The Sacredness of the Body (Tuesday, August 6)

 The Word of the Day is “sacrifice.”  In today’s daily scripture study of 1 Corinthians 6:20-7:12, we reflect on Paul’s words, “glorify God in your body and your spirit which are God’s” (OSB 1 Cor. 6:20. As we desire to grow in the spiritual life, we might be tempted to disregard and even denigrate the body.  We might treat it as the seat of the passions and the source of the corruption of our soul.  However, Paul says that we should honor our bodies for they are God’s own, just as our spirits are “God’s. ) Today, we will seek insight into Paul’s teaching Romans 12 1-3 about offering our bodies as “living sacrifices” to God (Romans 12:1-3).

Today’s reading begins with a short and fitting summary of Paul’s teaching about the moral issues of celibacy, marriage, and foods offered to idols.  All these deal with the conduct of the physical body and the physical self as contrasted with the spirit (Strong’s #4983, 245). 

Elsewhere, Paul teaches that the physical body itself is neither moral nor immoral. The body is God’s creation meant to be the “temple of the Holy Spirit,” the “dwelling place of God” (Strong’s, #3485, 170). Accordingly, God has  created the body to be “sanctified” (1 Thessalonians 5:23 and holy (1 Cor. 3:17).

Sacrifice Transformed 

St. Paul writes, "Present your bodies a living sacrifice” (Romans 12:1).  In the basic sense, a sacrifice is an offering of an animal to a deity by slaying it and burning it on an altar (Strong’s #2380, 118).  But the crucifixion and death of the Son of God was the once-for-all sacrifice (Hebrews 10:10).  On the cross, he gave “Himself for us, an offering and a sacrifice to  God for a sweet-smelling aroma” (Ephesians 5:2).  The Lord Jesus Christ has fulfilled the Law of blood sacrifices.  No more is necessary.  Instead of them, St. Paul says we are to “present” our bodies to the Lord as a “living sacrifice.”

The Greek term for “present” is derived from the thought of setting something beside another thing (Strong’s #3936, 193).  Our bodies, therefore, are to be an offering lifted up to God like the Holy Gifts of Communion are lifted up in the Divine Liturgy.  As the priest lifts the sacred elements to God, he says, “Thine own of Thine own, we offer unto Thee on behalf of all and for all” (St-Tikhon's 1984, 67). Likewise, Paul writes that our bodies are “God’s” (1 Cor. 6:20), and  when we present our bodies as a “living sacrifice,” we are giving back to Him what is His, for He made it and consecrated it.

Our Bodies are God's Own 

There is nothing more precious to us than our bodies together with our spirits, that is, ourselves (Romans 6:13).  And so, it is the most suitable gift to God, the Giver of Life, and every blessing.  In this vein, St. Mark the Ascetic wrote, “What repayment for all these blessings can you possibly make to Him who has called your soul to eternal life?  It is only right, then, that you should live no longer for yourself, but for Christ, who died for your sake and rose again” (St.-Mark-the-Ascetic 1981, Vol. 1. Kindle Loc. 3662).

For Reflection:  How to Offer Our Bodies as Living Sacrifices 

How, then, should we dedicate our bodies to God?  St. John Chrysostom gives us a practical answer.  He writes, “When our eyes look at nothing indecent… when our tongues speak nothing dirty… when our hands do nothing wicked... then they are suitable for offerings to God.  They become instruments of proper sacrifices to God because they are pure and clean.  And then, when we use these faculties to do good works--when our eyes see our neighbor in need, when our mouths bless even our enemies, and when our hands do works of charity and mercy, then we offer living sacrifices to God. (NfPf1:11, 406 paraphrased).

Works Cited

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

St.-Mark-the-Ascetic. 1981. " Letter to Nicolas the Solitary." In The Complete Philokalia. New York: Farber and Farber. 

