The Cross, the World's Shame But Our Glory (Thursday, August 1)

The Word of the Day is “glory.”  Today in our daily scripture study we focus on the Cross.  It is a symbol of the world’s hatred, yet the sign of God’s infinite love; an image of defeat, yet an emblem of victory;  a sight of shame, yet a vision of glory. Today we read 1 Corinthians 1:8-2:2. St. Paul writes,  “But 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” (NKJV vs. 27).  By this pronouncement, the apostle notes that the Cross contradicts everything that this world stands for.  The Cross judges all the values and aspirations of worldliness–its power, its pleasures, its riches, and its prestige.  It shows them to be empty and meaningless, for God did not use any of them to free us from our bondage to sin.  He chose to employ the seeming dishonor and disgrace of the Cross. The Cross Is the Power of God for Salvation From the viewpoint of our key verse, we realize today that whatever we seek in this world, cannot save us.  The wisdom of this world cannot make us wise.  The predictions of good fortune cannot deliver us.  But the Cross?  It is the “power of God unto salvation to those who believe” (NKJV vs. 18).  Therefore, Christ has become “for us wisdom from God – and righteousness and sanctification and redemption” (NKJV vs. 30). The Glory of the Cross After His betrayer had left the Last Supper, Jesus gave His Farewell Address to His Church.  In His last teaching before His arrest, he said, “Now is the Son of Man glorified and God is glorified in Him” (John 17:1). Our reading reminds us that we should keep this thought in mind.  In the Passion of Christ is the Lord’s glory.  What seems to be an ignoble end is the glorious beginning.  What appears to be utter defeat is victory.  What seems to bring death gives the promise of eternal life.  The Very Reverend Paul Lazor sums up this thought: “Beyond the scene of the human suffering of Christ is the reality of His work of redemption of all men” (Lazor 1980, 17). Therefore, a hymn for Matins says, ““The Cross is the preserver of the whole universe, the Cross is the beauty of the Church, the Cross is the might of kings, the Cross is the confirmation of the faithful, the Cross is the glory of angels and the scourge of demons” (Octoechos: Exapostilarion, Monday Matins) He Who Was Enclosed in a Tomb He Opened the Gates of Eternal Life We realize the depths of the Glory of the Cross in Holy Week when we will carry the body of the Beloved Lord Jesus and place the Lord of Life in the tomb of death.  Accordingly, the Aposticha before the Procession with the Shroud chants: “In the tomb, Thou wast willingly enclosed in the tomb who art boundless and infinite in divinity.  Thou didst close the chambers of death, O Christ.  Thou hast opened all the palaces of hell” (Lazor, “Vespers of Holy Friday,” 44).  Thus, the unbounded Lord of Heaven and Earth could not be contained in any tomb.  When He rose from the sepulcher, He closed the doors of death behind Him.  And He opened the gates of eternal life ahead of Him.  Death is now entombed, and its captives are set free. For Reflection When Martha objected to the opening of the tomb of Lazarus, Jesus replied, “Did I not say to you that if you would believe you would see the glory of God?” (OSB John 11:40).  And then He called Lazarus out of the tomb.  Thus, the Lord has also promised that we also will see the glory of God.  Let us believe in that promise that it might be fulfilled for us. And let us venerate the cross and pray to the Lord Jesus who was crucified on it that we might renounce the glory of this world and embrace the glory of the cross. Works Cited Lazor, Paul. 1980. “Introduction: Holy, Friday Matins.” In Holy Friday Matins with the Passion Gospels and Royal Hours, edited by John Erickson and David Anderson. Yonkers, NY: St. Vladimir’s Seminary Press.

Worldly Knowledge or Spiritual Wisdom (Wednesday, July 31)

The Word of the Day is "knowledge."  In our scripture study of 1 Corinthians 2:9-3:8, St. Paul responds to a report about troubling divisions in the church at Corinth over contending claims of superior knowledge. Members of the "household of Chloe" have informed him of contentious divisions in the congregation (1 Cor. 1-11). The Corinthians are splitting up into factions: one following St. Paul; others following St. Paul's successor in Corinth, a brilliant preacher named Apollos; and others claiming to follow Christ (1 Cor. 1:12). These reports are upsetting to Paul, who sees himself as the "father," that is, the founder and pastor, of the fellowship

A CONGREGATION DIVIDED

The root of the conflict lies in the belief that each faction possesses superior spiritual knowledge imparted by their chosen teacher. Paul, in his letter, initially praised the Corinthians for being 'enriched in everything by Him [Christ] in all utterance and knowledge' (1 Cor. 1:5). However, he now challenges their behavior, suggesting that they are not living up to the profound understanding they claim to have.

THOSE THE PASSIONS RULE ARE NOT SPIRITUALLY ENLIGHTENED

What is higher knowledge? Paul argues that it would be the knowledge of the heart and mind of the God. But who has it? Paul says that no one can know the inner life of other people except their own spirit. We might say that no one can know the "heart" and "mind" of another except the person. So it is with God. Only the Spirit of God knows what is in God's hidden heart and mind. 

But here is the crux:  God has revealed his heart "through the Spirit" given to us (1 Cor. 2:10-12). Furthermore, God has made His mind known to us by giving us the "mind of Christ" (1 Cor: 2:16). Therefore, Paul contrasts the "spiritual man" who has the Spirit and mind of Christ with the "natural man" who does not. The "spiritual man" has genuine knowledge of spiritual things. The "natural man" thinks that spiritual knowledge is foolishness. Earthly passions rule him, and therefore, he is not spiritually enlightened.

WHAT KIND OF KNOWLEDGE ARE THE CORINTHIANS BRAGGING ABOUT?

Paul poses a question meant to bring the Corinthians to realize what they are arguing about. He asks what kind of knowledge are you quarreling about, spiritual" or "carnal," that is,  "worldly" (NIV)? The apostle writes, For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men (OSB 3:3)?

 Undoubtedly, the spirit of envy, strife, and division does not manifest the Spirit of God nor the spiritual knowledge that He gives. But "love, joy, peace, longsuffering, kindness, goodness, and faithfulness," these manifest the Spirit because they are "fruits of the Spirit" (Galatians 5:22). These fruits demonstrate that those who produce them have the knowledge of the Spirit.

It's clear that none of the warring factions are demonstrating the knowledge that comes from the Spirit. Therefore, Paul urges the Corinthians to abandon their claims of worldly knowledge and instead pursue the wisdom of the Spirit and its fruits. This is not just a suggestion but a call to action for the Corinthians to set aside worldly disputes and seek spiritual growth.

FOR REFLECTION

We might reflect on the question of which kind of knowledge guides our lives. Are we living by the spirit of the "natural man" ruled by the passions or by the Spirit of God, who gives us spiritual knowledge? If we live by the "natural man," then we might look to the Philokalia to learn how we might turn from the passions of the "natural man" to the wisdom of the Spirit.

ST. MAXIMUS: THE LIGHT OF THE SPIRIT ILLUMINES THE INTELLECT

In this manual of Orthodox spirituality, St. Maximus the Confessor writes, "Just as it is for the eye to perceive sensible objects without the light of the sun, so the human intellect cannot engage in spiritual contemplation without the light of the Spirit. For physical light naturally illuminates the senses so that they may perceive physical bodies; while spiritual light illuminates the intellect so that it can engage in contemplation and best grasp what lies beyond the senses" (G.E.H. Palmer 1981, 239).

Let us pray for the enlightenment of the Holy Spirit today that we might attain the spiritual knowledge of the wisdom of God.

