Showing posts with label grace. Show all posts
Showing posts with label grace. Show all posts

Sunday, June 21, 2026

Apostles Fast Meditation

Source: legacyicons.com

When we let the flesh have its own will in everything, and it exceeds its proper bounds and rises up against the soul, then it destroys and corrupts everything. This is not owing to its own nature, but because it is out of proportion … And what hope of salvation is there left, if it is impossible for one who is bad to become good? This is not what he says.

How else would Paul have become such as he was? How would the penitent thief, or Manasses, or the Ninevites—or how would David, after falling, have recovered himself? How would Peter after the denial have raised himself up? (1 Cor. 5:5). How could the man who had lived in fornication have been enlisted among Christ’s fold? (2 Cor. 2:6–11). How could the Galatians who had “fallen from grace” (Gal. 5:4) have regained their former dignity?

What he says, then, is not that it is impossible for a man who is wicked to become good, but that it is impossible for one who continues wicked to be subject to God. Yet for a man to be changed, and so become good, and subject to Him, is easy … It cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For it is undivided in Itself, and has a most entire Oneness.

—St. John Chrysostom, Homily XIII on Romans VII

Saturday, June 13, 2026

Apostles Fast Meditation

Source: pmb.ox.ac.uk

 Active life requires on our side effort, struggle, the persistent exertion of our free will. “Strait is the gate and narrow is the way that leads to life. … Not everyone that says to Me, ‘Lord, Lord,’ shall enter into the kingdom of heaven, but he that does the will of my Father” (Mt. 7:14, 21). We are to hold in balance two complementary truths: without God’s grace we can do nothing; but without our voluntary cooperation God will do nothing. Our salvation results from the convergence of two factors, unequal in value yet both indispensable: divine initiative and human response. What God does is incomparably the more important, but man’s response is also required.

—Metropolitan Kallistos Ware, The Orthodox Way

Wednesday, February 11, 2026

Midweek Morning Meditation -- Have I Ever Really 'Heard' the Parable of the Prodigal Son?

 

Source: uncutmountainsupply.com

As we move forward in the pre-lenten Sundays and the upcoming week of the Last Judgment (MATT. 25:31-46), perhaps we can "meditate" throughout this week on the Parable of the Prodigal Son from yesterday's Liturgy. When thought over deeply, we begin to understand how inexhaustible it really is!

This parable is chosen at this particular time in order to draw us toward repentance (Gk. metanoia); to remind us that Great Lent is the “school of repentance;” and that without repentance, our other “lenten efforts” become rather meaningless – if not spiritually dangerous. What will it take to convince us that we, too, need that “change of mind” and return to our heavenly Father that is the truest expression of living according to the Gospel?

As I ponder that question, I ask myself further: Have I ever really heard this parable in the way that Christ refers to “hearing?” And that would mean being shaken at the very core of my being. Am I only paying “lip service” to this greatest of the parables, as I listen to it as a wonderful short story that is exciting to analyze and discuss; but not quite capable of moving me any closer to genuine repentance? Again, these are the questions that come to my mind as I have heard this parable in the Liturgy for over forty four years now as a priest.

Yet, if we have spent some time in analyzing the richness of this parable, then we realize that it is not only about the prodigal son, with the two other characters – the father and the older brother – acting in a clearly subordinate manner or for the sake of rounding out the story. They are both integral to the parable and hold equal weight as we try and grasp the parable as a whole. Without the father and the older son, the parable would suffer from a certain one-sidedness or incompleteness.

This is absolutely true when it comes to the very core meaning of the parable - which is repentance. We are deeply moved by the movement of the prodigal son toward his return to his father’s home. We first read of his journey to a “faraway country” and rapid and total decline wherein he wastes his inheritance in “loose living.” An all too-familiar tale. This is followed by a spiraling descent that has him longing for the pods that serve as food for the pigs he has been hired to tend. His re-ascent begins with his “coming to himself” after what must have been a painfully honest self-assessment of his stricken condition of estrangement from even basic human fellowship. This culminates in the thought of returning to his father and begging for mercy and the actual movement of “arising” and doing it.

