Grace Unlimited (Saturday, July 13)

 The Word of the Day is “only.” In our daily scripture reading, we hear a critical question about the Almighty: “ Is He the God of the Jews only?” (Romans 3:29). Tribalism is found throughout human society. Humans favor their own group, and they distinguish themselves from other such groupings. Thus, it seems natural to believe that the scope of God’s concern is limited to one’s own circle. “Today as we open the scriptures, we reflect on Paul’s reasoning that salvation must be by faith if it is to be offered to all. And if it is offered to all it must be by faith. We will find that this thinking requires that the church and its members play a key role in the divine plan of salvation.

As we reflect on Paul’s question of how whether the Creator of Heaven and Earth is  only for the Jews, we might substitute for the Jews, the name of a nation, tribe, race, ethnic heritage, language, class, religion, family, gender, or  just “people like us.” Is God Almighty only the God of those who belong to, think like, relate to, or practice the ways of the cluster of people to which we belong?

To Think That God is Partial Insults God’s Glory

St. John Chrysostom says that to think that God is partial to one group or another is an insult to God’s glory. The preacher reminds us that God is One. If God is not One, then perhaps there are other gods, a deity for the Jews, a god of the Gentiles, a divine being for right-handed people, and a goddess of the left-handed, etc.”

However, the oneness of God means His deity is “common to all” (NfPf1:11, 379). Chrysostom says,  “For He is not partial as the fables of the Gentiles are, but common to all, and One” (NFPf1:11, 379). That premise is the foundation of Paul’s claim of the Gentile mission. The logic is that “If He is of all, then He takes care of all; and if He cares for all, then He saves all alike by faith” (NfPf1:11, 379).

Three Assumptions That Underlie Paul’s Logic

Three assumptions underlie this logic. First, God is consistent in his justice.  He treats like with like.  If God is One over all, then the treatment He shows to one group, He must show to all other groups who are in the same type.  . Therefore, since He cares for the Jews, He must care for non-Jews as well.

Second, God cares by saving those who would otherwise be condemned. But if God saves the Jews, then justice requires that He save the non-Jews, the Gentiles. 

Third, the Mosaic law applies to the people whom Moses led out of Egypt. It is not universal. Paul’s opponents confirm this when they insist that circumcision and bondage to the law  necessary for salvation: others need not apply. It is true that Jesus said, “Salvation is from the Jews” (OSB John 4:22). But “from” refers to its origin, not its application. How can salvation apply to the non-Jews? Paul’s answer is faith. Keeping the law is impossible even for those to whom it was given. Faith is possible for all people.

Faith Is the Universal Basis for the Distribution of Grace

If faith is a universal trait, it follows that it is the basis on which God can distribute His grace. Respecting human freedom, the Almighty can offer salvation to all who hear the Gospel and believe in His Son. This gift of grace does not nullify the law. The Gospel proclaims that Christ has fulfilled it. In this way, the righteousness of the law is confirmed, while that same righteousness is given to all by faith in Christ.

So then, on what basis will the One God judge everyone? It cannot be based on the knowledge, culture, identity, or history of one group or another—even of the Jews. For again, whatever the qualifications would be, they would be partial to that group. No, St. Paul argues that the one standard of God’s judgment must be faith, not works that demand conformity to the Law (Romans 3:28). Faith in the Crucified and Risen Christ is available to all without limitation since He died and rose again for all (2 Cor. 5:14-15).

For Reflection

In Paul’s view, salvation based on faith must be offered to all. Quoting from Joel 2:32, he writes, “For whoever calls on the name of the Lord will be saved” (OSB Romans 10:13). However, this proclamation depends on one necessary action that must involve us.  We must seek salvation from someone in whom we have faith that he has authority, power, and willingness to give it.  No one puts their trust in something or someone unknown. Therefore, if salvation is to be offered to all without distinction (Romans 10:12), the Gospel must be preached to all people without difference. Only when they hear the Good News can people believe it and put their faith in Christ and in His authority, power, and mercy. 

