Maturity Is Reaching the Fullness of Christ (Fri. June 14)

 Maturity Is Reaching the Fullness of Christ (Fri. June 14)

The word of the day is "fullness." Most of us would admit that our relationship with the Lord is still growing toward completion, lacking nothing. In our reading of Acts 19:1-18, we find an example of faith that needs to be more complete in its basic understanding. In Ephesus, Paul encounters a group of disciples whose belief is incomplete. He asks, "Did you receive the Holy Spirit when you believed" (vs. 2)? They reply, "We have not so much as heard whether there is a Holy Spirit" (OSB vs. 2). Today, from the example of these followers and Paul's teaching, we learn that our goal should be the maturity of the "fullness" of the Body of Christ of which we are members.

John the Baptist's Teaching Lacked Fullness

In the preceding chapter, we met Apollos, who taught the way of the Lord correctly, except that he "knew only the baptism of John" (OSB Acts 18:25). Two laypersons had to take him aside to complete the preacher's understanding of the faith. Now, we hear of twelve men whose faith was likewise incomplete because they lacked the knowledge of the Holy Spirit.

Lest we charge that Paul is too critical of these believers, think about what our faith would be like without knowing the Holy Spirit. We would only understand some of what the Holy Spirit does in our spiritual lives. For example, we would need to be made aware of the roles of the Holy Spirit who dwells within us. We would not need to understand that the Spirit reminds us of the teaching of the Lord, testifies to the truth of the Gospel, and sanctifies, empowers, inspires, and gives us spiritual gifts for ministry and service.

Of course, there were many parallels between John the Baptist's preaching of repentance and the Lord's message, "Repent for the Kingdom of God is at hand" (OSB Mark 1:14-15). But John's message only prepared for the coming of the Lord. And His baptism only signified the turning away from sin. Therefore, John's teachings needed to be completed. They lacked "fullness. Likewise,  Paul had to correct the twelve men who were followers of John. Then, he had to baptize them in the Lord's name and lay hands on them for the gift of the Holy Spirit.

The Goal of the Fullness of Christ

Thus, we learn from this example that we should not be satisfied with incomplete teaching. Instead of hanging on to insufficient instruction, we should strive for the fullness of the faith of the Church. This is what Paul teaches in Ephesians. Paul proclaims that the gifts of the Spirit are given "for the edifying of the body of Christ" (OSB Ephesians 4:12). And then he writes that the Spirit gives the edification of the church "till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the fullness of Christ" (OSB Ephesians 4:13).

The Body of Christ Should Become the "Perfect Man"

Note that the gifts of the Spirit build up the Body of Christ. Paul says we should become "a perfect man, stressing the unity of the Church."  What is the "perfect man"? The apostle does not mean that we should become "perfect individuals."  But he is speaking of what the whole Body of Christ, the Church, should become.

The word "perfect" means to be brought to completion, to reach its proper end (Strong's #5046, 248). That fulfillment is measured by the stature, that is, the maturity (Strong's #2244, 111) of the "fullness of Christ" (OSB Ephesians 4:13). The all-important word "fullness" in Greek means to be "filled up" or to reach completion so that no more can be added (Strong #4138, 204). Thus, the apostle writes, "For in Him dwells all the fullness of the Godhead bodily" (OSB Colossians 2:9). The Son of God is everything that God is.

Yet this fullness of Christ is given to us in the Church. Thus, the apostle says, "You are complete in Him who is the head of all principality and power" (OSB Colossians 2:9). If we are in union with Christ, He shares His fullness with us. We are "conformed to the image of His [God's] Son," becoming like Him in all things (Romans 8:29).

For Reflection

But how do we reach the state of "union with Christ"? We cannot realize our union with Christ if we are not in union with the Church, His Body. The physical body's limbs, muscles, and organs have no life except as part of the body. So, the members of the Body of Christ do not have the New Life of Christ except as part of His Body. On the other hand, when we are one in Christ, we share in the fullness of Christ.

The fullness of Christ is not an individual pursuit but a collective goal for the Church. When we, as members of the Body of Christ, achieve perfect unity in Him, we lack nothing—nothing of faith, love, and hope, nothing in the inspiration, power, and gifts of the Spirit, nothing in doctrine and leadership, nothing in worship, praise, and thanksgiving. Together, we become the 'perfect man,' reaching complete maturity in Christ, the fullness of the Body of Christ.