None of this would have born any fruit, however, without the compassion and love of the prodigal son’s father who embodies the forgiveness that completes his repentance. If the father had been stern, or absorbed with his own sense of being offended; if he had chastised his son with the predictable and perhaps satisfying retort, “I told you so;” then the parable would collapse with an all too-human reaction that would be plausible but unworthy of the Gospel that Jesus came to proclaim. For the father of the parable is a figure of our heavenly Father’s compassion, love and forgiveness that Christ came to offer to all and every sinner. The father remains unforgettable as a “character” precisely because he confounds our expectations in his boundless love fully revealed by running out to his son, falling on his neck and kissing him. This is how the Father “Who is without beginning” acts toward his wayward creatures who have spent their inheritance – the “image and likeness” of God – in the faraway country of self-autonomy and the “swinish” fulfillment of the most base desires. Our repentance results in a cosmic joy that God shares with the angels and the preparation of the “banquet of immortality.”

The older son represents precisely that all too-human response referred to above of hurt feeling and an offended sensibility that leaves him insensitive to his repentant brother’s return and salvation. No matter how justified such a response would seem from our human perspective, it remains outside of the Gospel’s “transvaluation of values.” If our "common sense" approach would align us with the older brother, then the image of God presented by Jesus would only prove to be scandalous, as it would challenge us to leave the false security of defending our wounded pride and ego. 

This is our “invitation” to Great Lent offered to us by the Lord Jesus Christ: “Repent, for the Kingdom of heaven is at hand” (MATT. 4:17). To help us understand the beauty of that movement of repentance, the Lord delivers what just may be his “parable of parables,” the one we usually name after the prodigal son. So before we get out our lenten cookbooks, we must first really “hear” this parable and pray to God that He will direct and guide us toward true repentance. 

The lenten cookbook will not save us – but repentance and acceptance of the grace of God will.

Friday, June 7, 2024

PASCHA - Day Thirty Four — 'Free to be wooed'

 


Dear Parish Faithful,

CHRIST IS RISEN!   INDEED HE IS RISEN!

Referring back to yesterday's Paschal Meditation, we discovered that Jesus is the heavenly "Bridegroom" that fulfills the "types" of meetings and marriages that occurred in the Old Testament around a well (Isaac and Rebecca; Jacob and Rachel). This theme of the true "husband/bridegroom" emerges again in the dialogue between Jesus and the Samaritan woman, when Christ asks her about her current husband. After letting her know that this, her sixth husband, was not truly her husband (Jn. 4:17-18), Christ will speak to her of the true worship of God. But if we pause on this someone awkward part of their dialogue - the personal life history of the woman of Samaria - perhaps we can uncover the Lord's motives in exposing her irregular marital history. In again turning to Brendan Byrne from his commentary on St. John's Gospel - Life Abounding - we find a very nuanced and balanced approach, which shifts away from moral condemnation, to the deeper issues of one's longings in life:

_____

""Feminist exegesis has rightly taken male interpreters to task for letting their imagination run riot in detailed reconstruction of the woman's sinful way of life. On the one hand, it seems impossible to avoid all sense of scrutiny of her way of life - albeit with Jesus as conversation partner rather than master and judge. Dorothy Lee observes, "These verses function, not to expose moral guilt, but to uncover the pain of the woman's life in her relationships with men." True, but such pain in human relationships is perhaps a symptom of the deeper "thirst" that Jesus is attempting to uncover, a longing for "life" that only the experience of intimacy with the divine can give. It is hard to eliminate from the conversation all sense of a need for conversion from a way of life that is to some degree morally suspect. The woman's dismissive disclaimer, "I have no husband" (v. 17a), has expressed the truth (v. 17b-18). She has had five husbands and, unsuccessful in all relationships, is ironically now free to be "wooed" and brought to the truth of Jesus."

From Life Abounding by Brendan Byrne, p. 84.


Thursday, June 6, 2024

PASCHA - Day Thirty Three — 'Jesus comes now to woo a people beyond Israel'

 

 by Theophanes the Cretan, Stavronikita, Mt Athos, 16th c.