Not Adapting to the Dark But Living in the Light (Monday, August 5)

The Word for the Day is "outside." St. Paul writes in our daily scripture study, "I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean sexually immoral people of this world, or with the covetous, or extortioners, or idolaters since then you would need to go out of this world" (OSB vs. 9-10).

Today's society presents us with a choice:  either prejudice or tolerance. If we in the church do not want to be prejudiced, is our only option to accept anything or anyone as part of our fellowship? In our reading of 1 Corinthians 5:9-6:11, Paul teaches that a line must be drawn between what is "inside" and what is "outside the church." Today, we will review the situations that reveal the need to discern what should be accepted "inside" of the Body of Christ and what should remain "outside." Furthermore, we will learn how we should relate to "insiders" and "outsiders" according to the principle that we live "in" but are not "of" the world.

Paul Must Clarify His Previous Instructions

In our reading of 1 Cor. 5:9-6:11, we learn more about St. Paul's anguish over his church at Corinth. His first concern is the presence of "sexually immoral" people in the congregation. In previous verses, he has already described the conduct he finds abhorrent (1 Cor. 5:1-5). They are partaking of the holy gifts of Communion, and so uniting themselves with a person who is openly engaging in gross immorality. In a previous letter, Paul said that they must not "associate with sexually immoral people" (OSB 1 Corinthians 5:9). Likewise, he has directed that his flock should not keep company with "anyone named a brother who is sexually immoral, covetous, extortioners, and idolaters" (1 Cor. 5:11).

However, St. Paul must clarify his counsel in this letter (titled "1 Corinthians."). The apostle clarifies that he did not mean the faithful should avoid contact with anyone outside the congregation. That would have been impossible in the "loose" culture of the time. But he said that he had referred to the tolerance of sexual immorality inside the congregation.

Paul's Dismay: Members Are Taking Each Other to Court

Paul's second concern is that members of the congregation are judging one another. Not only that, but they are taking each other to the civil court over their differences and alleging that their fellow members are cheating and committing other wrongs. But the magistrate in this court is a pagan. Paul cannot believe it. The members of the Body of Christ are letting a worshipper of idols judge them. The apostle says it would be better to let oneself be wronged than for a believer to take a fellow church member to court outside the circle of faith. The Orthodox Study Bible comments, "Love of litigation is a love of greed, hatred, and retaliation." The footnote adds that Christians are called out of this world of selfish desires to be generous, merciful, and forgiving (OSB on 1 Cor. 6:7). This call for forgiveness and forbearance within the church is not just a suggestion but a crucial aspect of our faith that we should uphold.

In summary, Paul teaches that the church should treat the transgressor who is engaging in open sexual and unrepentant immorality as someone who is "outside" the congregation. But he says that their lawsuits against one another should be handled "inside" the congregation. Therefore, we see that Paul draws a clear line between those inside and those outside the fellowship of faith and the communion of the faithful.

For Reflection

How can the faithful relate to others outside the church and still honor the distinction between those inside and outside it? In Galatians, St. Paul teaches, "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Galatians 6:10). Our relationships with those outside the fellowship of faith are essential for our mission of bringing others into the church as new believers. But that does not mean we accept the thinking, attitudes, and behavior of the world around us. It is crucial that we maintain the distinction between the church and the world and not let the ways of the world influence our faith and fellowship.

In But Not Of the World

The Lord said that those who were His own, who are in the world, are "not of the world" (OSB John 15:19; 17:14). Thus, we exist in the world. But we do not share the world's beliefs, values, attitudes, and ways of life. Paul teaches that we should not bring the leaven of the ways of the world into our fellowship in Christ lest it corrupt the whole loaf of our fellowship. Yet we should relate to those who are "of the world" for their salvation. We should so relate to them that they come to know Christ through us. The difference between our life in Christ and the life of this world is the difference between living in the light and living in darkness. Let us live so that those in the dark may see the light of faith and love in us.