WORKS CITED

G.E.H. Palmer, et. al. Trans. 1981. The Philokalia: The Complete Text Vol. 3. New York: Farber and Farber.

Remembering Our Calling (Tuesday, July 30)

The Word of the Day is “called.” In today’s scripture study, we read Paul’s induction to his first letter to the Corinthians (1:1-9). The apostle states, “Paul, called to be an apostle of Jesus Christ…” (OSB vs. 1) and again, “To the church of God, which is at Corinth, to those who are sanctified in Christ Jesus called to be saints…” (OSB 1:2).  Today our study will remind us of the summons of God to serve Him all that we say or day.

In today’s Epistle, the Apostle begins his communication to the church in Corinth with the most gracious words. But they are more than words of flattery before he gets to the concerns of the letter. As he begins to write, the apostle reminds the Corinthians of his calling and theirs. He writes that God had willed to call him to be an apostle (1 Cor.1:1). And the Corinthians likewise had been called–“called to be saints” (1 Cor. 1:2); “called” to be numbered “with those who in every place call upon the name of Jesus Christ our Lord…” (1 Cor. 1:2), and called into the “fellowship of His [God’s] Son, Jesus Christ our Lord” (1 Cor. 1:9).

The Meaning of Being Called

What does it mean to be “called”? It is striking that the apostle uses the same Greek word and its derivatives throughout the passage. The Greek term comes from a combination of “call” and “out,” making “to call out” or “to summon” (Strong’s #2822, 140 and #2564).  Accordingly, to be called is more than to be invited. It is to be singled out and drafted for duty. Recall that when the Lord Jesus called his disciples, He had the divine authority to choose them. It was not their prerogative to volunteer. It was not their mission that they were to serve.

In the same way, Paul insisted that his authority as an apostle did not rest in him. St. John Chrysostom reminds us that Paul repeatedly claimed that what he proclaimed did not come from him. No credit belonged to him, but all glory belonged to God (NfPf1:13, 3). St. Paul, therefore, makes the bold claim that he had divine authorization to counsel and admonish the congregation in Corinth. His teaching was not from him but from Christ.

Likewise, Paul addresses the Corinthians as the “church of God.” By His own choice, not theirs, the Almighty God had claimed the Corinthians as His own.”  Thus, the church is the body of those who have been selected from among the nations and  called together to be members of a new assembly, the church. The church of which they were a part, therefore, was not a human creation but “of God.

By the same token, the Corinthians have nothing of themselves to boast about. But the Lord has called them to be “saints.” The Greek word for “saints” that St. Paul uses here is the word hagios, “holy.” That is, the believers are summoned to be “set apart” as the “holy ones” of “holy ones” who are dedicated to God (1 Cor. 1:2). Consequently, it did not belong to any human but to God..

This gathering of sanctified people was a new “fellowship,” joined together and unified in Christ. In our upcoming reading of this letter, St. Paul will remind the Corinthians again and again of their calling–their mission that comes from God. In their conflicts, pride, and toleration of sin, the congregation had forgotten the purpose for which God had selected them and brought them together in Christ. Paul will stress that this divine summons is to be the Body of Christ, a “holy communion” of the faithful, a new creation set apart from the world to know the grace of God and to be united in the love of Christ.

For Reflection

When we identify with the Corinthians, we realize that the stresses and challenges of the moment can overshadow the remembrance of our divine calling. The passions and their temptations can divert us from the Lord’s summons to holiness. And the purpose for which Christ has chosen us to be His disciples can be lost in the day-to-day grind.

Our study suggests that we ask ourselves whether we also need to be reminded of our calling–who we are and whom we serve. If so, we must pray that the Lord of Grace will call us back to the holiness, the dedication to God that is our true vocation in Christ. When we do, then all that we do from day to day will have an underlying sense of a larger purpose. 

Addendum: St. Theophan the Recluse on the Spirit-Inspired Calling

“God does not come near to where flesh is in charge: God's contact with man is through his spirit, and the spirit in such a [flesh-controlled] person is out of its proper order. He will feel God's calling for the first time when his spirit begins to claim its rights in the voice of conscience and the fear of God. And when a man finally makes his free deliberate choice for the spirit, then God will join that man and dwell in him. From that moment on begins the conversion of his soul and body, the whole inner and outer man, until "God may be all in all" (1 Cor. 15:28), and the man who once was carnal transforms into a spiritual being and becomes sanctified. What a marvelous privilege of mankind, and how few of us know about it, appreciate it, and seek it!"

We Plan But God Decides (Thursday, July 25)

 The Word of the Day is "shall." In our scripture study of Romans 15:17-29, Paul reveals his ambitious plans for his outreach to the Gentiles. He writes, "Whenever I journey to Spain, I shall come to you, for I hope to see you on my journey. However, changing circumstances often get in the way of fulfilling our intentions. When that happens, we find that we are not in control of the course of our lives.

Today, we will find that Paul's life did not turn out as he had projected. The apostle did get to Rome, but he arrived as a prisoner. And from a historical perspective, we do not know if he made it to Spain. With Paul's example in mind, we will reflect on the Providence of God that takes us in directions that we do not choose, directions that are wiser and better for us than our own designs.

In our reading of Romans 15:17-29, St. Paul finally gets around to the purpose of his letter. The apostle wants to preach the Gospel to those who have not heard it and live at the "ends of the earth" (Acts 1:8). That means traveling to Spain, which lies at the outermost reaches of the Roman empire. On his way to Spain, Paul hopes to visit the faithful in Rome (Romans 15:28).

THE PURPOSE OF PAUL'S LETTER

Paul writes his epistle because he wants to enlist the Romans' support. As he puts it, he wants to "be refreshed together with you" (Romans 15:32). The apostle has already asked for their prayers. When he visits, he seeks their encouragement—and perhaps material support. However, first, he must deliver the offering he has collected for the poor in Jerusalem (Romans 15:25-26).

PAUL'S EXPECTATIONS

These are St. Paul's expectations, which he expresses when he says, "I shall go by way of you to Spain" (OSB vs. 28) and again, "I shall come in the fulness of the blessing of the Gospel" (OSB vs. 29).

The book of Acts reports that Paul's arrest in Jerusalem thwarted his plans. After two years as a prisoner, his guards brought him to Rome in chains. There, he spent an undetermined amount of time under house arrest.

Did the apostle to the Gentiles get to Spain? There is no biblical evidence that he did realize his intentions. But starting with Clement I, ancient church traditions say that he did. Twenty years after Paul wrote his epistle, Clement wrote that Paul preached the Gospel at the "farthest limits of the empire" (Spain). But surprisingly, there is no evidence of Paul's work in that remote corner of the empire.

Whether or not the apostle realized his fondest hope, all agree that St. Paul was martyred in Rome. In conclusion, we learn from what we know and do not know of Paul's final days that our "shall" is not always God's "will." The well-known maxim states, "Man proposes, but God disposes" (Thomas A. Kempis).

FOR REFLECTION

Ultimately, Paul had to surrender his intentions to God's will. Whatever Paul proposed, the Almighty had a better plan. God's good will supersedes every human purpose. Therefore, the apostle writes, "Come now, you who say, 'Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit,' whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead, you ought to say, 'If the Lord wills, we shall live and do this or that'" (OSB James 4:13-15).

 God is the master of our destiny and the ruler of everything that happens to us. Except for one thing that would make us pawns of a cruel and arbitrary fate. To the contrary, we believe that the God who governs all is a "good God who loves mankind" (The Divine Liturgy St-Tikhon's 1984, 37). St. Elias Miniatios said, "It is an indubitable truth that the highest Divine Providence arranges all of creation. God considers all things beforehand and takes care of all things. This is the Divine fatherly care of which the blessed apostle Peter speaks: 'Cast all of your cares upon Him because He is concerned for you'" (1 Peter 5:7)" (Quoted in Maksimov 2011).

The Almighty does not rule over all things by brute and insensitive force but by His Providence. He orders all things by His everlasting love. And He directs all that happens with care. Therefore, though we do not know what is on the horizon, we can be confident that the Lord is guiding our ship to a far better destination than we could devise.

WORKS CITED

Maksimov, Deacon George. 2011. "Three-Hundred Sayings of the Ascetics of the Orthodox Church." Orthodox Missionary Society of Venerable Serapion Kozheozersky. http://orthoox.cn/patristics/300sayings_en.htm.

St-Tikhon's. 1984. Service Books of the Orthodox Church. Third ed. South Canaan, PA: St. Tikhon's Monastery Press.

Overcoming the Fault of Finding Fault (Tuesday, July 23)

The Word of the Day is "judge." In today's scripture study of Romans 14:9018, Paul poses a question we might ask ourselves when tempted to criticize others. He asks, "Why do you judge your brother?" (Romans 14:10). In today's reading, we will answer that question. More than that, we will find ways to counter the destructive tendency to pass judgment on our fellow humans. Judging others is not just a harmful type of pride. It is a destructive force that can tear apart the fabric of our community. Unless we are constantly watchful, our fleshly nature will condemn others for their faults, even if we only do it mentally.

In Greek, the term "to judge" comes from the thought of distinguishing ourselves from others. When we are judgmental, we separate ourselves from others in our hearts or actions (Strong's #2919, 145). Why do we judge? It is because we consider ourselves to be on a higher level than others. From this lofty view, we think that we can see the failings and sins of our neighbor and then point out his errors.

Judging Others Condemns Them

Today's reading suggests that pride leads us to show contempt for those we criticize (Romans 14:10b). Thus, judging is not an attitude of love but hate. It is disgust that divides from others.

Note that Paul writes that only One has the right to put Himself above others. The apostle testifies that "Christ died and rose and lived again that He might be the Lord of both the dead and the living" (OSB vs. 9). The term "Lord" in Greek refers to someone who has authority or rule over others (Strong's #2961). In the same vein, Jesus says in John, "As the Father has life in Himself, so He has granted the Son to have life in Himself and has given Him authority to execute judgment because He is the Son of Man" (OSB John 5:26-27). In Greek, the term "judgment" is derived from the term that means to separate or divide and refers to the verdict of either commendation or condemnation (Strong's #2920)

How We Judge Others Will Determine How We Are Judged

We have these basic meanings  in mind when we say in the Creed, "And He shall come again to judge the living and the dead." When we affirm this faith, we should tremble because Christ's judgment includes each of us. Thus, the Lord taught, "Judge not, that you be not judged. For with what judgment you judged, you will also be judged, and with the measure you use, it will be measured back to you" (OSB Matthew 7:2).

Three Ways of Resisting the Temptation to Judge Others

But how are we to resist the temptation to judge others? Among the counsels of the church fathers are three constructive suggestions. First, the "Prayer of St. Isaac the Syrian" closes with the final petition, "Grant me to see my own transgressions, and not to judge my brother." With this prayer in mind, as soon as a critical thought against others arises, we should immediately look to ourselves. We should recall the teaching that Paul recommended to Timothy: "Christ Jesus came into the world to save sinners, of whom I am chief" (OSB 1 Timothy 1:15). Or we should recall our prayer before receiving communion, "I believe O Lord and I confess that Thou art truly the Christ, the Son of the Living God, Who camest into the world to save sinners, of whom I am first." Thus, the recollection of our sinfulness will chase away every temptation to criticize others.

Replacing Criticism With Praise and Prayer

In the Philokalia, St. Maximos the Confessor offers a second approach. He advises, "Do not condemn today as base and wicked the man whom yesterday you praised as good and commended as virtuous, changing from love to hatred, because he has criticized you" (St.-Maximos-the-Confessor 1981, Loc. 10551). In other words, we should change our attitude toward our fellow humans. Instead of quickness to find fault, we should be ready to give another "unmixed praise and pray for him sincerely as if praying for ourselves" (St.-Maximos-the-Confessor 1981, Loc. 10553). In summary, we should look for the good qualities in others even if they have pointed out the faults in ourselves.

Finally, we should treat our neighbors with forbearance and long-suffering. In the Philokalia, St. Maximos quotes the sage of Proverbs, who says, "The long-suffering man abounds in understanding" (St.-Maximos-the-Confessor 1981, Loc. 10541) (Proverbs 14:29). This wisdom suggests that we should replace our fault-finding of others with empathy for them and the challenges they face. By understanding their struggles, we can resist the temptation to judge and instead offer support and understanding.

For Reflection

However, does the command against judging others mean that we should not seek the wisdom of discernment? The answer lies in the difference between discernment and judgment. The word discernment is derived from the idea of perception. It refers to the invaluable ability to differentiate between one thing or another. With that distinction in mind, we understand what Paul means when he prays that the love of the Philippians may "abound still more and more in knowledge and all discernment" (OSB Philippians 1:9) and what the writer of Hebrews means when he speaks of mature believers who "by reason of use have their senses exercised to discern both good and evil" (Hebrews 5:14). 

Therefore, insight into the difference between the will of God and the ways of the devil is discernment. Judgment indeed depends on the ability to perceive differences. However, judging others uses this capability in the wrong way. It compares the difference between our supposed spiritual and moral character to that of others. In short, while we should discern good from evil, we should not condemn others by judging them but leave judgment to God.

Worked Cited

St.-Maximos-the-Confessor. 1981. "The Philokalia: the Complete Text" In St. Maximos the Confessor: Forty Texts on Love New York: Farber and Farber. Kindle Edition.

Hope in a Cynical Age (Wed. July 24)

 The Word of the Day is "hope." In today's scripture study of Romans 15:7-16, Paul closes the body of his letter to the Romans with a benediction. In this beautiful sentence, Paul prays that the believers in Rome would experience the overflowing blessings of joy, peace, and hope. 

Hope Is Not Wishful Thinking 

In contrast, in our age, cynicism borders homelessness. Many are skeptical of anything. Most question everything but their own opinions. In this ocean of doubt, some treat our hope in Christ as a wish that we cast into the future like a message-in-a-bottle is thrown into the sea. 

However, Paul writes a lifesaving message: "Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit" (Romans 15:13). Our study today will show that our hope in Christ is not an empty wish or a hollow fantasy. It has its basis in faith in the Lord. It is grounded in our relationship to Christ and confirmed and strengthened by the peace and joy that are the fruit of faith.

Hope Is the Expectation of Future Goodness

Paul ends his blessing of the Roman congregation with the prayer that they 'abound,' that is, they prosper in hope. To "abound in hope" means to have an abundance of hope, to be filled with hope in every aspect of life. The root of the word for hope is the confident expectation for the future (Strong's #1679, 85). Whatever it is facing, hope expects a good outcome. Hopefulness looks forward to the completion of all that God is doing in the church and the lives of the faithful. Thus, it is the consummation of everything Paul has proclaimed and advised in His letter.

Believing is the Foundation of Hope

The word that Paul uses for believing has the same derivation as faith. Both believing and faith stem from the thoughts of persuasion and conviction (Strong's #4100, 202). The apostle teaches in Hebrews, "Now faith is the substance of things hoped for, the evidence of things not seen." The word "substance" has the literal meaning of  "what stands under" (Strong's #5287, 260). Believing and its associated term, faith, refer to the foundation of our looking forward to the future. 