Without a Preacher They Cannot Hear and Believe

Therefore, Paul writes of the urgency of preaching throughout the world: “How shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?” (OSB Romans 10:15).

The Almighty has so designed the plan of the world’s salvation that it depends on us, the Church. Our hearing and believing in the  Gospel is not complete until we join in sending preachers, teachers, and witnesses into all the world with the Gospel message (OSB Romans 10:15) 

Accepting God's Willl in Faith (Friday, July12)

The word of the day is "children."  Today, in our scripture study, we read Romans 9:6-19. Do we complain that God is not fair in His dealings with us? We may not give voice to our grumbling. Nevertheless, the unspoken attitude might linger in our hearts. Today's reading takes us back to the question of why most Jews rejected the Gospel that Paul preached. If the Jews are God's Chosen People, why didn't the Almighty ensure that they would realize that Jesus was the Messiah?

Paul writes, "What shall we say then? Is there unrighteousness with God? Certainly not. He says to Moses, 'I will have mercy on whomever I have mercy, and I will have compassion on whomever I will have compassion" (OSB Romans 8:14-15). From this insight into God's Almighty rule, we learn that our place as human beings is not to question the sovereignty of Almighty God. We should rather trust that He has His own good and just purposes.

Was God's Promise to No Effect, or Had He Taken It Back?

Remember that the Jews were the Chosen People to whom alone God had revealed His will in His Law and to whom God had given the promise of the Messiah. But in St. Paul's day, most Jews had already turned their backs on Jesus Christ and His apostles. What conclusion could one draw from this tragedy? Either God's promise was of no effect, or He had taken His pledge back from the Jews and given it to the Gentiles.

However, Paul argues in this passage that the Almighty's promise was never given wholesale to all the offspring of Abraham. The Orthodox Study Bible comments that the qualification to be a member of the Chosen People was not merely biological. If membership depended on being a son or daughter of Abraham alone, then the children of Hagar (Gen. 16:4, 15) and Keturah (Gen. 25:1-4) would be entitled to be part of the Chosen People. The true children of Abraham were the "children of promise" who believed in that hope.

Moreover, while they were still in the womb, God selected Jacob and not Esau to be the father of the twelve tribes of Israel (Romans 9:10-12). Consequently, Paul argues that the Jews who rejected the Gospel were clinging to the false assurance that they were the Chosen of God simply because they were Abraham's descendants. But in fact, by God's selection, they were chosen to be "children of the promise."

God's Choices Demonstrate His Sovereignty

The unbelieving Jews did not question whether God was fair when He chose Abraham over everyone else in the world to be the father of the Chosen People. Nor did they have problems with the favor of God for Jacob over Esau. Moreover, God's "hardening of the heart" of the Pharaoh caused no uneasiness. Paul's opponents considered these events acts of  God's sovereign and gracious will (Romans 9:18).

The logic is clear. Suppose the Almighty's selective actions in the past were above question. Then why should the Jews' refusal to accept Jesus as the Promised Messiah be questioned? The history of the Chosen People demonstrates that what the Almighty does is according to His sovereign will. The clay has no say in what the potter makes of it (OSB vs. 11). The choice of showing mercy on some and hardening the hearts of others is God's alone (OSB Romans vs. 18).

We Cannot Fully Understand God's Purposes.

We cannot grasp nor can we fully understand God's purposes. Thus, Paul asks, "What if God wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of  wrath prepared for destruction?" (OSB Romans 9:22). Paul's question proposes a possible reason that God permitted the unbelief of the Jews whom He called the "vessels of wrath."  The Almighty endured their rebellion[i] for centuries so that finally, when the Messiah did come, He might demonstrate his almighty will. On the other hand, Paul suggests that God purposed the unbelief of the Jews to show "the riches of His glory on the vessels of mercy" (OSF Romans 9:23). These "vessels" on whom he showed mercy are those He willed and called to believe in Christ.

These examples of what God may have had in mind are not idle speculations. Paul supports his suppositions with a quotation from the prophet Hosea and two quotations from Isaiah. Nevertheless, whether the conjectures explained God's purpose or not, the point was that the decision was purely up to God.