Not Only Actions But Attitudes (Sunday, August 4)

The Word of the Day is “with.” In today’s daily scripture study of Romans 12:6-14, St. Paul lists the “grace-gifts” of the Holy Spirit that are distributed among the members of the church. He states, “Having then gifts differing according to the grace that is given us, let us use them” (Romans 12:6). In today’s reading, the apostle not only urges the faithful to put the Holy Spirit’s gifts to work for ministry. But he is concerned that they do it with attitudes that are worthy of our actions. Today, we will review the qualities that should accompany our service to the Lord and His people.

Not to Give Only but to Give with Generosity

As long as the job is done, does it matter how we do it? Does our attitude make a difference? If we give a meal to someone who is hungry but do it with disdain, doesn’t the person still get fed? And if we give an offering grudgingly, can’t the church still use the money for good?

In our reading of Romans 12:6-14 today, St. Paul lists the “grace-gifts” of the Holy Spirit for ministry in the Body of Christ. But when we read this passage carefully, we find that something must be added to our actions of serving others with these “gifts.” St. John Chrysostom repeatedly qualifies the “gift” with the attitude that should accompany the exercise of it. Chrysostom writes: “See how in every instance he aims after higher degrees; for he does not say “give” only, but “with largess…” (NfPf1: 11, 503)..    

The key to this insight is how often the apostle uses the word “with” as he lists the “grace gifts” of the Spirit.  For example, he says that we are to give with liberality, lead with diligence, show mercy with cheerfulness, and love without hypocrisy. You see, St. Paul not only wants us to do what he advises. The manner of doing is just as important as what is done.

This principle as applies to the virtues that are proper to believers, In each case, Paul speaks of the how the moral characteristic should be practiced. For instance, he speaks of diligence that is not lazy; spirit that is fervent, hope that rejoices, endurance of tribulation that is patient, and praying that is steadfast.

With What Attitudes Do We Use Our Gifts

In summary, if we sort out the words that describe the actions of believers in this passage, we have giving, leading, showing mercy, and loving. Likewise, the attitudes that should go along with our actions are liberality, diligence, cheerfulness, and genuineness. Then, too, if we sort out the virtues that St. Paul cites, we find diligence, spirit, hope, endurance, and prayerfulness. And if we identify the qualities of these traits of character, we have industriousness, fervor, joyfulness, patience, and steadfastness.

For Reflection

In conclusion, we should keep in mind that results are not the only thing that matters when we minister to others. The spirit in which we carry out our service also counts. Chrysostom says that when we add the appropriate attitude to what we do, we “draw the Spirit” to ourselves (NfPf1:11, 503), and the Spirit will abide in us and make our labors in the Lord easy. Moreover, we will “glow with the Spirit” (NfPf1:11, 503) as we serve. Many non-believers love, give to the needy, and serve others. It is the unique attitude of the Spirit that distinguishes those who follow the way of Christ from others. 

 

Love Unlimited (Saturday, August 3)

The Word for the Day is “sorrow.” In our daily scripture study of Romans 9:1-5, Paul expresses the extent of his love for his fellow Jews. He writes, “I have great sorrow and continual grief in my heart. For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh” (OSB vs. 2-3). Today we probe into Paul’s depth of love for others and are inspired to seek to love to the limit of giving ourselves for others.

How far can love go? What are its limits? St. Porphyrios wrote, “He who loves little, gives little. He who loves more gives more, and he who loves beyond measure what has he to give? He gives himself” (Porphyrios 2005, 96).

Paul’s Grief

In today’s passage, Paul reveals the grief over the rejection of most Jews to the Gospel. He says that “great sorrow” fills his heart. That phrase expresses severe emotional distress, the  heaviness of heart that is emotionally devastating (Strong’s #3077, 153). We may be surprised that in our reading, the Apostle pours out of his agonizing grief over the rejection of the Jews to the Gospel. After all, Paul had taken upon himself the role of the champion of the Gentiles. He had argued forcefully that the Jewish Law need not and should not be applied to the Gentiles. He even had written that the believing Gentiles had now been grafted onto the tree of God’s Promises while most of the Jews of his day had been cut off from it.  