Hope, therefore, is not empty. It is not desperate longings thrown into the unknown future. Hope must have something or someone to believe in, a trusted supplier that will bring about the goodness it expects. That confidence in the source of hope is built from the experience of trust. For believers, the foundation of our hope is their relationship with Jesus Christ. We have our hope "in Him," just as the apostle says, "In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will" (Ephesians 1:11). The closer we are to Christ the more we abide in Him, the stronger our hope will be.

Hope is the Root of Happiness, Joy, and Peace

Moreover, Paul says that we have "joy and peace in believing" (OSB vs. 15). Because of these blessings, we "abound" in hope. Augustine wrote, "Though human life is compelled to be wretched by all the grievous evils of this world, it is happy in the expectation of the world to come"—that is to say, in eternity" (Augustine. City of God. 19.4 quoted in Metcalfe 2012, 240). In Augustine's view, despite the corruption and death of this world, hope for eternity is the only foundation of all human happiness, bringing us the assurance of eternal life.

 It is also the root of joy and peace. How can we have lasting joy without the hope of the resurrection beyond death? And who can have peace of mind, heart, and soul without the expectation that all our troubles and sorrows will reach their end in the blessed life of eternity? This understanding should inspire us and fill us with hope.

For Reflection

Paul wrote, 'For the kingdom of God is not eating and drinking but righteousness, joy, and peace in the Holy Spirit' (OSB Romans 14:17). Along with righteousness, the peace and joy that come from believing in Christ are signs of the kingdom of God. These are not just random blessings, but they are the direct result of our hope in Christ. Given by the Holy Spirit, these blessings confirm our faith, for they are its fruit. Moreover, the peace and joy that we have now in this world show evidence of the kingdom's coming fulfillment when we experience these blessings forever. Therefore, we do not have a desperate and impossible hope as if we were hopelessly lost in a raging sea. But the apostle writes in Hebrews, 'This hope we have as an anchor of the soul, both sure and steadfast (OSB Hebrews 6:19).

Romans 15 7-16, Romans 15:13, the God of hope, fill with all joy and peace in believing, abounding in hope, believing is the foundation of hope, the closer to Christ, the stronger the hope, hope-the anchor of the soul, Augustine-hope the foundation of happiness, hope is built on the experience of trust, our relationship with Christ is the foundation of our hope

Works Cited

Metcalfe, Jeffrey S. 2012. "Hoping Without a Future: Augustine's Theological Virtues Beyond Melancholia." Anglican Theological Review.

The Key to the Virtues (Monday, July 22)

The Word of the Day is "humility." In today's scripture study of Romans 12:4-5, 15-21, we read a collection of miscellaneous fragments of spiritual counsel. Likewise. in The Orthodox Faith, Vol. 4, Fr. Thomas Hopko of blessed memory lists thirteen qualities of a virtuous character that are gifts of the Spirit.

As we seek a God-pleasing character, keeping these assorted virtues in mind is difficult. Today, we search for one practice of good character that is the basis for all the rest. According to the Philokalia (see below), we will find this key in humility at the beginning and end of the virtues (St.-Gregory-of-Sinai, Section 115; Kindle Loc. 29880). Thus,  Paul writes, "Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion" (OSB vs. 16). In today's study, we will find there are different forms of humility, just as there are various tests that demonstrate that we are genuinely humble. Moreover,  if we attain this spiritual gift, other virtues will follow.

PAUL TURNS TO PRACTICAL MATTERS

After Paul finishes his long discussion about the rejection of the Jews to the Gospel, he turns in today's passage to some practical matters of Christian living. At the end of Romans, The Orthodox Study Bible has sub-headings for nine different topics. And in our reading, the apostle gives seven distinct pieces of advice. Bible scholars have termed this writing style "paraenesis," a technical word that refers to a set of loosely connected pieces of moral counsel found at the end of epistles.

Paul seems to offer these bits of practical wisdom as he thinks of them. It is as if he says, "By the way," and then expresses his thoughts on a topic before he forgets them. Yet a close reading can find the center of this guidance for living "in Christ." We discover the core idea in the attitude that is the opposite of high-mindedness (OCB vs. 16). When he says that we should "associate with the lowly" (OSB vs.16), Paul makes it clear that he is talking about humility.

PAUL'S COUNSELS ARE WAYS OF BEING HUMBLE

The counsels that Paul gives in our reading are all ways of being humble. For example, St. Gregory of Sinai says that the initial type of humility is to consider oneself lower than others (St.-Gregory-of-Sinai). Thinking of others as better than ourselves ensures that we practice Paul's advice that each should not "think of himself more highly than he ought to think" (OSB Romans 12:3). Moreover, putting others before ourselves ensures that we follow Paul's guidance, "Do not be wise in your own opinion" (OSB vs. 16).

But how does Paul's warning against revenge and vengeance fit with the emphasis on humility? Especially when our pride is hurt, we want to "repay evil for evil" (OSB vs. 17). However, humble-mindedness lets the insult to the ego go without striking back with "vengeance" (OSB vs. 20). Humility paves the road to peace (OSB vs. 18) as it does not try to prove it is better than others or attempt to have its own way against others. In summary, humility is not just an attitude but a transformative power that can do good in the face of evil and in response to it (OSB vs. 21).

FOR REFLECTION

Do we have this virtue of humility? In this passage, St. Paul suggests tests: Do we think our abilities to serve Christ are better than others? Do we "rejoice with those who rejoice and weep with those who weep"? Do we share the same mind with our fellow members? Do we treat our enemies with kindness? All of these require an attitude of humility that puts ourselves below the level of others. It is easy to be conceited; it takes a great effort to be humble, but it is a sign of a good and noble soul. And, as St. Anthimos of Chios said, "Humble-mindedness will bring all the virtues" (Chios). Life is a choice. Every day, we decide who we talk to, where we go, what we say, and how we say it. Whatever we choose to do defines our character. It's as simple and as complex as that--and as powerful. The choice to cultivate humility is a weighty one, but it holds the potential for immense personal growth.

WORKS CITED

Philokalia:  a collection of spiritual masters from the 4th to 15th centuries

Chios, St. Anthimos of. "Gleanings from Orthodox Christian Authors and the Holy Fathers." St. Nicholas Russian Orthodox Church. https://www.orthodox.net/gleanings/humility.html.

Hopko, Fr. Thomas. 1981. "The Orthodox Faith: The Virtues." Department of Religious Education: Orthodox Church in America. https://www.oca.org/orthodoxy/the-orthodox-faith/spirituality/the-virtues/the-virtues.

St.-Gregory-of-Sinai. "On the Commandments and Doctrines." In The Philokalia Kindle Ed.

Everyone's Purpose (Sunday, July 21)

The Word of the Day is "worship."  Today, for our scripture study of Romans 1:18-27, we explore what St. means when he writes: " [They] exchanged the truth of God for the lie and worshiped and served the creature rather than the Creator, who is blessed forever" (Romans 1:25). What are the foremost sins? Paul's answer in our reading is surprising. They are not the typical assumptions that what God hates the most are killing, stealing, sexual immorality, lying, and coveting. Nor are they hatred, prejudice, injustice, or sloth, lust, despair, and idle talk.  