For Reflection

Our comments might give the impression that God is arbitrary and headstrong. However, God's sovereignty must be framed within faith in His goodness, justice, and righteousness. Seen in that light, submission to God's wisdom and rule is a blessing.

St. Silouan of Mt. Athos wrote,  "And I, when I lived in the world, knew not the Lord and His Holy Spirit, nor how the Lord loves us—I relied on my own understanding; but when by the Holy Spirit I came to know our Lord Jesus Christ, Son of God, my soul submitted to God, and now I accept every affliction that befalls me and say: 'The Lord looks down on me. What is there to fear?'  But before, I could not live in this manner" (Staretz-Silouan).

The Staretz went on, "Life is much easier for the man who is given over to the will of God, since in illness, in poverty, in persecution he reflects thus: 'Such is God's pleasure, and I must endure on account of my sins'" (Staretz-Silouan). This acceptance of God's will, even in the face of adversity, is not a sign of resignation but faith and hope in the Lord.

Works Cited

Staretz-Silouan. On the Will of God. Orthodox Christian Center.

Persevering in Hope (Thurs. July 11)

 The Word of the Day is "hope." In today's scripture study of Romans 8:22-27, Paul describes the world's suffering. He writes, "The whole creation groans…" (OSB vs. 22). Indeed, we hear the moans of the earth in the narratives of destruction, disorder, and devastation of every newscast. On many fronts, the world is plunging into disaster with little hope of recovery. Yet in today's reading, Paul writes, "For we were saved in this hope, but hope that is seen is not hope… But if we hope for what we do not see, we eagerly wait for it with perseverance" (OSB vs. 24). Today our reflection will encourage us to hope that the Almighty will deliver us and all creation from the spiritual corruption that enslaves the planet (vs. 20).

Our media treats us as spectators of the world's suffering. But we are not immune to it. All of us have our share of hardships and trials. Yet, our outlook differs from those who doubt that anything can correct the world's struggles and wayward course.

The World's Agonies Are Birth Pangs

Yes, we also groan with the world as it staggers under the weight of sinfulness and death. Yet Paul teaches us to view the agony of the world as the travails of childbirth. We do not despair because we believe that good will be born from this present evil.

Thus, Paul proclaims, "We were saved in this hope" (Romans 8:24). What hope? Paul answers that it is the hope of the "redemption of our body" (Romans 8:23). Remember that the apostle has cried out, "Who will save me from this body of sin?" (Romans 7:24). The apostle was referring to the body that is corrupted by death and weakened by sin.

We find in today's reading that the answer to Paul's cry is not the escape from the body. It is the body's "ransom," its liberation from its captivity to sin and death. That release from the bondage to mortality and decay will occur when "…the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable [body] must be clothed with the imperishable, and the mortal [body] with immortality" (1 Cor. 15:52b-53).

The Birth of a New Being

When the Lord raises our bodies to incorruption and immortality, our "adoption" as sons and daughters of God will be complete. The pangs we are now suffering will give birth to a "new being," a resurrected spiritual body (1 Corinthians 15:44) that God will adopt as His own everlasting child. When we reach that state of divine adoption, the entire earth will benefit from our redemption. When the Almighty frees our bodies from corruption, God will deliver the whole creation from its present bondage to decay and death.

For Reflection

In this hope, we have two divine gifts to fortify and comfort us in our present distress. The first is the Holy Spirit, the down payment on our hope. The second is the gift of prayer. These two aids come together in St. Paul's thought that the Holy Spirit prays for us (Romans 8:27) and in us (Galatians 4:6).

Thus, with the help of prayer and the Spirit, we now have a part to play in God's saving work. The apostle writes that our role is to wait patiently for Christ's fulfillment. The word The Orthodox Study Bible translates as "perseverance" and is derived from the literal sense of "abiding under." That is, it is patience and endurance (Strong's #5281, 259-60). Our "synergy,"--our cooperation with God's redeeming action--is to offer the world our hope amid its hopelessness and the persistence of our faith amid its pervasive despair.

Indeed, we must do what we can to "make the world a better place." But it is not within our power to cure the world of its corruption or free the world from its subjection to sin and death. On this earth, we must endure rather than conquer. However, we should not persevere in resignation but in the hope of the transformation of ourselves and the world into the new heavens and earth (Revelation 21:1).  

Embracing the Freedom of the Spirit (Wednesday, July 10)

 Living Free in the Spirit (Wednesday, July 10)

The Word of the Day is "free." Today, in our daily scripture study, we read Romans 8:2-13. Yesterday's comment left Paul in a spiritual impasse. In our reading, St. Paul described two contending inclinations in the soul that contradict each other. In the spiritual paralysis that results from the conflict between these two impulses, Paul cried out, "Who will deliver me from this body of death?" (OSB Romans 7:24)

Today, in our reading, we hear the liberating answer of grace. The apostle writes, "For the Law of the Spirit of life has set me free from the Law of sin and death" (OSB vs. 2). In our study, we will learn how Christ has freed us from the Law that condemns us so that we might live in the freedom of the liberating Law of the Spirit.

The answer to Paul's dilemma brings a profound sense of relief, for "There is now no condemnation to those who are in Christ Jesus who do not walk according to the flesh but according to the Spirit" (OSB Romans 8:1). 

This startling statement of good news for our souls raises the question: How is it that despite our sinful affront to God's righteousness, He does not judge us to be guilty? The answer cannot be that we can make up for our transgressions by keeping God's Law. Paul has already established that our fleshly nature is weak and cannot keep the Law. Thus, the Law has no power to make anyone righteous. It only has the power of condemning the unrighteous. 

But the core of the Gospel is that Jesus Christ took on our human nature. By His death and resurrection, the Lord "condemned sin in the flesh" (Romans 8:3). In His bodily existence, He suffered God's righteous judgment for our sins. Thus, He fulfilled the divine Law for us.

Paul teaches that due to Christ's Passion, we should consider ourselves "dead to the Law" that would otherwise convict us  (Romans 7:4). Paul compares our new state to that of a widow. By the death of her husband, the widow is now free from her obligations in marriage (Romans 7:21).

The Law Fulfilled for Us: The Will of God Fulfilled in Us

Christ has fulfilled the requirements of the Law for us. We now have a new standing before God. In Christ, we are justified in His sight. What does that mean for us who still live "in the body" on earth? Paul teaches that the Lord who carried out the work of salvation FOR us now works righteous IN and WITH us. He frees and empowers us to live according to the "Law of the Spirit of Life in Christ Jesus" and not according to the "Law of death" (OSB Romans 8:2).

Thanks to Christ's work for our salvation, we are no longer captives of corruption who must live "according to the flesh." But by the Spirit dwelling in us, we are enpowered "put to death the deeds of the body," the actions that result from our natural, base passions. We can "set our minds" on the "things of the Spirit" (OSB vs. 5), the "things of life and peace" (OSB vs. 6).

For Reflection

What then becomes of the spiritual struggle we studied yesterday, the conflicting inclinations to good and evil within our hearts? We can now wage that spiritual warfare on a new basis. Paul calls that foundation the "Law of the Spirit," the rule of the Spirit dwelling in us.

St. Porphyrios:  Water the Flowers and Not the Weeds

St. Porphyrios puts it in simpler terms. He writes, "Without Christ, it is impossible to correct ourselves. We will not be able to detach ourselves from our passions. On our own, we cannot become good. There is one thing we must do, and that is turn to Him and love Him with all our soul. Love for Christ, this is the best and sole remedy for the passions" (Porphyries 2005, 134).

For the saint, considering ourselves "dead to sin" is a matter of our focus. Porphyrios states that our souls are like a garden with flowers and weeds. He advises that we should water the flowers and not the weeds. That means that we should not bother with the weeds. But we should "channel the strength of our soul to the flowers." "Ignore evil," he says, "Look toward Christ, and He will save you" (Porphyrios 2005, 134-35).

In summary, we live free of condemnation depending on how we direct our attention. When we set our minds on the leading of the Spirit and not on the desires of the flesh, we live in the New Life of freedom from the Law.