So why has sorrow for his felllow Jews filled his heart? In this short passage, we find several reasons. St. Paul is a Jew himself, and the Israelites are his fellow “countrymen” (OSB vs. 2). It must have caused the apostle deep sadness when time and again he would proclaim Jesus as the Promised Messiah in a synagogue only to face rejection and even violent opposition. Then too, the Jews are those whom God “adopted” as His people. Through them, God gave the covenant and the Law, as well as the true worship of God, and His promises (OSB vs. 4). And finally, through them, the Father sent His Son, the Lord Jesus Christ, into the world (OSB vs. 5).

The Extent of Paul’s Love

Recalling all of this, we can begin to grasp why Paul says that he would wish to be even accursed for the sake of the Jews if only they would turn to Christ. In Romans 8, he wrote the glorious hymn that “Nothing will separate us from the love of God in Christ Jesus our Lord” (Romans 8:39). But now in our reading, he declares that he would be willing to be cut off and separated from Christ if the Jews would believe and be restored to their inheritance.

For Reflection

The kind of love that St. Paul expresses is remarkable. He would even suffer God’s curse and exchange his inheritance of the kingdom for the sake of his kinsmen. But let’s recall that the Lord Jesus did become accursed for our salvation. The apostle says in Galatians, “Christ has redeemed us from the curse of the law, having become a curse for us, for it is written, ‘Cursed is everyone who hangs on a tree'” (Galatians 3:13).

Walking in Love

May we not only admire this self-giving love. May it be our goal and purpose of our lives. St Porphyrios wrote, “One thing is our aim… love towards Christ and towards one’s neighbor, towards everyone, including one’s enemies. The Christian feels for everyone, he wants all to be saved, all to taste the Kingdom of God” (Porphyrios 2005, 97). But love is more than a wish, an attitude of kindness, and a feeling of concern. Love is the active giving of oneself. Thus, Paul writes, “And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma (OSB Ephesians 5:2).

Are we capable of such sacrificial love? Must we be a saint like Paul to possess such and to endure rejection, persecution, and even death for it? The Lord said, “A new commandment I give to you, that you love one another as I have loved you, that you also love one another” (OSB John 14:34). And the apostle says in 1 John “Beloved, if God so loved us, we ought to love one another (OSB 1 John 4:9-10). These texts teach us that love is a command, and an obligation (Strong’s #3784, 184).  But it is also the result of the love God freely gives us. Thus the apostle writes, “We loved because He first loved us” (NIV 1 John 4:19).[1] We might say we love “inasmuch” as He has loved us.

The Love of Christ Melts Our Hearts

We can love as Christ loves when we know, accept, and share the love of God. It is like a candle. Candlewax is solid and hard until it is ignited with a flame. But then it becomes soft, then liquid, and the wax flows and gives itself to the burning of the flame. So also, the love of Christ melts our hearts so that they burn with love--burn not only for Him but for everyone and everything without distinction. And in that burning, we shine the light of God in a dark and despairing world.  

Notes

[1] The word “Him” in the New King James Version is an interpolation and should be omitted. The apostle is speaking of love in the most universal, general, and unlimited sense.

Works Cited

St. Porphyrios. Wounded by Love. Denise Harvey; Fourth Printing edition (January 1, 2005)

How To Overcome Pride With Humility (Friday, July 2)

The Word of the Day is "received." Today, in our daily scripture study of 1 Corinthians 4:5-8, we reflect on how we can overcome pride that divides us with humility that unites us.

              It takes the spiritual gift of discernment to recognize the difference between what comes from our own ego and what comes from the Spirit of Christ. What comes from our ego bolsters our pride. But what comes from Christ engenders our humility. Pride divides us from others. But in humility, we can be united with others in love and mutual caring for one another.