ALL PEOPLE ARE CALLED TO BE PRIESTS

Paul's answer is the primary sins that deserve the judgment of God have to do with worship. They are not sins against our neighbor but sins against what is Almighty God and what is due to Him. Fr. Alexander Schmemann explains that humans are, first of all, not "homo sapiens" but "homo adorans." Our calling on this earth is to be creations of God who worship Him. Above all, we are called to be priests, he says. As rational creatures, our purpose is to stand before God and "unify the world by blessing God as we receive the world from Him and offer it back to Him" (Schmemann 1973, Chapter 2).

As today's reading of Romans 6:18-23 suggests, whatever we worship, that we serve, and whatever we serve,  enslaves us.  If it is not God and we are "slaves of righteousness," then we are "slaves of sin" (Romans 6:20)

THE WORSHIP OF THE CREATURE, NOT THE CREATOR

But, here is the tragedy of human existence. Fr. Schmemann says that humans gave up their calling as priests of the world to become slaves of the world (Schmemann 1973, Chapter 3). Thus, in today's reading, St. Paul says that humans "worshiped and served the creature rather than the creator" (Romans  1:25).

These words do not merely apply to those who make idols out of wood or stone. It applies to all who give their highest honor, esteem, and reverence to the things of this world. Whatever we worship--that is, whatever we hold in highest regard--that is, what preoccupies and controls us. God is the only giver and sustainer of life. And if we worship something else, we are possessed with what is not life but death.

FOR REFLECTION

All the sins have one fundamental source: humans worship and devote themselves to the lie of what is not the Holy and Almighty God, the Creator. But thanks be to God that He has restored our human nature to its true calling. In Him, we become part of the "royal priesthood" that "proclaims the praises of Him who called you out of darkness into His marvelous light" (1 Peter 2:9). May we realize our call to worship the Holy Trinity in "spirit and truth" today.

WORKS CITED

Schmemann, Alexander. 1973. For the Life of the World Kindle ed. Crestwood, NY: St. Vladimir's Seminary Press

Dead or Alive? (Saturday, July 20)

The Word of the Day is "reckon.” In our scripture study of Romans 6:11-17, St. Paul advises, “Reckon yourselves dead to sin but alive to God in Christ Jesus our Lord (OSB vs. 11). What is our relationship to sin? In our daily walk with Christ, sin is likely to follow us. We may try to flee it. But it seems that the faster we run from it, the more it catches up with us (Romans 6:11-17). If we cannot escape sin, what can we do?  Today, we consider what being “dead to sin” and “alive to God” means for our struggle against temptation. We will find that the key is how we “reckon” ourselves.  WE SHOULD NOT LET SIN REIGN  In today’s reading of Romans 6:11-17, St. Paul writes, “Do not let sin reign in your mortal body” (OSB vs. 12). Paul’s warning is clear. When we allow disobedience to God to reign in our lives, it controls us. We are captive to its “lusts.” In Greek, the term “lust” refers to passionate desires, impulses, and longings (Strong’s #1939). And the word “reign” in Greek means to exert influence over or to govern (Strong’s #936). Accordingly, Paul says that we should not “let” the dictates of passion rule over us. Like a king, the lusts of sin order us to do this or that. But Paul teaches that we can choose not to obey. We do not have to listen or attend to these passions (Strong’s 5219).  How to deal with SIN  These thoughts suggest a way of dealing with the sin that “so easily ensnares us” (OSB Hebrews 12:1). How? The writer to the Hebrews urges us to “lay aside” the passions (OSB Hebrews 12:1). The word in Greek means to cast off or put away (Strong’s #659). Thus, the apostle teaches us not to pay homage to the lusts and longings of the flesh. Instead, we should put behind us everything that drags us into sin. The apostle promises that when we let go of what tempts us to sin, then we will be able to run the race set before us with endurance (OSB 12:1).  turning OUR ATTENTION FROM SIN TO GOD  Again, how do we do this? We may have the idea that our hearts contain a mixture of sin and godliness. If this is true, then no matter how hard we try to put down the evil in us, it is always coming to the surface and taking over. But Paul contradicts this idea. He teaches that there are two forces that strive to control us: the reign of sin or the domination of righteousness (Romans 6:170-18). Both cannot rule us at the same time. If one controls us, the other has no power over us. So, which will it be? According to today’s reading, the difference between slavery to sin and the freedom of righteousness hangs on the word “reckon.” This term means to account ourselves or to regard ourselves (Strong’s #3049). Accordingly, Paul teaches that we should think of ourselves as “dead to sin” and “alive to God in Christ” (OSB vs.  11).  A NEW WAY OF THINKING  Paul here is recommending a new way of thinking. To be free of the control of sin, we must think of ourselves in a different way. Freedom from sin depends on what we choose to allow our minds to dwell on. If we fix our minds on sin, it will continue to control us. The more we fight against it, the more it will demand our attention, and the stronger its temptation will become. On the other hand, if we fix our minds on the ways of God, these godly thoughts will also dominate us. And the more we concentrate our minds on Christ and His mercy, the more these medications on grace will influence our beliefs, attitudes, and behavior.  ST. PORPHYRIOS: “IGNORE EVIL”  St. Porphyrios wrote, “You won’t become saints by hounding after evil. Ignore evil. Look towards Christ, and He will save you. Instead of standing outside the door shooing the evil one away, treat him with disdain. If evil approaches from one direction, then calmly turn in the other direction. If evil assaults you, turn all your inner strength to good and to Christ. Pray Lord Jesus Christ have mercy on me” (Porphyrios 2005, 135).  FOR REFLECTION  In our human weakness, we cannot conquer sin and temptation. But in cooperation with the Holy Spirit, we can remove ourselves from their direct influence and stay out of their path. When dieting, we cannot always stop ourselves from overeating, but we can quit filling our refrigerator with calorie-laden foods and fattening snacks.  As St. Porphyrios teaches, dealing with sin and temptation is a matter of focusing our minds and channeling our thoughts with the help of the Holy Spirit (Porphyrios 2005, 135). A healthy spirit keeps the Lord and His blessings constantly in heart and mind. And a healthy soul uses the resource of the Mystery of Confession to put itself back on the way of salvation again, a path that does not attend to the power of sin but is attentive to the strength of Christ.  WORKS CITED  Porphyrios, Saint. 2005. Wounded by Love: the Life and the Wisdom of Saint Porphyrios. Crete: Denise Harvey

Suffering Unexplained But Transformed (Fri. July 19)

 The Word of the Day (Friday, July 8)

The Word of the Day is "unsearchable." In today's scripture study of Romans 11:25-36, we ask how we can explain the incalculable sufferings of the world. How can we explain the suffering of the world? From a Christian point of view, how can we understand why a good and Almighty God permits evil to run rampant on the earth? To answer, St. Paul asserts in today's scripture that God's reasons are far above human comprehension. He writes, "How unsearchable are His judgments and His ways past finding out!" (OSB vs. 33). Today, we reflect on what we do not know nor understand about God's purposes. We will find that the God of love gives us consolation and strength to endure instead of reasons for our trials. 

Today, in our reading of Romans 11:25-36, St. Paul concludes his lengthy section on the rejection of most Jews to the Gospel. Now, he sets aside his agony over his fellow Jews with a declaration that the Jewish people will finally come to believe in Jesus Christ for their salvation and, finally, a hymn of praise to God for His transcendent wisdom and inscrutable knowledge. St. Paul writes, "How unsearchable are His judgments and His ways past finding out" (Romans 11:33).  

We Affirm an Ineffable but Loving God

In the Orthodox Divine Liturgy, the priest prays, "…for Thou art God ineffable, inconceivable,  invisible, incomprehensible…" (St-Tikhon's 1984). This declaration of God's transcendence would suggest that an unfathomable God leaves us in the dark. However, the priest goes on to remind us of the revelation of the light of the Holy Trinity and all He has done for us in His invited love.

Note that this recitation gives a double-sided answer to the pain, grief, sickness, despair, loneliness, affliction, persecution, and hardship that humans experience. Likewise, in our reading, Paul can only address the question of suffering by declaring that God's ways are beyond human understanding. Yet, on the other hand, Paul assures us that we do not endure these afflictions without God's presence, support, and comfort so that we might endure whatever difficulties we face.

Unexplainable Suffering: A Path to Transformation

Metropolitan Kallistos Ware wrote, "Suffering, our own and that of others, is an experience through which we have to live, not a theoretical problem that we can explain away. If there is an explanation, it is on a level deeper than words. Suffering cannot be "justified," but it can be used, accepted—and, through this acceptance, transfigured. 'The paradox of suffering and evil,'" says Nicolas Berdyaev, 'is resolved in the experience of compassion and love'" (Ware 1995, 31). 

For Reflection 

We do not know the mind of God concerning Suffering, but we do know His heart. We know it most of all in the Suffering of the Crucified Christ for us. God is wholly unknowable in His essence, but His heart is revealed in the revelation of Jesus Christ, the Son of God. Whatever may come, we have faith in Christ, who has shown us that "God is love" (1 John 4:7). That is our hope, comfort, and peace in the struggles of this age.

Works Cited

St-Tikhon's. 1984. Service Books of the Orthodox Church. Third ed. South Canaan, PA: St. Tikhon's Monastery Press.

Ware, Kallistos. 1995. The Orthodox Way. Crestwood, NY: St. Vladimir's 

Grafted Into the Chosen People (Thurs. July 18)

 The Word of the Day (Thursday, July 18)  

The Word of the Day is "grafted." Today, in our scripture study of  Romans 11:13-24, St. Paul reminds the Gentiles in Rome of the heritage that they have received from the Jews. In contrast to Paul's teaching, our society is obsessed with novelty and innovation and lacks a sense of history. One of the results of disregarding the past is that we forget what we owe to those who have gone before us. Instead, each of our modern generations considers itself superior to the previous one. And most contemporary people would rather break tradition than follow it.

However, in our reading, St. Paul uses the metaphor of grafting to describe the debt the Christians in Rome owe the Jews. Grafting is a horticultural technique where a branch from one tree is inserted into the trunk or branch of another tree, allowing them to grow together and share nutrients. Using this image, Paul writes, 'And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree' (Romans 11:17). This image helps us grasp the importance of honoring the roots of our faith and the debt we owe to the Jews.

A Repeated Metaphor in Scripture 

We find the image of trees or vines that bear good fruit or bad in various places in scripture. The metaphor has numerous applications, but in our reading, Paul observes that the Almighty expected good fruit from His Chosen People but found bad fruit instead. The prophet Isaiah used the same image when he wrote that God "waited for it [His vineyard] to bring forth grapes, but it produced thorn-plants" (Isaiah 5:3). Consequently, He vowed to forsake the vineyard (Isaiah 5:6). Thus, Isaiah set forth the principle that John the Baptist and Jesus repeated,   "Every tree that does not bear good fruit is cut down and thrown into the fire" (OSB Matthew 3:10 [John the Baptist] and Matthew 7:19 [Jesus]).  

In today's scripture, Paul extends the metaphor of trees or vines that do not bear fruit for God. He used the image of grafting to make two comparisons. First, in Paul's view, the Almighty does not intend to destroy the whole tree or vine, but some of its branches are broken off. These represent the Jews who reject the Gospel. Second, other branches are being grafted onto the root and stock of the tree. These are the believing Gentiles.  

God Has Not Cast Off His People 

Paul's first point about God's treatment of Jews and Gentiles is that the Almighty has not "cast off His people" (OSB Romans 11:1). They are like branches that have broken off a tree. Why are they torn from the tree of God's grace? St. John Chrysostom says that they refused to believe. He writes, "Grace, even though it be grace, saves the willing, not those who will not have it, and turn away from it, those who persist in fighting against it…" (NfPf1:16, 438).  

Therefore, the unbelieving Jews have nothing to complain about. But more than that, they can be spliced back on if they are split off. According to Chrysostom's teaching, the only thing necessary is their willingness. They must give up their resistance to the Gospel and accept Jesus as the Messiah. If only they would turn around to believe in Christ, they would be grafted back onto the tree of God's grace again (Romans 12:23).  

The Gentiles Owe Their Faith to the Jews

The second point is that the Gentiles owe their faith to the Jews who first believed in the promise of God. Paul teaches that the root of the olive tree and the remaining branches of the Chosen People are holy (Romans 11:15). That is, they are dedicated to God and are still His own. The Gentiles who are responding to the Gospel are a "wild branch" that God has grafted onto the root and remaining branches of the tree of the Chosen People. The Orthodox Study Bible comments, "The tree which is wild by nature refers to the pagan and godless ways of the Gentiles before their encounter with Christ. The cultivated olive tree refers to the nation of Israel, which had been prepared for Christ through the law, and the remnant of the Jews who believed in Him" (OSB comment on Romans 11:24). 

What is that root that is still faithful to God? Among various opinions, many say that the root is Father Abraham and the patriarchs. Paul said that the "righteousness" of Abraham and his heirs was achieved through their belief in God's Promise. Thus, by grace, the believing Gentiles have been grafted onto the faithful root of Abraham and his stock, his heirs. Now, these outsiders to the People of God share in the fulfillment of the promise once given to Abraham, continuing the continuity from the past to the present.

Therefore, the believing Gentiles have nothing to boast about. All believing non-Jews must recognize that their faith is based on the faith of generations of Jews in God's promise to Abraham. That heritage still nourishes and sustains them as they continue the legacy received from the Jews. However, note that they do not nurture this heritage. Paul reminds them, "You do not support the root, but the root supports you" (Romans 11:18). 

For Reflection

The 12th-century theologian and Bishop of Chartres, John of Salisbury, reflected on our debt to the past with these memorable words: "We are like dwarfs sitting on the shoulders of giants. We see more things, and things that are distant, than they did, not because our sight is superior or because we are taller than they, but because they raise us up and by their great stature add to ours." (John of Salisbury, Metalogion. Quoted in <https://www.phrases.org.uk/meanings/268025.html>).

We Stand On the Shoulders of the Righteous of History  

Our reading reminds us that the believing Gentiles stood on the shoulders of the giants of the People of God:  Abraham, Isaac, Jacob, Joseph, Moses, David, Ruth, Elijah, the prophets, and the teachers of wisdom. Likewise, we stand on the foundation of the apostles, the Mother of God, scripture writers, martyrs, saints, church fathers, patriarchs, confessors, ascetics, and all the "righteous made perfect in faith."  

Do we see more than they as we stand on their shoulders? In one sense, yes, because the collected wisdom of all of them is available to us if we are willing to study it. But in another sense, no, we see the things of the kingdom of God through their eyes. 

Nevertheless, we would not have the blessings of the Gospel, the work of the Holy Spirit, the doctrine and order of the church, the Holy Mysteries (sacraments), and the practices of prayer and devotion, etc., apart from them. They have built the foundation on which we continue to build for the Glory of God.  

So, let us not disdain or forget the memory of those who have gone before us. But let us pray for their blessed rest in the Lord. And let us pray that we believe, live, and serve in such a way that others will thank God for us and the legacy of faith and love we have passed on to them.  

