The Community of Love

Dear Parish Faithful & Friends in Christ,

The reading from The Epistle to the Colossians that we hear this year on the 35th Sunday After Pentecost (February 3) is quite remarkable for what it reveals about our Christian Faith.  In the unique light of his Christocentric faith and piety, the Apostle Paul was reminding the Colossians - and us through them - of what the newly-baptized Christian has “put to death” when embracing the Gospel:  namely “what is earthly in you.”  And here, “earthly” means what is sinful and passion-ridden.  

 

If he had stopped there, he would only have taught us what to avoid, but not what to acquire.   The Christian faith would then be a series of prohibitions, rather than a new way of life to embrace.  

 

This text from the epistle then fulfills and complements what was heard a week earlier in Colossians 3:4-11. Thus, we were able to follow the essential progression of St. Paul’s moral/ethical exhortation to the fullness of the “life in Christ.”  To bring this remarkable text fully to mind yet again, here is the passage:

Put on, then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you must also forgive.  And above all these put on love, which binds everything together in perfect harmony.  And let the peace of Christ rule in  your hearts, to which indeed you were called in the one body.  And be thankful.  Let the word of Christ dwell in you richly, as you teach and admonish one another in all wisdom, and as you sing psalms and hymns and spiritual songs with thankfulness in your hearts to God.  (COL. 3:12-16, RSV)

St. Paul had so thoroughly put on the “mind of Christ,” that in a rather condensed passage, he faithfully and succinctly summarized the teaching of Christ as found in the Gospels – before the Gospels existed in their written form!  A few examples will make this clear, for here is what we will eventually find in the written Gospels at the heart of the Lord’s teaching, taught as exhortation to the earlier Christians in the  Apostle Paul’s Epistles:

On “lowliness and meekness:”

“Come to me, all who labor and are heavy laden, and I will give you rest.  Take my yoke upon you, and learn from me; for I am meek and lowly in heart, and you will find rest for your souls.”  (MATT. 11:28-29)

On “patience:”

“And as for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bring forth fruit with patience.”  (LK. 8:15)

On “forgiveness:”

“Then Peter came up and said to him, ‘Lord, now often shall my brother sin against me, and I forgive him?  As many as seven times?’  Jesus said to him, ‘I do not say to you seven times, but seventy times seven’.”  (MATT. 18:21-22)

On “love:”

"This is my commandment, that you love one another as I have loved you.”  (JN. 15:12)

St. Paul was faithfully “handing over” (literally, “traditioning”) the authentic teaching of Christ in pastorally directing these early Christian communities, such as the one in Colossae that received the Epistle from him that is now part of the Church’s canonical Scriptures.  This was a gift of the Holy Spirit, as  Christ promised:

“But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.”  (JN. 14:26)

It follows that if these characteristics are meant to distinguish a Christian community, then their absence will painfully reveal the weaknesses and failures of that community.  Institutional and financial stability may preserve a community, but it will neither “save” it – nor its members! - in the deeper sense of that word.  The “deadness” of such a community will eventually become plain to see.  For the absence of the greatest Christian virtues – love – is treated harshly in the Scriptures:

“But I have this against you, that you have abandoned the love you had at first.  Remember then from what you have fallen, repent and do the works you did at first.  If not, I will come to you and remove your lampstand from its place, unless you repent.”  (REV. 2:4-5)

But perhaps that is “jumping ahead” too quickly and pessimistically.  The Lord is patient with our slow progress in love, knowing that it takes time, patience and hard work.  The essential need for this binding love, is well-expressed by St. John Chrysostom:

Now what Paul wishes to say is that there is no benefit in those things, for all those things fall apart, unless they are done with love.  This is the love that binds them all together. Whatever good thing it is that you mention, if love be absent, it is nothing, it melts away.  The analogy is like a ship;  though its rigging be large, yet if it lacks girding ropes, it is of no service.  Or it is similar to a house; if there are no beams, of what use is the house?  Think of a body.  Though its bones be large, if it lacks ligaments, the bones cannot support the body.  In the same way, whatever good our deeds possess will vanish completely if they lack love.  (HOMILIES ON COLOSSIANS. 8)

And in the words of a lesser-known contemporary of St. John, a certain Severian of Galaba:

When love does not lead, there is no completion of what is lacking; but where love is present we abstain from doing evil to one another.  Indeed we put our minds in the service of doing good, when we love one another.