In our reading, St. Paul sternly rebukes the boasting of the Corinthians. Their judgments of each other are not merely causing disagreements among them but driving a wedge between them. And they are wielding their supposed superior wisdom and knowledge against one another. But St. Paul pulls out their pride by the roots. He asks, who has planted the divisions among you? "Who is making you differ from one another?" (1 Cor. 4:7). And then he digs up the root of their divisions. "What do you have that you did not receive?" (1 Cor. 4:7).

WHAT WE HAVE IS CAUSE FOR HUMILITY

At the beginning of his letter, the apostle said,  "…you were enriched in everything by Him in all utterance and all knowledge" (1 Cor. 1:5). And in chapter 3 he added, "… all things are yours, whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come – all are yours" (1 Cor. 3:22). And he went on, "And you are Christ's and Christ is God's" (1 Cor. 3:24). Reflect on the abundance of blessings that God has bestowed upon you, and let gratitude fill your hearts.

GOD HAS ALREADY SUPPLIED THEM WITH EVERY BLESSING

Paul has pointed out that the Corinthians are called to be Christ's own and that He has already supplied His own with every blessing. But the problem is that the Corinthians claim even more than God gives. They are bragging that they have acquired even loftier wisdom and knowledge, even more incredible blessings, even more immense riches, and even higher kingship (1 Cor. 4:8).

But they have not received these supposed better things from Christ. Their own ego has deceived them into thinking they are on a higher spiritual level than others. But this claim has caused bitter conflicts in the Corinthian congregation. When one pretends to be better than others, they will respond with their own claims of superiority. So begins a vicious cycle of allegation and recrimination driven by pride. Each side will define itself by its contrast with the others in knowledge, spiritual gifts, and status before God. And each side will choose a champion of its arrogance. As Paul puts it, "You are puffed up on behalf of one against the other" (OSB vs. 6).

HUMILITY IS THE ONLY WEAPON AGAINST PRIDE

Against such pride, there is only one recourse: humility. Humility will not think of itself as different from others. Humility will not go beyond what is written in the scriptures. Humility will not think it is already "full," that is, "satisfied" (Strong's #2880). It will not think of itself as spiritually rich. Humbleness will not believe it already reigns with Christ in the kingdom of God (OSB vs. 8).

In summary, humility will realize that whatever wisdom, knowledge, spiritual gifts, and blessings it possesses, it has received.

FOR REFLECTION

The Lord said, "You will know them by their fruits (NKJV Matthew 7:1). One test of spiritual attainment is peace. Those who are truly advanced in the Spirit have peace of mind and share the peace of God. St. Anatoly of Optina said, "Wherever God is — there is peace. And the opposite is self-evident: where there is envy, enmity, impatience, self-love — there is the devil. Wherever the devil is — there, everything is ruinous, proud, and hostile."[i] We see the prime example of these fruits of the devil in the prideful and divisive behavior of the Corinthians.

ATTAINING PEACE IN THE WAY OF ST. ANATOLY

How do we attain peace? We put aside all that St. Anatoly lists as signs of pride, hostility, and destructiveness. And we acquire the virtue of contentment. Such peace of mind comes when we open our hands to receive whatever God wills to give us and when we open our hearts to receive nothing but Him.

This serene attitude is in contrast to the ceaseless quest to have and hold by our own efforts. It is the opposite of the claim that we have achieved what we have through our own works or worthiness.

To gain contentment, we might reflect on the truth that the Lord has given us whatever wisdom, knowledge, and blessings we have. Moreover, He has promised to supply whatever we need for eternal life and salvation. In this peace of mind and heart we can cultivate the virtues of humility and gratitude and root out pride from our hearts. So, let us reflect on the abundance of blessings that the Lord continues to give us and, in humility, share this riches of grace with others.  

[i] St. Anatoly of Optina, quoted from Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina.