Coffee With Sister Vassa: God Breaks Down Our Walls

 

GOD BREAKS DOWN OUR WALLS

“But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our peace, who has made both (Jews and Gentiles) one, and has broken down the dividing wall, the hostility, in/by his flesh, abolishing the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are being built into it for a dwelling place of God in the Spirit.” (Eph 2: 13-22)

This is what it’s all about, the whole business called “salvation.” It’s about being made whole again. All of us are God’s precious construction-project, “being built” gradually “into a holy temple,” and “joined together” from our fragmentation within ourselves and between one another, “in one Body through the cross.” I know, that’s a lot to take in, all in one sentence, but that is what it’s all about: growing into the unity of Christ’s one Body, in which each of us is being built into a dwelling place of God. This does not happen suddenly, but through His cross-carrying Way. It involves the abolishment of the “dividing walls” within and between us, which we might fear and resist, because we feel special and protected by the walls we tend to erect for ourselves. 

This morning I hand myself over to God, once again, surrendering my own, merely-human demands and expectations of myself and others, and let us“be built,” through the ups and downs of our different vocations and responsibilities. Thy will be done with all of us today, O Lord, our peace.

Coffee With Sister Vassa: Autumn & the Mystery of the Cross

 

AUTUMN & THE MYSTERY OF THE CROSS

“Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.’” (Mt 16: 24-25)

Autumn reminds me of what it means to take up one’s cross and follow Christ. It means to be like a tree, which surrenders to the kind of vulnerability that comes with shedding the old leaves, and standing bare for a while, in preparation for new life. We become witnesses to the Cross, we manifest the Cross, as do the bare trees throughout the winter, when we remain standing, in faith, throughout our losses and rejections. 

But sometimes I might miss this opportunity, to bear witness to the life-bringing Cross. I “miss the point” of my losses or rejections, when I respond to them not with faith in God’s growing-process for me, but by falling into resentment, self-centered fear, despondency or complacency, etc. Today let me be reminded that sometimes we need to stand bare for a while, to be left behind for a while, in patience and in faith, in our death-trampling Lord. He indeed “saves” our life and helps us “find” it; to find who we truly are, via the cross-carrying way. Let me embrace Your way this morning, Lord, choosing faith over fear. And let me do the next right thing as I remain standing, like a bare tree looking forward to the new life coming in the spring, rather than looking back at the losses or rejections that I cannot change.

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Sister Vassa is practicing/reviving an old tradition: To look to the realm of nature and find hidden signs of the Gospel together with other theological insights. St. Tikhon of Zadonsk (+1783) has an entire book devoted to this type of spiritual literature. Old or new, her use of a tree in the Fall as a sign of taking up the Cross is an effective one and well-developed in her reflection!

From the Archives: Forty Shopping (and Fasting) Days Until Christmas

Image source: wikiart.org

 Here is a meditation from a few years back that I do not overly hesitate to send yet again, because the issues presented here for us to think hard about ("meditate" on), are certainly with us today and are far from being resolved: "There is nothing new under the sun." I hope everyone is prepared to make a real effort to embrace the forty-day Nativity Fast on a level that works for you and your family and that commits us to the life of the Church in a meaningful manner. If we are not prepared, perhaps what you read here will alert you to the Season we are now entering. 

~ Fr. Steven

Fr. Thomas Hopko: An Orthodox Understanding of Acts of Mercy

 

Image source: https://store.ancientfaith.com/parable-of-the-good-samaritan-large-icon/

At the Liturgy yesterday, we heard the Parable of the Good Samaritan. I wanted to find an appropriate response to the parable, as I chose to continue with a series of homilies focussing on the Apostle Paul's designated epistle reading. Here is an exceptionally fine piece by Fr. Thomas Hopko on "Acts of Mercy:"

Christ commanded his disciples to give alms. To "give alms" means literally "to do" or "to make merciful deeds" or "acts of mercy." According to the Scriptures the Lord is compassionate and merciful, longsuffering, full of mercy, faithful and true. He is the one who does merciful deeds (see Psalm 103).

Acts of mercy are an "imitation of God" who ceaselessly executes mercy for all, without exception, condition or qualification. He is kind to the ungrateful and the wicked.

To "do mercy" means to do good to others in concrete acts of charity. It does not mean, in the first instance, to forgive, or to "let off sinners." A merciful person is one who is kind, gracious, generous and giving; a helper and servant of the poor and needy. For example, St. John the Merciful of Alexandria was a bishop who helped the poor and needy; he was not a judge who let off criminals.

Mercy is a sign of love. God is Love. A deed of merciful love is the most Godlike act a human being can do. "Being perfect" in Matthew's Gospel corresponds to "being merciful" in Luke's Gospel. "Perfection" and "being merciful" are the same thing.

To love as Christ loves, with the love of God who is Love, is the chief commandment for human beings according to Christianity. It can only be accomplished by God's grace, by faith. It is not humanly possible. It is done by the indwelling of the Holy Spirit. One can prove one's love for God only by love for one's neighbors, including one's worst enemies, without exception, qualification or condition. There is no other way.

To love God "with all one's strength" which is part of "the first and great commandment" means to love God with all one's money, resources, properties, possessions and powers.

Acts of mercy must be concrete, physical actions. They cannot be "in word and speech, but in deed and truth" (First letter of John and letter of James).

Jesus lists the acts of mercy on which human beings will be judged at the final judgment (Parable of the Last Judgment in Matthew 25). Acts of mercy are acts done to Christ himself who was hungry, thirsty, naked, homeless, in prison and "sick" i.e. wounded for our transgressions on the Christ, taking up of our wounds, and dying our death.