The Promise of a Better Hope (June 13)

Blessed Feast of the Ascension of the Lord 

The word of the day is 'better.' Sometimes, our Heavenly Father does not fulfill our petitions in the way we expect, but He provides us with a 'better hope.' This 'better hope' is not about material gains or worldly success but about spiritual fulfillment and alignment with God's plan for us. For instance, on this day of the glorious Ascension of Our Lord, we hear the last conversation that the Risen Christ had with his apostles. We find in our reading of Acts 1:1-12  that the final words of the disciples were, 'Lord, will You at this time restore the kingdom to Israel?' (OSB vs. 6). But the Lord declines to answer. Instead, He gives them a 'better hope,' the baptism of the Holy Spirit that will provide them with the power to fulfill the mission He has in store for them (OSB vs. 5 and 8).

Today, we are reminded to trust the Lord, even when His plans may not align with our own. He always has something better in store for our souls than anything we could conceive or request in prayer.

The Last Question Before the Ascension

For us who know the rest of the story, the question that the disciples asked the Lord at His Ascension is puzzling but understandable. After all of the Lord's teaching, the disciples still clung to the hope of the restoration of the fortunes of the nation of Israel. The Lord had spoken of the Kingdom during His earthly ministry. Yet, even now, after 40  days of the Risen Lord's appearances, the disciples still need to fully understand His promise.   

The Prophecies About the Restoration of the Kingdom to Israel

The prophecies of the return of Israel to the golden age of David and Solomon resounded so loudly in the disciples' ears that they could not hear the Lord's teachings--even after His resurrection. Jeremiah had said that the whole world would recognize the Holy City of Jerusalem as the center of the rule of God. He wrote, "At that time Jerusalem shall be called The Throne of the Lord, and all the nations shall be gathered to it, to the name of the Lord, to Jerusalem" (NKJB Jeremiah 3:17). Isaiah had added that the temple mount would be exalted above all the mountains. Many would come to the temple to learn the ways of the Lord, "for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem" (NKJV Isaiah 2:2-4).

Moreover, the prophets taught that when the world comes to worship the one God, the God of Israel, the tribulations of the People of God would be vindicated. Isaiah said, "Also the sons of those who afflicted you shall come bowing to you, and all those who despised you shall fall prostrate at the soles of your feet" (NKJV Isaiah 60:14).

In other words, the disciples hoped that the nation of Israel would be delivered from its lowly state and be exalted above all the nations. The temple would be the center of the world, and many would come to it to learn "the ways of God."  Since "out of Zion shall come forth the Law" (Isaiah 2:3), many Jews must have thought that the Law of God would govern the world. Moreover, the Jews hoped that the children of their oppressors would bow in homage before those they once subjugated. Thus, the disciples mistook the  Kingdom of God that Jesus preached for the Davidic rule that crowds proclaimed when Jesus entered Jerusalem: "Blessed is the kingdom of our father David That comes in the name of the Lord! Hosanna in the highest!"  It was the restoration of the sovereignty, glory, and prosperity of the Jewish nation.

What Does Restoration Mean?

With these hopes in mind, the disciples asked about the "restoration" of the kingdom to the People of God. In Greek, the basis of the term is the thought of the "reconstitution" of health, home, or organization (Strong's #600, 35-36). The renewal of the nation is what the prophets seemed to promise. When Jesus came near Jerusalem, "they [the people who followed him] thought the kingdom of God would appear immediately" (OSB Luke 19:11). In response, Jesus told the Parable of the Talents. And when the Lord appeared to the disciples on the road to Emmaus, they lamented His crucifixion. Nevertheless, they said, "We were hoping that He was going to redeem Israel" (NKJV Luke 24:21).

The disciples' hopes were mistaken but not reprehensible. They hoped for a time when all the world would worship God and follow His Law. This would be an era of peace and concord for the People of God and an era that would bring blessings to the earth.

The Lord Had Something Better in Mind

However, the Lord had something better in mind. He would not bring them the glory they hoped for, but He would give them work to do. He would not relieve them of their tribulations but be with them amid their trials. Thus, The Orthodox Study Bible comments, "Christ will not restore the kingdom to Israel, but will instead restore Israel and the world to the Kingdom (OSB note on vs. 1:6).

Thus, the Lord's most significant promise was that the disciples would be "baptized with the Holy Spirit not many days from now" (OSB vs. 5). Further, the Holy Spirit will be "power from on high" (OSB Luke 24:29). The term power means more than strength or ability. It refers to miraculous forces that work miracles, wonders, and signs (Strong's #1411, 73). It engenders moral virtue and empowers convincing. It, therefore, is "from on high," and it is even strong enough to turn the human heart to repentance and faith.

The Holy Spirit is the might of the Almighty that will drive the apostles' mission. He will free the apostles from fear, fill them with joy, and teach them the true nature of the Kingdom of God. Then, by the dynamic power of the Holy Spirit, they will be the Lord's witnesses, starting where they were in Jerusalem and going everywhere (OSB 11:8).

For Reflection

We are not saying that we should not ask the Lord for the desires of our hearts if those requests are not sinful. But we should be content with how our gracious Heavenly Father answers them. He responds to them in mercy and kindness, but  He does not always give us what we want when we want it. Rather, He often grants us what is better.

His response may teach us to have a better hope than we can imagine. What we ask for may be limited, even material things;  the Lord may not grant our request. The Book of James puts it bluntly, "Yet you do not have because you do not ask. You ask and do not receive because you ask amiss, that you may spend it on your pleasures" (OSB James 4:3), that is, on what is enjoyable to your senses (Strong's 2237, 111).

Pray for the Things of the Spirit

The Divine Liturgy teaches us to pray for things of the Spirit instead of worldly things. The deacon prays in the "Litany of Supplication: "All things good and profitable for our souls, and peace for the world, let us ask the Lord" (St-Tikhon's 1984, 61).

The Book of Ecclesiastes says, "All the rivers run into the sea, Yet the sea is not full" (Ecclesiastes 1:7). The Lord is faithful to supply our needs,  but He does not always fulfill our desires. Our desires are endless and insatiable. They would never satisfy us even if God granted our prayers for all of them. So let us pray for what does satisfy--the Holy Spirit (OSB John 4:14 and John 7:38-39) and all things that pertain to the life of the Spirit. In other words, let us pray for a better hope.

All things good and profitable for our souls, A Better Hope, Acts 1:1-12 Acts 1:1-12, not release us from trials but be with us in tribulation, Restore the Kingdom to Israel, the Baptism of the Holy Spirit, Receive Power From On High, 

Works Cited

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

The Door to the Knowledge of God (Wed., June 12)

The Word of the Day is "instructed."  We never outgrow our need for teaching. Even the most learned among us can benefit from instruction that deepens our faith and guides us toward discipleship. Today, in our reading of Acts 18:22-28, Luke introduces us to an erudite and persuasive teacher. Yet, for all his knowledge, he still needed to be instructed so that "he could teach the faith more correctly" (vs. 26). Thus, Luke, the historian of Acts, writes, "When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately" (OSB vs. 26).

Today, the example of a cultured man named Apollos teaches us that humility is required for growth in the knowledge of God and the faith in Jesus Christ.

In today's reading, Paul has departed Corinth. Then, in a hurry to attend a coming feast in Jerusalem, he left his companions and fellow tentmakers, Pricilla and Aquila, in Ephesus (Acts 18;18-21). In his absence, a learned man has arrived in the city. He is Apollos from the renowned city of Alexandria.

Known for Its Library and Its Knowledge

The metropolis of Alexandria was considered the capital of knowledge because it had the most extensive library in the Roman Empire. It was the place where the "seventy" translated the Hebrew Scriptures into the Greek Septuagint. It was the home of Philo of Alexandra (20 BC to 50 AD) and other philosophers, scientists, doctors, geographers, and literary scholars. The church there developed an influential catechetical school in which Clement of Alexandria (150-215 AD) taught. In turn, Clement taught the brilliant Bible scholar Origen (185-254)AD,[i]  the founder of scholarly biblical criticism and promoter of the allegorical method of biblical interpretation.

Luke describes Apollos as "logios."  The term is variously translated as eloquent or learned. It comes from the image of an orator who is both (Strong's #3052, 152). Luke says that this powerful speaker had been "instructed in the way of the Lord" (OSB vs. 25). The Greek term translated as "instructed" comes from the idea of "sounding" or declaring something into another's ears. Thus, it has the sense of indoctrinating pupils by verbal teaching (Strong's #2727, 135-36).