Preaching with Power (Tues. July 16)

The word of the day is “proclamation.” In our scripture study today, we read Romans 10:11-11:2.  There we find a soaring statement about the preaching of the apostles,  Pau states, “Their sound has gone out to all the earth, and their words to the end of the universe” (Romans 10:18).¹

This declaration of the power of preaching applies to the witness of the apostles (OSB footnote on Psalm 19:4), but does it apply to preaching today? Those who have spent their lives in the church have heard so many sermons, both inspired and uninspired, that they may no longer expect to be stirred by any preacher. According to our reading,  if the preaching of the Gospel is weak today, we should be concerned because salvation depends on hearing the proclamation of the Word. We conclude from today’s study that if the church is to win hearts and minds to Christ, its preaching should have the same compelling power as the proclamation of the apostles. Moreover, we find that the responsibility for witness to Christ and the sharing of the Gospel message is not only given to priests and ministers.

 The Gospel Must Be Proclaimed

In our scripture reading, St. Paul teaches that the Gospel is meant to be proclaimed. Indeed, it must be proclaimed. Here is the logic. Salvation comes by calling on the Lord for His mercy. And calling on the Lord depends on faith. Faith in turn requires hearing the message of God’s grace. And hearing the message involves proclamation. This logic means that no one should despise or disparage the calling of preaching. It is essential to the creation and nurture of faith. It plants the seed of the Word in the heart and nurtures it.

Thus, all the apostles that we commemorate today were, above all,  preachers of the Gospel. And the Church recognizes it when it sings, “Their proclamation has gone out into all the earth.” We can translate the thought as “their sound,” “their voice,” or “their proclamation.” It makes no difference. The apostles were Sowers of the Word, the eternal message of the death and resurrection of Jesus Christ. And the voice of their preaching still echoes around the world. There is no more powerful sound than the Gospel they preached, for by the work of the Holy Spirit, the Good News has the power to inspire faith. And faith is necessary for salvation.

But, again, what about ourselves? Does our “proclamation” sound forth into all the earth? In 1989, the Holy Synod [of Bishops] of the Orthodox Church in America published an encyclical on preaching. It declared that God calls on the Church in America to speak with the same “power of the Spirit” in her mission in the “New World”… Christ preached to the converted and the unconverted, repentant, and unrepentant. Likewise, the Church addresses those who have put on Christ and those who have yet to taste and see that the Lord is Good” (OCA 1989).

What Preaching Must Do

The Holy Synod summed up the goal of preaching in this way: “Preaching must feed the flock already in the fold, call to repentance those who stray, and add new sheep to the flock through Holy Baptism.”

 

But who has the responsibility to proclaim the message of salvation? Of course, we think of the sacred responsibility of the priests who are given authority and power in their ordination to “speak the word with boldness.” As Paul instructs the young Timothy, they are to “Preach the Word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:2).

But the Holy Synod’s encyclical says that all the faithful are members of the “Royal Priesthood.” Accordingly, the hierarchs write, “Each has been called to witness to Christ in word and action. Therefore, each member of the Church is a “preacher” and cannot but proclaim the “tidings of gladness and joy” (OCA 1989). 

 

The Holy Synod admonishes those who deny their call to proclaim the message of salvation. “Some feel that it is not their responsibility to speak out to the world, to loved ones and family, to fellow workers and neighbors about the Good News. This kind of attitude has weakened the witness of the Royal Priesthood. But the Lord’s parables about hiding one’s lamp under a bushel and about salt losing its flavor, apply to all of us. Out of pure love for God and in thanksgiving, all baptized in the Lord should not resist the power of the Spirit within, and should bear witness in word and in action” (OCA 1989).

 For Reflection

 

There is one more thing to say. On what basis does the voice of those who proclaim the Good News sound forth? On what ground does the preacher stand? Writing about the worship of the early church, Justin Martyr (100-165 A.D.) reported, “They [those who preside] are to base their message on the “memoirs of the apostles or the writings of the prophets,” that is, on the scriptures. After these readings, they are to orally “instruct” and “exhort the imitation of these good things” (First Apology: Knopf 1, 186).

 

In the same vein, Fr. Jonathan Choler wrote, “Good Orthodox preaching always weaves a tapestry from the language of Scripture. Read the Old Testament prophets, the apostles, and the words of Christ Himself – always alluding to the holy words spoken before. More than that, though, good preaching thinks Scripturally, not just verbally quoting the Scripture, but with the rationale of the Holy Spirit” (Cholcher 2012).

If today’s preaching is to resound through the world as the proclamation of the apostles did, its melody must be the death and resurrection of the Lord Jesus Christ and the call to follow Him. And the sheet music it plays must be the scriptures.

 Notes and Works Cited

¹We hear this hymn on Pentecost, the Feast of SS Peter and Paul, as well as today on the Synaxis of the Twelve Holy Apostles.” 

Cholcher, Jonathan. 2012. "Four Characteristics of Good Orthodox Preaching." Orthodox Network Blog. https://www.orthodoxytoday.org/blog/2012/08/four-characteristics-of-good-orthodox-preaching-2/.

 OCA, The Holy Synod of the. 1989. "Encyclical Letter of the Holy Synod of Bishops of the Orthodox Church in America on Preaching." The Preacher's Institute https://preachersinstitute.com/2013/04/26/encyclical-on-preaching/.

 

 

Beyond Human Comprehension (Monday, July 15)

The word of the day is "irony." Today, we read  Romans 9:18-33, a passage where Paul discusses God's sovereignty and the inclusion of Gentiles in His plan.  In this scripture we hear Paul's rebuttal of all claims to grasp how God fulfills His purposes throughout human history. 

Many preachers today give the impression that they know all about God's designs for human history. By selectively quoting scripture, they offer their own keys to comprehending God's ways. However, Paul suggests in our reading that they are mistaken. He writes that God has His own mind and is free to do the unexpected. 

Today, we reflect on the irony of God's treatment of the Jews and Gentiles. We will find that Paul's question about who is accepting the Gospel applies to all who think they can comprehend God's mind. The apostle writes powerfully, "But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, 'Why have you made me like this?" (NKJV vs. 20).

The Irony of God's Treatment of Jews and Gentiles

According to the Merriam-Webster dictionary, one definition of irony is "the incongruity between the actual result of a sequence of events and the normal or expected result" (https://www.merriam-webster.com/dictionary/irony)

 If we view our reading from this point of view, we see that the Gentiles who did not know or neither knew nor sought righteousness attained it. On the other hand, the Jews who knew the "law of righteousness" did not achieve it (vs. 30-31).  

From a human viewpoint, we would think that the Chosen People, the Jews, would be the beneficiaries of the coming of the Messiah. And when the Messiah came, we would think that the Jews would be the first to accept Him. Yet the irony is that the Gentiles who knew nothing of the promised Messiah were the ones who received Him.  

Human logic would reason that since God gave the law to His chosen people, they would earn righteousness by keeping it. However, Paul emphasizes that God is sovereign. The Almighty wills that righteousness should be given by faith, not the law. By that standard, Gentiles, instead of Jews, attain the righteousness of God. 

God Does Not Have to Meet  Human Expectations 

By human standards, the Jews' response to the Gospel demonstrates the irony of the Almighty's dealing with Israel. We would expect that God would be faithful to His beloved people. Instead, Paul teaches that God endured the disobedience of His people until the Messiah came. Then, to some who did not receive Jesus as the Christ, He willed "to show His wrath and make His power known" (OSB Romans 9:22). But to others who did receive the Lord, both Jews and Gentiles, he chose to show His mercy (OSB 9:23).