Works Cited

Porphyrios, St. 2005. Wounded by Love: The Life and the Wisdom of Saint Porphyrios. Translated by John Raffan. Limni, Evia, Greece: Denise Harvey, Publisher.

Spiritual Stagnation, Its Cause and Cure (Tues. July 9)

  The Word for the Day is "warring." Today, in our daily scripture study, we read Romans 7:14-8:2. This critical passage will remind us how easy It is to fall into the devil's trap of spiritual stagnation. In this lethargy of the spirit, we do not see beneath the surface of our souls. We think we can rest in the false assurance of our salvation and enjoy a cozy relationship with God. But in today's reading, we may be surprised at Paul's description of his inner conflict. He writes, "I delight in the law of God according to the inward man, but I see another law in my members warring against the law of my mind" (OSB vs. 22-23). In our study, we will learn to look beneath the complacency of our hearts to the actual state of our souls and the inner struggle that we are called to wage.

Paul Reveals His Spiritual Struggle

In today's reading of Romans 7:14-8:2, we come to the climax of St. Paul's argument about righteousness, grace, and the Law of God. St. Paul peers into the depths of his inner being and finds a spiritual struggle between two contending inclinations. These inner tendencies are the inner self's will to do good versus the will to do evil embedded in the "members" of the body.

The apostle confesses that these internal forces are warring against one another, and their contention is keeping him from doing what he, in his inner self, wants to do. He sums up this fierce struggle in Galatians: "For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another so that you do not do the things that you wish" (Galatians 5:17).

Paul Did Not Take His Salvation for Granted

Some might say that this spiritual warfare occurs before one is "saved" and puts sin and death behind him. Paul, however, did not take his salvation for granted. He compared himself to a runner in a race. He writes in 1 Corinthian that, like an athlete, he disciplines his body: "Lest when I have preached to others, I might myself be disqualified" (OSB 1 Corinthians 9:27).

In Romans, Paul explains that the "body" needs discipline because it is "carnal" rather than "spiritual." The body is not bad because it is physical but because it is "fleshly."  That is, in Paul's view, the "body" stands for the base, earthy, and animal nature that is subject to "sinful passions" (OSF Romans 7:5) (Strong's # 4560, 224). These, he says, are "bringing him into captivity of the law [the inclination] to sin" (OSV vs. 23).

While We are Still in the Body, We Must Fight

Thus, Paul teaches us that while we are "still in the body," we must fight against our "carnal" nature. We might deny our sinful impulses or excuse them. But the battle with the "flesh" starts in earnest after we begin to follow Christ. St. Theophan the Recluse states, "From the minute of his new life, the repentant sinner commences his podvig, struggle, and labor, and begins to bear the burden, the yoke… Anyone who is not struggling, not in podvig [spiritual struggle], is in prelest [spiritual delusion]" (Theophan-the-Recluse 1997, 209).

In this view, comfort in our spiritual stagnation and laziness are signs that our faith is superficial. Our spiritual relaxation betrays our shallow understanding of ourselves. Our complacency shows that our faith is superficial, and we need to get in tune with the Spirit.

For Reflection

Until we reach the end of our life on earth, our "ultimate concern" must be the condition of our soul. St. Isaac the Syrian said, "Before death, no one can be proclaimed to be the victor. For His enemies are living, his path lies before him, and he does not know what might stand in the way. Nay, his path is not safe, and he has not reached the time of security… There- have been many righteous men who have fallen and many sinners who have climbed up and taken their place. Therefore, let not the righteous man exalt himself, for he still lives, nor let the sinner despair, because God is near to him if he seeks Him…" (St.-Isaac-the-Syrian 1984, 281-82).

Therefore, if we are to grow in faith, we, like Paul, must realize that we must engage in inner struggle. Our inner sight will prove that we need the Holy Spirit to stir up our hearts against the stagnation of our souls.  In conclusion, if we are taking a spiritual snooze, our reading shouild wake us to realize that our spiritual journey is a continuous struggle, and our ultimate concern should always be the condition of our soul in this spiritual battle.