With such a spirit pervading a community, its members will “sing psalms and hymns and spiritual songs with thankfulness” to the Lord.  “The peace of Christ” will rule in the hearts of the faithful leading to a spirit of thankfulness.  Yet, there is not one drop of sentimentality in the words of the Apostle or the Fathers concerning love.  They realize that it is a gift coming after much labor and discipline – and dependent upon the grace of God.

Every Christian community/parish has the potential to grow into this love that is ultimately the one true witness to the world of the transformative power of the Gospel.  What St. Paul wrote in his Epistle to the Colossians is as challenging, inspiring and realizable today as then.  If not, then the grace of God does not actually exist, or it has abandoned us.  The process is long and arduous, but worthy of the Christian vocation.

 

 

 

'One Baptism for the remission of sins...'

Dear Parish Faithful & Friends in Christ,

We continue to celebrate the Feast of Theophany, as we are now in that period known as the Afterfeast following the actual date of the Feast last Sunday, January 6. 

In addition, on today, January 10, we commemorate one of the truly great Church Fathers, St. Gregory of Nyssa (+395), younger brother of St. Basil the Great. Though not the skilled ecclesiastical diplomat that St. Basil was, St. Gregory was even more brilliant in his theological writings and has left some enduring masterpieces to this day.

His Great Catechism is considered the most comprehensive theological treatise of the 4th c. which was a time that other enduring classics  were being produced by St. Athanasius the Great (On the Incarnation); St. Basil the Great (On the Holy Spirit); and St. Gregory the Theologian (Five Theological Orations). In the meditation below, I have included a characteristic passage of St. Gregory of Nyssa's as he draws out the moral/ethical/spiritual implications of having been "baptized into Christ."

I have also provided a link to a summary of St. Gregory's life that will offer some of the details of his life and service to the Church.

____________

  'One Baptism for the remission of sins...'

'I acknowledge one baptism for the remission of sins.'

(Nicene Creed)

In His Nativity and in His Baptism, Christ is "manifested," or "revealed," to the world as the Light of the world in order to dispel the darkness of ignorance and spiritual blindness which are the direct result of sin. 

This Feast of Theophany is also referred to as the "Feast of Lights." It was in the 4th c. that we began to celebrate our Lord's Nativity (and the adoration of the Magi) as a separate and unique event on 25 December, while 6 January remained as the Feast of Theophany on which Christ's Baptism was commemorated. 

Why did the Feast of 6 January retain the title of Theophany/Epiphany instead of 25 December, when the manifestation of the eternal Light was first revealed in His Nativity in the flesh? St. John Chrysostom writes: "...because it was not when He was born that He became manifest to all, but when He was baptized; for up to this day He was unknown to the majority."

But not only was the Lord Jesus revealed to the world as He began His public ministry with His Baptism in the Jordan at the hands of St. John the Baptist. The Holy Trinity was manifested, for the "voice of the Father" bore witness to His beloved Son, and the Spirit, "in the form of a dove," descended and rested upon the Son. According to St. Irenaeus of Lyons, the Son and Spirit are "the two hands of God." The trinitarian nature of God was manifested when Christ came to the Jordan to be baptized.

Yet, if baptism is for the "remission of sins," then why is Christ baptized, for He is without sin (I PET. 2:22; HEB. 4:15)? The liturgical texts repeatedly ask and answer this question for us in the following manner: "Though as God He needs no cleansing, yet for the sake of fallen man He is cleansed in the Jordan;" "As a man He is cleansed that I may be made clean." Christ is representative of all humanity. He is baptized for our sake. It is we who are cleansed and regenerated when He descends into the waters of the Jordan.