Apollos Taught Accurately but Incompletely

Luke does not tell us who "catechized" Apollos, but Luke says he was "fervent in spirit" (vs. 25). That is, he was boiling with zeal, as the Greek term suggests (Strong's #2204, 109). In his earnestness, he taught accurately the things of the Lord," but only the baptism of John (Acts 18:25). The Greek word translated as "earnestness" means that he taught "the things of the Lord" carefully and exactly (Strong's #199, 12).

Yet this eminent scholar and stirring preacher still needed further instruction. His teachers had only acquainted him with John the Baptist's baptism of repentance. He knew nothing of baptism, which gives new birth "by water and the Holy Spirit" (John 3:5).

After hearing Apollos preach boldly in the synagogue, two of Paul's closest friends took him aside and privately explained "the way of God more accurately" (OSB 18:26). This couple had left their home in Rome and fled to Corinth when Emperor Claudius expelled the Jews from the city around 49 AD. Paul found them when he arrived in Corinth soon after (OSB Acts 18:2). Paul, Priscilla, and Aquila were tentmakers, and Paul worked side by side with them and even stayed with them (OSB Acts 18:1-3).

Laypersons Who Taught a Great Teacher

When Paul left Corinth, Priscilla and Aquila joined him. However, for unknown reasons, the couple stayed in Ephesus while Paul went on to Caesarea and Antioch. Soon, Paul returned to Ephesus and remained there for two years. When Paul wrote to the Corinthians from Ephesus (1 Corinthians), the couple was still there, and Paul sent greetings from them "and the church that is in their house" to Corinth Corinthians 16:19).

These companions of Paul were the ones who taught Apollos "more accurately."  However, neither was ordained, and Luke does not mention that they held any official office in the church. They did host a church in their house, but that was in Ephesus well after they had to take Apollos aside in Corinth.

We note the humility Apollos displayed in listening to these laypersons who set him straight about the "way of the Lord."  His natural inclination might have been to dismiss their instruction. He might have insisted that he would investigate the matter himself or that he would consult some higher authorities. But this tendency comes from the spirit of pride.

For Reflection

Pride refuses to learn anything, for it thinks it knows everything. Pride refuses to be taught by anyone because it believes it knows more than everyone. Pride closes the door to learning and shuts up the soul in the room of its own delusions.

Of the spirit of pride in one's knowledge, St. Paul said, "And if anyone thinks that he knows anything, he knows nothing yet as he ought to know" (1 Cor. 8:2). And the deuterocanonical book of the Wisdom of Sirach says, "The greater you are, the humbler you must be, and you will find grace before the Lord (OSB Wisdom of Sirach 3:18).

Humility Opens the Door to the Knowledge of God

The Orthodox Study Bible comments, "Humility is essential to true spiritual works and opens the door to God's immeasurable grace" (OSB comment on Sirach 3:18). Moreover, humility opens the door to the knowledge of God. The Almighty's wisdom is infinitely greater than our own. And His knowledge is far more profound than anything we know. The Creator of Heaven and Earth is not honored by the trifles of our learning. But "He is honored by the humble" (Sirach 3:21).

Therefore, as the Lord Jesus bids us, we must learn from Him (Matthew 11:29). And should His teaching come from tentmakers, fishermen, shepherds, or children, then that should be a sign for us that we can only learn the Lord's ways if we in lowliness set aside our pride and accept His instruction. Similarly, St. Isaac, the Syrian, said, "Shroud your soul's perceptions and moments with the veil of chastity and humility'."  By this means, you will discover Him that is within you since 'mysteries are revealed to the humble'" (St.-Isaac-the-Syrian 1984, 35).

Works Cited

St.-Isaac-the-Syrian. 1984. The Ascetical Homilies of Saint Isaac the Syrian. Translated by Holy Transfiguration Monastery. Brookline, Mass. Holy Transfiguration Monastery.

Notes

[i] The Second Ecumenical Council of Constantinople declared some of Origen's teachings to be heretical. However, the church fathers, St. Basil the Great and St. Gregory Nazianzus, collected his works and promoted his teachings.

Searching For God or Knowing God (Tues. June 11)

Christ is risen! 

The word of the day is "know."  In our Divine Liturgy, we profess that God, the Holy Trinity, is ineffable, inconceivable, invisible, incomprehensible, ever-existing, and eternally the same" (St-Tikhon's 1984). This profound statement about God's nature might make us wonder, is the Almighty truly unknowable? About three in four Americans say that they are "convinced" that God exists. But does that mean they know God or even care to know Him?