 

Dear Parish Faithful,

Christ is Risen!   Indeed He is Risen!

At the beginning of the encounter between Jesus and the Samaritan woman, St. John "sets the scene," so to speak, in the following manner:

"So he came to a city of Samaria, called Sychar, near the field that Jacob gave to his son Joseph. Jacob's well was there, so Jesus, wearied as he was with his journey, sat down beside the well. It was the sixth hour." (Jn. 4:5-6)

Besides the deep historical significance of Jesus sitting by Jacob's well, what other biblical and typological themes are profoundly present in this scene? A very fine biblical scholar, Brendan Byrne, in his commentary on St. John's Gospel, entitled Life Abounding, uncovers the following:

"A particularly rich source of allusion is a pattern in the patriarchal stories where "courtship meetings," leading eventually to marriage, take place at wells. In Genesis 24:1-27 the servant whom Abraham has sent to Aram-naharaim to find a wife for his son, Isaac, meets Rebekah at a well and asks her for a drink. Generously, she offers to draw water for his camel as well. (Also in common with John 4:7-30 is the fact that the woman is carrying a water-jar - hydria; Gen. 24:15, etc.; cf. John 4:28 - and that the success of the mission leads the servant to "worship" the Lord: Gen. 24:26-27; cf. John 4:19-24). In Genesis 29:1-14 Jacob is beside a well when his future wife Rachel approaches to water the sheep that she tends. Recognizing her as the daughter of his uncle Laban, Jacob removes the stone that covers the well, enabling her sheep to be watered; then he kisses her, his cousin and future wife. These biblical associations hover around the meeting between Jesus and the Samaritan woman. Already present as "Bridegroom" (of Israel) at the wedding in Cana and explicitly named as such by John (3:21), Jesus comes now to "woo," in the person of this woman, a people (the Samaritans) beyond the confines of Israel, anticipating in this way the first mission of the later church (cf. Acts 8:1b-25)."

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The scriptural text is so rich even before the woman of Samaria arrives to meet her "Bridegroom!" 

From Life Abounding by Brendan Byrne, p. 80

 

 

Tuesday, June 4, 2024

PASCHA - Day Thirty One — 'The Spring came upon the spring...'

 


Dear Parish Faithful,

CHRIST IS RISEN!  INDEED HE IS RISEN!

 

Christ ... the source of the breath of life for

   all, when he was

Weary from a journey, sat down near a spring

   of Samaria.

And it was the season of burning heat. It was

   the sixth hour, as the Scripture says,

It was the middle of the day when the Messiah

   came to illumine those in darkness.

The Spring came upon the spring, not to drink

   but to cleanse.

The fountain of immortality was near the

  stream of the woman as though it were in need.

He is tired from walking, He who tirelessly 

   walked on the sea.

He who furnishes exceeding great joy and 

   redemption.

St. Romanos the Melode

Kontakion of the Woman of Samaria 9.4.

____

We can always trust that in the poetic theology of St. Romanos the Melode we will find an endless stream of images, allusions and types to fill us with wonder over the fact that the eternal Word of God became flesh. Here, in the encounter with the Samaritan woman (Jn. 4:1-42), it is the paradox of the Spring (of Life) coming to a spring in the wilderness, not only to quench his thirst, but to "supply" an endless stream of water that wells up to eternal life in its recipients.


Saturday, June 1, 2024

PASCHA - Day Twenty Eight — 'Give Me This Water'

 


Dear Parish Faithful

 

CHRIST IS RISEN!  INDEED HE IS RISEN!

 

““Jesus said to her (the Samaritan woman), ‘Every one who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life.’ The woman said to him, ‘Sir (Κύριε), give me this water, that I may not thirst, nor come here to draw.’” (Jn 4: 13-15)

At this point, the Samaritan woman does not yet understand what kind of “water” Christ is talking about. But I love how she immediately wants it, as a “spring of water” that will be “in” her, rather than in this well on the outskirts of her village, whence she needs to carry it home. And she believes that this Stranger can provide it, saying, “Sir, give me this water, that I may not thirst, nor come here to draw.” But she hasn’t yet understood that her real “problem” is not physical thirst, which compels her to go to the trouble to “come here to draw,” but the spiritual thirst that has brought her far more trouble, as she has been trying to quench it in the wrong places, in relationships with men. As Christ will point out to her a bit later in this narrative, she has had “five husbands,” and now “has” a sixth guy, who is not her husband (Jn 4: 18).