For with Christ, and in Christ, our human nature - the human nature He assumed in all of its fullness in the Incarnation - descends into the cleansing and purifying waters of the Jordan (anticipating sacramental Baptism), so that the very same human nature may ascend out of the waters renewed, restored and recreated. 

As the New and Last Adam He "sums up" all of us in Himself - for this reason He became man. The Spirit descends and rests upon Christ, so that our humanity may be anointed in Him. St. Athanasios the Great writes: " ... when He is anointed ... we it is who in Him are anointed ... when He is baptized, we it is who in Him are baptized." Every baptism is an "extension," a participation, in the one, unique Baptism of Christ; just as every Eucharist is an "extension," a participation in the one, unique Mystical Supper. 

St. Cyril of Jerusalem explains this sacramental participation in Christ's Baptism as follows:

O what a strange and inconceivable thing it is! We did not really die, we were not really buried; we were not crucified and raised again; our imitation of Christ was but in a figure, while our salvation is truth.

Christ actually was crucified and buried, and truly rose again; and all these things have been transmitted to us, that we might by imitation participate in his sufferings, and so gain salvation in truth.

Actually, all of creation participates and is sanctified by the manifestation of God's Son in the flesh: "At Thine appearing in the body, the earth was sanctified, the waters blessed, the heavens enlightened."

We die to sin in Baptism and are raised to new life - for this reason the baptismal font is both tomb and womb as St. Cyril of Jerusalem tells us. Our pre- and post-baptismal lives must manifest some real change, according to St. Gregory of Nyssa. 

In fact, I would like to append a few paragraphs from some of St. Gregory's writings about Baptism in order to allow him to describe the meaning of that need for change. St Gregory wrote at a time (4th c.) when he could presuppose adult baptism as the norm, but we can apply his teaching to our own consciousness of being Christians as we grow up in the Faith following "infant baptism":

When discussing baptism and spiritual birth, we have to consider what happens to our life following baptism. This is a point which many of those who approach the grace of baptism neglect; they delude themselves by being born in appearance only and not in reality. For through birth from above, our life is supposed to undergo a change. But if we continue in our present sinful state then there is really no change in us. Indeed, I do not see how a man who continues to be the same can be considered to have become different when there is no noticeable change in him.

Now the physically born child certainly shares his parents' nature. If you have been born of God and have become His child, then let your way of life testify to the presence of God within you. Make it clear who your Father is! For the very attributes by which we recognize God are the very marks by which a child of His must reveal His relationship with God. "God is goodness and there is no unrighteousness in Him." "The Lord is gracious to all ... He loves His enemies." "He is merciful and forgives transgressions." These and many other characteristics revealed by the Scripture are what make a Godly life.

If you are like this and you embody the Spirit of God, then you have genuinely become a child of God, but if you persist in displaying evil, then it is useless to prattle to yourself and to others about your birth from above. You are still merely a son of man, not a son of that Most High God! You love lies and vanity, and you are still immersed in the corruptible things of this world. Don't you know in what way a man becomes a child of God? Why in no other way than by becoming holy!

St. Gregory challenges us to remain ever-vigilant to our own baptism when we "put on Christ" and when we committed ourselves to a "mode of existence" that reveals Christ to the world.

Let Us Receive 'The Blessing of the Jordan'

Dear Parish Faithful & Friends in Christ,

"For the grace of God has appeared for the salvation of all men ... awaiting our blessed hope, the appearance of our great God and Savior Jesus Christ ..."  (Titus 2:11-13)

On January 6, we celebrate the Feast of Theophany. To use its full title, we celebrateTHE THEOPHANY OF OUR LORD AND SAVIOR JESUS CHRIST, a title that we usually summarize as "Theophany" (sometimes "Epiphany"). 