Today, in Acts 17:19-28, we read of Paul's speech to the philosophers at the Areopagus (Mars Hill) of Athens. To begin his argument, Paul points out an altar in the city with the inscription "To an Unknown God."  And he states, "Therefore, the One you worship without knowing, Him I proclaim to you" (OSB vs. 23). Today, we consider from Paul's sermon what it means to know God and further that He is known in a personal relationship with Jesus Christ who reveals Him. We will focus on this personal aspect of our relationship with God and close with the thought that to grow in our knowledge of God, we must remain rooted in the faith passed down to us.

Superstition Erects an Altar to an Unknown Deity

When Paul arrived in Athens, the profusion of the idols in the city aggravated him. So when some Greek philosophers invited him to speak to them, he began, "I perceive that in all things you are very religious" (OSB vs. 22). The superstition of these philosophers was so great that they wanted to ensure that they did not anger any god because they did not know of this deity. Paul takes the opportunity to introduce the One True God made known by the death and resurrection of Jesus Christ. 

Paul argues that God so made humans that they would seek him, that is, try to find Him or desire Him (Strong's #2212, 169). But Luke adds that they might "grope" for Him (OSB vs. 27). The Greek term comes from the sense of "manipulating by contact" and develops into the idea of feeling for or fumbling for something (Strong's #5584, 275). In other words, humans are like people without sight who feel around in the dark for a lost object.

God is Near Us, His Offspring

Though humans rummage around for God, Paul says that even your poets know that He is near to everyone everywhere. St. John Chrysostom says, "He so ordered things, that neither by place nor by time were men hindered" (NfPf:1.11, 236). Thus, the poets have said, "In Him, we live, and move and have our being" (OSF vs. 28). Using a material metaphor, Chrysostom says that God is like the air, "diffused on every side around us" (NfPf1:11, 236). Thus, the preacher says that God shows His providence and power in every time and place. In Him, all things have their existence and their "working" (energhein), that is, their operation or activity (Strong's #1753, 88). And from Him, all things are preserved and "do not perish" (NfPf1.11, 236).

Indeed, Paul says, "We are his offspring" (OSB vs. 8). Surprisingly, this statement is a quotation from a Greek poem by Aratus, a hymn to the pagan God Jupiter. Chrysostom comments, "Though it spoke of Jupiter, Paul takes it [the poem] to refer to the Creator." But that does not mean that Jupiter and God are the same beings. God forbid! However, Paul suggests that Jupiter had some of the attributes that are properly predicated on God. Likewise,  Paul approved the altar to the "unknown god," not any supposed being worshiped by the altar (NfPF1.11, 236). In other words, Paul is saying that the faint impressions that pagans had of God are not fully revealed in the brilliance of the revelation of  Jesus Christ. 

For Reflection

We learn from carefully reading our passage that there are fruitful and unfruitful ways of seeking God. There is a difference between groping for God in the darkness of ignorance and finding God in the light of revelation. Our seeking of the Lord must have a different basis than those who construct idols, believe myths and fables, empty their minds by meditation, induce visions and trances, punish and starve themselves, create fables, or try to capture God by reason. None of these things have given their adherents a personal relationship with God, even though He is always near us. 

The Almighty is ineffable, invisible, and incomprehensible." Thus, we know nothing of God except his power and deity (Romans 1:20) unless He had revealed Himself to us. 

The Lord Jesus proclaimed, "If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him" (John 14:7). This is not merely a valid claim. It does not simply prove the existence of God. It describes a way of knowing God.

God is Known Only In  a Relationship to Him

"To know" in Greek refers to recognizing or understanding something. But we attain that realization in and through a personal relationship with what is known. In short, knowing is established in a personal relationship. We know God to the extent that we enter into this personal rapport. Paul said, "If anyone thinks that he knows anything, he knows nothing, yet as he ought to know. But if anyone loves God, this one is known by Him" (OSB 1 Cor. 8:2-3).

This kind of knowledge is a mutual relationship of love, an abiding in Christ and He in us (John 15:4). This loving relationship is based on faith, the complete trust in and reliance on Christ, and the free and total dedication of ourselves to the Lord that the Holy Spirit inspires.