I’m thinking today about this “spring of water welling up to eternal life,” which Christ offers to open “in” each of us, if we drink of His “water.” Unlike “drinking the Kool Aid” of merely-human teachers or gurus, my drinking of the “living water” of the grace of the Holy Spirit does not enslave or belittle me into human codependency. It empowers me to true usefulness to myself and others, as God, the Source of Life, liberates me from a crippling neediness or “thirst” for other people or things to fill that hole in my heart. Instead, He frees me to offer to others this very-extraordinary Something “in” me, but not “from” me, the grace of the Holy Spirit. “Lord, give me this water, that I may not thirst.” Amen!

Sister Vassa from her "Coffee With Sister Vassa" podcast

_____

This is a thoughtful meditation on "the spring of water welling up to eternal life" from Sister Vassa, in anticipation of the Liturgy tomorrow morning on the Fifth Sunday of Pascha - the Sunday of the Samaritan Woman. I, in turn, will focus on the reading from The Acts of the Apostles, specifically on Acts 11:26: "and in Antioch, the disciples were for the first time called Christians." Just what does it mean to be called - or to call oneself - a Christian in this day and age?


Friday, January 17, 2020

Film Review: 'Just Mercy'


Dear Parish Faithful,

Earlier this week, Presvytera Deborah and I saw a deeply affecting film that explored themes as important as justice and mercy within the wider context of racism and the systemic injustice and deplorable inhumanity that racism can generate. 


Just Mercy Show Times


The film we saw is called Just Mercy. This was a cinematic dramatization of a notorious murder case that takes us back to the world of the 1980's- 1990's in the state of Alabama. The setting is actually in the small town where Harper Lee lived, and where she set her American classic, To Kill a Mockingbird. 

In the film, an African-American man by the name of Walter McMillan (played by Jamie Foxx) is arrested and convicted of brutally murdering a young white woman, though there was no real evidence to convict him other than an unreliable witness who was pressured to testify against him. Mr. McMillan was sentenced to death for this crime and spent about eight years on death row. His case was eventually taken up by an idealistic Harvard-trained lawyer, an African American by the name of Bryan Stevenson (played by Michael Jordan). 

Stevenson has devoted his life to defending convicted criminals on death row who either did not receive a fair trial, or did not have competent legal representation. A credit at the end of the film informed us that he has helped spare the lives of 85 men wrongfully convicted of murder and eventually spared the death sentence through his legal intervention. That is an accomplishment of heroic dimensions.  

Just Mercy was based on Stevenson's memoirs of the case that he published in the past. From what I have been able to read about the case, the film appears to be a reliable presentation of the case as it unfolded over time, though again in an engaging dramatized form. The case gained some real notoriety when it was the subject of investigation on the popular 60 Minutes series. Both presvytera and I would highly recommend it. 

In a film market flooded with either excessive action, sex, or just plain inanity, this is a good example of a film with genuine moral content that will make your "blood boil" over such crass injustice; and will also make you think out the implications of such themes as justice and mercy captured by the film's title. Such a film can have a good impact on our "young adults" and both broaden and deepen their own emerging moral sensitivity. Whenever justice and mercy are the subject of a work of art, one can justifiably reflect upon it theologically. There are deep Christian themes embedded within this film that are easily discernible and worthy of reflection and discussion. Issues of sin and redemption, the workings of the conscience, guilt and forgiveness, are some of the more obvious ones that come readily to mind and which receive thoughtful consideration throughout the film.