 

This year the feast was on a Sunday. The church was filled for the Feast, so we can then truly say that our communal celebration was festal. Serving the Great Blessing of Water outdoors added to the beauty of the day, as the sun was shining and the birds were chirping as we blessed the waters as a sign of the cosmic redemption of matter in and through Christ. As the Russian philosopher, Nicholas Berdyaev wrote: "The grass grows and the flowers bloom within the Church." 

 

Truly, our festal celebration was an excellent beginning to the New Year.  The Theophany commemorated on January 6, is actually the original date on which the Lord's Nativity was observed, together with the Visitation of the Magi, and the Baptism of Christ.  This nexus of events are distinct "theophanies," or "manifestations of God" to the world, each of which reveals the presence of Christ as a light illuminating the world, as well as being the long-awaited Messiah and Savior.

 

In fact, Theophany is sometimes called "The Feast of Lights." It was in the 4th c. that our current Christmas day of December 25 was established slowly throughout the Christian world.  The Nativity of Christ was a more hidden theophany; while the Baptism was more open in nature.

From the appointed Epistle reading of the Feast, TIT. 2:11-14, 3:4-7, we learn of the two "appearances" (the Gk. word is epiphania) of Christ: basically His Incarnation as Jesus of Nazareth, and His Parousia, or Second Coming, as the Lord of Glory.  Thus, the first appearance was in the past; while the second will be in the future. The first appearance was in humility; the second will be in glory. We live in the present, between these two appearances. We commemorate the one, and await the other. And our mode of life should reflect the fact that we have been baptized "into Christ."  

In his Epistle to Titus, the Apostle Paul refers to this baptism as "the washing of regeneration and renewal in the Holy Spirit"(3:5).  The purpose of this baptism was "so that we might be justified by his grace and become heirs in hope of eternal life" (3:7).  

 

The appearance/epiphany of the grace of God and the grace that we receive in Baptism is "training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in this world" (2:12).  Baptism essentially allows us - by the grace of God - to transcend our biological mode of existence; so that we are now open-ended beings capable of transformation by the power and presence of the Holy Spirit.  Although subject to our biological condition, we are not enslaved to it, with "no exit" in sight. That is a potential gift unique to human beings.

At the Third Royal Hour for Theophany, we heard a beautiful passage from the Prophet Isaiah, who anticipated the transforming power of Baptism and the mode of life that would accompany it:

 

Thus says the Lord: "Wash yourselves, make yourselves clean; remove the evil of your doings from before My eyes; cease to do evil, learn to do good; seek justice, correct oppression; defend the fatherless; plead for the widow. Come now, let us reason together, says the Lord:  though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool."

 

The Baptism of the Lord is directly related to our own personal baptism. This was prophetically delivered to Israel; anticipated by John's baptism in the River Jordan for the "remission of sins;" and now actualized in the Church each and every time that a person - infant, child, adolescent, adult - "puts on Christ" in the sanctified waters of the baptismal font. If, as the Apostle Paul declares, we have "put on Christ," then we need to manifest a Christ-like life to the world to the extent that we are able. The Feast of Theophany brings that to life for us as we now, as then, receive the "blessing of the Jordan."

When we "bless" the waters, we are basically acknowledging the initial "very good" with which God blessed the created world "in the beginning" (GEN. 1:31). We do not disparage the created world, but rather rejoice in it. We are definitely not dualists! 

 

However, that initial state of pristine purity was lost through the subsequent presence of sin within the world, to such an extent "that the whole creation has been groaning in travail together until now" (ROM. 8:22). 

 

Therefore, the entire cosmos has been awaiting the redemption that only the Son of God could bestow through His Incarnation, Death and Resurrection. In this way, "the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God" (ROM. 8:21). 