Christian acts of mercy must be done silently, humbly, secretly, not for vanity or praise, not to be seen by men, "not letting the right hand know what the left hand is doing", etc.

Christian acts of mercy must be sacrificial. By this, we understand that we must not simply give to others what is left over. We have to be sharing our possessions with others in ways that limit ourselves in some way (The Widow's Mite).

Acts of mercy should be done without qualification or condition to everyone, no matter who, what or how they are (Parable of the Good Samaritan).

Christians, when possible, should do acts of mercy in an organized manner, through organizations and communities formed to do merciful deeds. Throughout its history the Christian people have had many forms of eleemosynary institutions and activities.

Being the poor Christians are not only to help the poor; they are themselves to be the poor, in and with Jesus Christ their Lord. Christians are to have no more than they actually need for themselves, their children and their dependents.

How much is enough? How much is necessary? What do we really need? How may we use our money and possessions for ourselves, our families, our children and our churches?

These are the hardest questions for Christians to answer.

The Bodiless Powers

 

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"All my angels praised Me!"

"Uplifted Godwards, from their beginning it has been the angels' greatest joy to choose freely for God and to give him their undaunted flow of life in unending love and worship." ~ Mother Alexandra

On November 8, we commemorate The Synaxis of the Archangel Michael and the Other Bodiless Powers. This gives us the opportunity to explore the Church's well-developed angelology. Orthodox theology reveals to us the fulness of all created reality, beginning with the realm of the bodiless powers: "When the stars were made, all my angels praised me with a loud voice." (Job 38:7) When we remove the angelic orders from our account of reality, we diminish our sense of wonder and our sense of "mystery" in the best sense of that word. I recall once, speaking with one of our parish’s Church School teachers about the nature of angels and how we convey this to our children. One of our first tasks, I believe, is to overcome the caricature that has developed over the centuries concerning the appearance and role of angels. (Do adults also need to be liberated from this same caricature?).

That caricature imagines angels to be puffy and fluffy “cherubs” that are basically rosy-cheeked floating babies. Cupid-like, they carry bows and arrows that appear harmless enough. They are often naked, but at times they appear to be covered in what can only be described as a celestial diaper. How these Hallmark card fantasies, based on Renaissance and Baroque-era deviations from the sacred and profound iconography of the earlier centuries both West and East, can be associated with the “Lord of Sabaoth” and the celestial hierarchy of angels that surround the throne of God with their unceasing chant of “Holy, Holy, Holy!” is something of an unfortunate mystery. In the words of Lev Gillette, a Monk of the Eastern Church: "There is nothing rosy or weakly poetical in the Angels of the Bible: they are flashes of the light and strength of the Almighty Lord." And in her wonderful book The Holy Angels, Mother Alexandra writes: "In a certain sense, if it can be so expressed, they are the individualized selfness of God's own attributes."

The Scriptures and the Holy Fathers only describe powerful celestial beings that serve God and fulfill His will for the well-being of the human race and our salvation. Angels are not eternal or immortal by nature. They are creatures, coming forth from the creative Word of God perfected by His Spirit. It was Saint Basil the Great, based on Job 38:7, as quoted above, who taught that angels were created even before the cosmos. These genderless beings are described by Saint Gregory the Theologian as “a second light, an effusion or participation in God, in the primal light.” 

Whenever a human being is visited by an angel and receives this heavenly messenger’s revelation, his or her first impulse is to bow down and worship this celestial visitor as a divine being! Warm and fuzzy feelings with any impulse toward cuddling and kissing are hardly implied in the biblical texts. It is again, Mother Alexandra who reinforces this: "Angels are of a superiority all but incomprehensible to us, but they are a part of our lives. By God's boundless mercy, they are destined, in the great moments of history, to be the heralds of the Most High to man below; they are, as well, our guides, guardians, mentor, protectors, and comforters from birth to the grave." Actually, our use of the term “angel” – based on the Greek angelos or “messenger”—is a generic term used to describe all of the many kinds of heavenly hosts described and named in the Scriptures. In fact, this celestial hierarchy, according to Saint Dionysios the Areopagite, is comprised of a triad of ranks, three angelic orders in each rank. The names are scriptural, but the triads have been conceived of by Saint Dionysios: 

• First Rank:  Seraphim, Cherubim, Thrones (Is. 6:2; Ezek. 10:1; Col. 1:16)
• Second Rank:  Authorities, Dominions, Powers (Col. 1:16; I Pet. 3:22; Eph. 3:10)
• Third Rank:  Principalities, Angels, Archangels (Col. 1:16; I Thes. 4:15)

This structuring of the celestial hierarchy has had an enormous influence on the angelology of the Church.

Actually, Saint John Chrysostom tells us that even these names and “classes” do not exhaust the heavenly ranks of angelic beings: “There are innumerable other kinds and an unimaginable multitude of classes, for which no words can be adequate to express.” he writes. “From this we see that there are certain names which will be known then, but are now unknown.”

With his great ability to summarize and synthesize the Church’s living Tradition, Saint John of Damascus (+749) gives us this description of what an angel actually is in his Exact Exposition of the Orthodox Faith. “An angel, then, is a noetical essence, perpetually in motion, with a free will, incorporeal, subject to God, having obtained by grace an immortal nature. The Creator alone knows the form and limitation of its essence.”

Admittedly, this is a very brief description of the true nature of the bodiless hosts of heaven, based on the Scriptures and the Fathers. Hopefully it will restore a genuine sense of awe and veneration before these incredible beings that only further amaze us with the creative power, energy and will of God.