expressed to the Galatians.

The structures, practices, and hierarchies of the church should be sacramental rather than end in themselves. That is, the church's traditions should be means of drawing us ever closer to the Lord and our fellow believers. If anything does not enlighten, equip, and edify us in the grace of Christ, then we should free ourselves from it, as Paul claimed liberty for the Galatians.