 

By blessing the material world — probably best exemplified through the blessing of that most primal and foundational of all earthly elements, water — we anticipate that eschatological liberation here and now within the grace-filled life of the Church. To summarize this ecclesial recognition of the goodness and sanctification of the world around us, we can turn to the explanation offered by Archbishop Kallistos Ware, from the Festal Mention:

The fall of the angelic orders, and after it the fall of man, involved the whole universe. All God's creation was thereby warped and disfigured: to use the symbolism of the liturgical texts, the waters were made a "lair of dragons.' 

Christ came on earth to redeem not only man, but - through man - the entire material creation. When He entered the water, besides effecting by anticipation or rebirth in the font, he likewise effected the cleansing of the waters, their transfiguration into an organ of healing and grace. 

Further, in discussing our traditions of taking some of the blessed water home with us, Archbishop Kallistos writes the following:

...Orthodox are encouraged to drink from the water that has been blessed at Epiphany and to sprinkle themselves with it; they take it also to their homes, and keep it there to use from time to time. In all this they are not guilty of superstition. If they act so, it is because they are convinced that in virtue of Christ's Incarnation, of His Baptism and Transfiguration, all material things can be made holy and 'spirit bearing." (The Festal Menaion, p. 58-59.

The Leavetaking of Theophany is not until January 14. That means that we will continue to celebrate the Feast next Sunday at the Liturgy.  

 

During this time of the Afterfeast, a good practice is to incorporate the troparion of the Feast into our daily prayer life: both in our personal prayer and as a family. Before blessing our family meals together, we could sing or chant the troparion of the feast, so that we are doing at home, what would be done in church - extend the celebration of the Feast and thus be more attentive to the liturgical rhythms of the Church calendar. 

Resolutions or Repentance?

Dear Parish Faithful & Friends in Christ,

According to the civil calendar, we begin the year of our Lord (Anno Domini) 2019, on January 1. The year of 2019 is based upon the calculations of a medieval monk who, in attempting to ascertain the exact date of the birth of Christ, missed the year 0 by only a few years. According to contemporary scholars, Jesus was actually born between what we consider to be 6 – 4 B. C. These were the last years of Herod the Great, for according to the Gospel of St. Matthew, Jesus was born toward the very end of Herod’s long reign (37 – 4 B.C.). Christians therefore divide the linear stretch of historical time between the era before the Incarnation; and the era after the Incarnation and the advent of the Son of God into our space-time world. 

In other words, the years before the Incarnation are treated as something of a “countdown” to the time-altering event of the Incarnation; and the years since are counted forward as we move toward the end of history and the coming Kingdom of God. By entering the world, Christ has transformed the meaning and goal of historical time.

Recently, there has been a scholarly shift away from this openly Christian approach to history, as the more traditional designations of B.C. and A.D. have been replaced by the more neutral and “ecumenically sensitive” designations of B.C.E. (Before the Common Era), and C.E. (Common Era). Understanding and interpreting history from a decidedly Christian perspective, I would still argue in favor of the more traditional B.C. and A.D.

Although an issue of more than passing interest, that discussion may appear somewhat academic in comparison to the pressing issues of our daily lives as they continue to unfold now in 2019. We will  exchange our conventional greetings of “Happy New Year” probably more than once in the next few days. 

Under closer inspection, there remains something vague about that expression, and perhaps that is for the better. Do we wish for the other person – as well as for ourselves – that nothing will go (terribly) wrong in the unknown future of the new year? More positively, do we wish that all of our desires and wishes for our lives will be fulfilled in this new year? Or, are we wishing a successful year of the perpetual pursuit of “happiness” (whatever that means) for ourselves and for our friends? At that point we just may be reaching beyond the restrictive boundaries of reality. As Tevye the Dairyman once said: “The more man plans, the harder God laughs.” 

Perhaps the more realistic approach would be to give and receive our “Happy New Year” greetings as neighborly acknowledgement that we are “all in this together,” and that we need to mutually encourage and support one another.