A Hen That Stops Sitting Does Not Hatch Any Chicks

In our information age, many resources are readily available to seek the Lord, but, in fact, there are too many. A story from the desert fathers gives good advice: "Syncletica said, 'If you live in a monastic community, do not wander from place to place; if you do, it will harm you. If a hen stops sitting on the eggs, she will hatch no chickens. The monk or nun who goes from place to place grows cold and dead in faith." (Erenow, "Fortitude).[1]

Likewise, wandering from book to book, spiritual advisor to spiritual advisor, church father to church father, or church to church is a form of groping for the truth. Yet the church fathers point out that a tree cannot grow and bear fruit if one keeps digging it up and planting it elsewhere.

No, to know God, one must stay awake, stay faithful, and stay put. So, let us pray for the Lord's blessings to give us the spiritual resources we need to grow in the faith. And then let us use these means thoroughly, wisely, and faithfully. Let us stay the course laid out for us, trusting that this is how we will grow in our knowledge of the ineffable, inconceivable, invisible, and incomprehensible God.

Works Cited

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

[1] Erenow. "Fortitude." https://erenow.net/common/the-desert-fathers/8.php   

How Pretexts Hide the Motives of the Passions (Mon. June 10)

Christ is risen!

The word of the day is "pretext." Evil comes in many disguises. One of these is to hide one's motives under the cloak of pretext. This tactic of wickedness misleads others into believing that the reasons for one's actions are good and genuine. Today, in our reading of Acts 17-1-15, we find that envious Jews stir up a mob in Thessalonica. The crowd dragged the host of Paul and Silas to the pagan rulers of the city. They charged that Jason and the followers of Christ were acting "contrary to the decrees of Caesar, saying there is another king–Jesus" (OSB vs. 7).

Today, we examine this example of a pretext and find that these falsehoods are based on the motives of wayward passions. Passions are misdirected emotions. When they get out of hand, Gregory of Nyssa says, we become irrational animals. Thus, the jealous religious leaders of Thessalonica stirred up the feelings of the crowd into a raging mob.

Pretext as a Cover for Envy

The leaders' accusation against the believers in Thessalonica was like the accusation against the Lord Jesus at his trial before Pilate. It was a pretext for the actual motive of envy. This observation prompts us to examine the disguise of evil by pretext and consider how to avoid being controlled by envious passions.

The Pretext of False Charges

The Roman ruler of the city was a pagan, and the Jews knew that he would have no interest in religious disputes. So, the Jewish leaders concocted charges against the believers. They falsely claimed that the apostles taught there was another king besides Caesar.

An insurrection was a grave offense that was swiftly crushed. Between the Resurrection of Jesus Christ and the end of the 1st century A.D., there were no less than thirteen major revolts against Roman authority, not only in the provinces but also among Roman politicians. Such rebelliousness was swiftly punished with ruthless torture and death.

The Jews' charges against Jason, the host of the apostles, and other believers hid their true purpose, which was to undermine and destroy the faith in Jesus Christ. The Jews deceitfully used the power of the state to enforce their hatred and promote their interests. Those who opposed the teachings of the apostles used one of the most frequent pretexts for opposing the Lord and the apostles. It was the tactic of confusing the kingdoms of this world with the Kingdom of God.

For Reflection

The righteousness of human action is often a matter of motives. We can do the right things for the wrong reasons. And we can do evil things for what would be considered good reasons. St. Maximus said, "Many human activities, good in themselves, are not good because of the motive for which they are done." For example, fasting and vigils, prayer and psalmody, acts of charity and hospitality are by nature good, but when performed for the sake of self-esteem, they are not good.[1]

The same is true of other actions that may seem reasonable and noble in the eyes of those who do them. The Lord said, "They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service" (OSB John 16:2). Indeed, the Jews in Thessalonica probably rationalized that they were protecting their leadership and teaching of Judaism.

Today's study teaches that we should pray for the discernment of our own and others' motives. We learn from our reading that envy and jealousy are often hidden in the rationalization of pretexts. By the wisdom that the Holy Spirit gives, we need to identify it and root it out of its hiding places in the heart. To do this, we should examine our motives, especially when intense emotions compel us to act irrationally. We should not strive to get rid of our passions but to cleanse them so that we act on pure motives that are right and good.

 Works Cited

[1] St. Maximus the Confessor, Four Hundred Texts on Love 2.35, The Philokalia: The Complete Text (Vol. 2),