Today, our scripture teaches that God does not have to answer to human reason and is not obligated to conform to human logic. Paul quotes the Almighty's words to Moses, "I will have mercy on whomever I have mercy, and I will have compassion on whomever I will have compassion" (OSB Romans 9:15). Mercy does not belong to humankind. It is God's to withhold or to give (Romans 9:16). 

For Reflection

Recall that Paul said in Corinthians, "For the wisdom of this world is foolishness with God" (OSB 1 Corinthians 3:19). This is the lesson of the climax of the Book of Job when God Almighty answers Job's complaint: "Now prepare yourself like a man; I will question you, and you shall answer Me. Where were you when I laid the foundations of the earth? Tell Me if you have understanding…" (OSB Job 38:4). And it is the lesson of God's dealing with Jews.

Our human understanding is no match for God's wisdom. If that is troubling for us, it may be because we rely on our paltry comprehension. If we are, we might remind ourselves of Paul's words: "He catches the wise in their own craftiness" (1 Corinthians 3:19; Job 5:13).  

Yet, from another perspective, knowing that God has His own reasons is comforting. We are not in charge of history and the creation. Though we cannot fully understand God's plan, we can be confident thatHe has the world and our destiny in His hands . 

The Wrath of God Reconsidered (Sun. July 14)

The Word of the Day is "wrath."  In our daily scripture study, we hear, "Much more having then having now been justified by His blood, we shall be saved from wrath through Him" (OSB Romans 5:9). We have already found that the concept of salvation appears here in the future tense. (See the post, "Saved Already, Not Yet."). Now, we will go on to discuss the wrath from which we will be saved (Romans 5:9)  

In his teaching that "we will be saved from God's wrath," Paul speaks of the judgment of wrath that is both future and present. The testimony of scripture is that the judgment will come on the last day, the end of the world. The book of Revelation foretells: "For the great day of His wrath has come and who is able to stand?" (OSB Revelation 6:17). Moreover, Paul warns about "treasuring up for yourself wrath in the day of wrath and the revelation of the judgment of God" (OSB Romans 2:5). However, instead of being relegated to the final judgment, Paul says that God's wrath is already manifest in His condemnation of "ungodliness and unrighteousness" (Romans 1:18.). 

A Consistent Theme of Scripture 

A clear, constant, and consistent theme of scripture is that wrath awaits the disobedient, unrighteous, and unfaithful of all nations and times. Recognizing this warning, we pray repeatedly in the Orthodox Divine Liturgy for "a Christian end to our life: painless, blameless, and peaceful; and a good defense before the awesome judgment seat of Christ" (Divine Liturgy of St. John Chrysostom, St. Tikhon's Monastery. 2013),

With so much at stake, it is crucial for us to grasp the term 'wrath' better. The word originates from 'swelling' (Discovery Bible, 2021). This 'rising up' is not an impulse but a constant, fermenting displeasure with sin and unrighteousness. Wrath is the divine opposition to sin, which makes sinners enemies of the righteous God. In summary, according to Strong's Concordance, the Greek term refers to 'anger, indignation, vengeance, wrath.' It is associated with the 'day of judgment' (e.g., Matthew 11:24) and the 'day of the Lord' (e.g., 2 Peter 3:10). 

Wrath Defined

According to Strong's Concordance, the Greek ogre comes from the verb origami, which has the original sense of desire and suggests passionate but justifiable aversion and indignation (Strong's #3709, 180). St. Paul powerfully expresses this agitated feeling when he writes, "But to those who are self-seeking and do not obey the truth, but obey unrighteousness, indignation, and wrath, tribulation, and anguish on every soul who does evil of the Jew first and of the Greek  (OSB Romans 2:8-9). 

The Question of the Vengefulness of God 

This interpretation of wrath may seem familiar to us, yet to many, it raises the question of God's character. The concept troubles these inquirers, for they are told that God is merciful, longsuffering, and loving. So, they ask, why is the God of scripture vengeful even if He has a right to be displeased with sinfulness? 

Some commentators attempt to put God's wrath and mercy into the balance and say that His lovingkindness outweighs His vengeance, and this is revealed in the cross of Christ, who took on the righteous punishment for sin upon Himself. Still, even after the sacrifice of Christ for the sins of the world, the wrath of God remains a threat to the disbelievers and disobedient. Paul writes, "Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Because of these things, the wrath of God is coming upon the sons of disobedience" (OSB Colossians 3-4). And in Revelation, God commands seven angels "to pour out the bowls of the wrath of God upon the earth (OSB Revelation 16:1). A note in The Orthodox Study Bible explains that the plagues were calls to repentance. But the seven bowls begin the final and total judgment (OSB Note 16:1," p. 1736).

Chrysostom's Answer to the Question of God's Wrath

St. John Chrysostom gives a partial answer to this question that perplexes some. He teaches that we cannot think of God in terms of human emotions and passions. Thus, the Divine Liturgy proclaims God is ineffable, inconceivable, invisible…" (Divine Liturgy of St. John Chrysostom). 

God has no "character flaw" that expresses what we anger in human terms. And in His nature, there is no conflict between what we think of as mercy and vengeance in our experience. Therefore, to ascribe flashes of anger and broodings of revenge to the incomprehensible God is "anthropomorphism,  the attributing human emotions, qualities, or intentions to God.

Chrysostom states, "If the wrath of God were a passion, [as we know "passion"]  one might well despair as being unable to quench the flame which he had kindled by so many evil doings"  (John Chrysostom, "Two Letter to Theodore After His Fall." Letter 1. New Advent https://www.newadvent.org/fathers/1903.htm.

However, Chrysostom states, "Divine nature is passionless [as we know and struggle against passions]."  So then, Chrysostom suggests that we have the wrong idea. He teaches, "Even if He punishes, even if He takes vengeance, he does this not with wrath, but with tender care, and much lovingkindness; wherefore it behooves us to be of much good courage, and to trust in the power of repentance" (Chrysostom). 

Even if we sin against Him, Chrysostom says, "God does not react for His sake but for ours." (Chrysostom). The Divine Liturgy proclaims that God is ineffable, inconceivable, invisible, and incomprehensible…." This striking view of God means that the divine nature is impassible and unharmed by the disbelief and disobedience of His creation. So then, in everything, including His wrath, God acts "for our advantage." The psalmist writes, "But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness (OSB Psalm 86:15). And Paul writes, "Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance:  OSB (Romans 2:14). Thus, God, whose nature is unknowable, does everything, including expressing His wrath, to recall His creation to Himself. 

Understanding By Analogy

Chrysostom ends with an analogy to his response to those questioning God's wrath (Chrysostom). He says, suppose someone abandons a circle of light and enters the dark. The light remains as bright as ever, but the person is in darkness. Even so, if we place ourselves outside the light of Christ, it does not harm God but harms ourselves. 

So then, what about the many passages where God shows emotions of both anger and lovingkindness? These scriptures reveal the nature and will of God by analogy in human terms that we can understand. These comparisons of our human experience express the depths of God's loving concern for His creation. 

For Reflection  

Our discussion suggests that the theme of the wrath of God in the scriptures should lead us to repentance and faith in Christ. A physician warns, advises, and prescribes so we might come to health. Likewise, God is the Immortal Physician who desires only our reconciliation and restoration to a loving relationship with Him. Instead of criticizing  God, whose nature, will, and ways are far beyond human reason, we should spend the time given to us on earth to return to the arms of the loving God of mercy.