We also approach the New Year as a time to commit ourselves to those annual “resolutions” that we realize will make our lives more wholesome, safe, sound, or even sane - if only we can sustain them. A resolution is to dig deep inside and find the resolve necessary to break through those (bad) habits or patterns of living that undermine either our effectiveness in daily life; jeopardize our relationships with our loved ones, our friends and our neighbors; or seriously threaten to make us less human than we can and should be. 

We know that we should eat less, swear less, lust less, get angry less, surf the computer less, play on our iPhones less, watch TV less and so on. We further know that we need more patience, more self-discipline, more graceful language, more attention to the needs of others, more “quality time” with our families and friends, more forgiving, more loving and so on. We know, therefore, that we need to change, and we intuitively realize how difficult this is. Bad habits are hard to break. Therefore, we need this annual opportunity of a new beginning and our New Year resolutions to give us a “fighting chance” to actually change. 

We may joke about how quickly we break our resolutions, but beneath the surface of that joking (which covers up our disappointments and rationalizations) we are acknowledging, once again, the struggle of moving beyond and replacing our vices with virtues. May God grant everyone the resolve to maintain these resolutions with care and consistency.

And yet I believe that we can profoundly deepen our experience of the above. For, as a “holiday” is a more-or-less secular and watered-down version of a “holy day;” so a resolution is a more-or-less secular and watered-down version of personal repentance. To repent (Gk. metanoia) is to have a “change of mind,” together with a corresponding change in the manner of our living and a re-direction of our lives toward God. The New Year’s resolution of our secularized culture may be a persistent reminder — or the remainder of — a lost Christian worldview that realized the importance of repentance. “There is something rotten in Denmark,” and an entire industry of self-help and self-reliance therapies — totally divorced from a theistic context — is an open acknowledgement of that reality regardless of how distant it may now be from its religious expression. As members of the Body of Christ living within the grace-filled atmosphere of the Church, we can, in turn, incorporate our resolutions within the ongoing process of repentance, which is nothing less than our vocation as human beings: “God requires us to go on repenting until our last breath” (St. Isaias of Sketis). Or, as St. Isaac of Syria teaches: “This life has been given you for repentance. Do not waste it on other things.”

Summarizing and synthesizing the Church’s traditional teaching about repentance, Archbishop Kallistos Ware has formulated a wonderfully open-ended expression of repentance that is both helpful and hopeful:

Correctly understood, repentance is not negative but positive. It means not self-pity or remorse but conversion, the re-centering of our whole life upon the Trinity. It is to look not backward with regret but forward with hope – not downwards at our own shortcomings but upward at God’s love. It is to see, not what we have failed to be, but what by divine grace we can now become; and it is to act upon what we see. In this sense, repentance is not just a single act, an initial step, but a continuing state, an attitude of heart and will that needs to be ceaselessly renewed up to the end of life.  (The Orthodox Way, p. 113-114)

Hard not to be inspired by such an expressive passage! In the Service of Prayer for the (Civil) New Year, we incorporate into the litanies of the service some of the following special petitions . Thus, in the language of the Church, these petitions served as an ecclesial form of the resolutions we make to break through some of our dehumanizing behavior; as well as a plea to God to strengthen our better inclinations:

That He will drive away from us all soul-corrupting passions and corrupting habits, and that He will plant in our hearts His divine fear, unto the fulfillment of His statutes, let us pray to the Lord.

That He will renew a right spirit within us, and strengthen us in the Orthodox Faith, and cause us to make haste in the performance of good deeds and the Fulfillment of all His statutes, let us pray to the Lord.

That He will bless the beginning and continuance of this year with the grace of His of His love for mankind, and will grant unto us peaceful times, favorable weather and a sinless life in health and abundance, let us pray to the Lord.

If you resolve to seek and to “love the Lord your God with all your heart, and with all your soul and with all your mind … and your neighbor as yourself” (MATT. 22:37-38), then I believe that this new year may not be perpetually “happy,” but that it will truly blessed.