What is sobering about Walter McMillan's case is that it occurs about a quarter of a century after the passage of Civil Rights legislation in the 60's. Racism - either systemic or personal - can be so ingrained within any society that it becomes "natural" and something of a "way of life." Legislation will combat racism but cannot eradicate it. Ultimately, it is about a change of mind and heart. Then again, any attempt to combat it is met with mistrust, or simply contempt and hostility. In the racially polarized society that continued to exist in rural Alabama at the time of the film - again the 1980's - 1990's - we see how this led to the arrest and conviction of Walter McMillan. In the film this is all the more egregious as it is painfully clear that Walter McMillan was not even remotely involved in this tragic murder case.

What is equally troubling was the fierce opposition that any attempt to reopen this case was met with. And this opposition was organized from the top down, so to speak: law enforcement, the legal community, the judiciary, etc. This was further intensified by the not-so-hidden threat of violence that persons involved with seeking justice in this case were threatened with, beginning with Bryan Stevenson himself. 

At the same time, there were other decent (white) people who had moved far beyond such ingrained racism, and who also worked with the black community to seek justice in this case. At one point, a disheartening legal judgment, after a well-crafted appeal, had placed Mr.McMillan back on death row. But this decision was overturned by the higher State Court of Alabama, so that here you sensed the gains of the Civil Rights movement that served the cause of equal justice. And, of course, Walter McMillan is eventually given his freedom without even needing a new trial. This is not meant to be a "spoiler" because this was a very high-profile case that received national attention and one that can be studied from a variety of sources. Even though one may know the outcome of the case ahead of time, the tension and uncertainty that the film maintains, is dramatically very convincing.

The film itself is well done. One of the challenges of a film that is portraying actual people, many of whom are still alive, is that of being one more "bio-pic." At least for me, bio-pics often just don't succeed in being that attractive. These can be either overly-dramatized or overly-sentimentalized. I believe that the director of Just Mercy, Destin Daniel Cretton, maintains a good balance between both of those tendencies. 

With the story line being what it is, the film is intense and it is heartfelt, but never really overblown or maudlin. Of course, we have fine and nuanced dramatic performances by both Michael Jordan and Jamie Foxx, as well as the cast of other supporting actors. And they are both given some scenes filled with drama and good dialogue. There was a wonderful scene in which Jamie Foxx, playing Walter McMillan, says - after years of being considered and called a murderer, and after he finally was defended in a convincing manner - that "I have got my truth back." And Michael Jordan, playing Bryan Stevenson, is given some fine speeches that attain a level of genuine rhetorical flourish. Hard to say just how true-to-life all of that may be. (Though I recently heard an interview with the "real" Bryan Stevenson and he is very articulate). 

One hopes that the essence of each of the persons they were portraying is not distorted in the process of bringing them to the screen. Yet, how fitting that Walter McMillan, a victim of racism and acute prejudice, accused of a murder he did not commit, and suffering through years of this together with his family, is the subject of a film that captures his dignified suffering in an honorable fashion. (Sadly, he died in 2013 of acute dementia thought to have been the result of the trauma of spending years on death row). 

Finally, the film appeals to our own sense of right and wrong and of justice properly served. As I said earlier, it makes your "blood boil" while remaining simultaneously satisfying on the moral plane when people of goodwill and deep conviction work toward the service of "justice, mercy and unmerited grace." That meaningful expression belongs to Bryan Stevenson, spoken before a United States senate investigative committee. A sense of "unmerited grace" is a fine way to conclude a film concerning justice and mercy.

Again, I would accord Just Mercy a hearty endorsement/recommendation - as would Presvytera Deborah.


As something of an addendum to my review, I would like to briefly explore the very open allusions to Harper Lee's classic To Kill a Mockingbird that are found throughout the film. 

The setting of the film is in the small Alabama town in which she lived for many years. What was the significance of that great novel in relation to the content of the film? Presvytera Deborah and I had a "lively discussion" over its possible meaning. One of us thought that perhaps the director is telling us that now a black man is a lawyer standing where Atticus Finch once stood, and successfully defending another black man; whereas Tom Robinson in the novel, endured no such redemption and was even tragically killed in the end. Were we being told that as a society, we have "progressed" to this point, where justice can be so served? Or, as one of us thought, is the background presence of To Kill a Mockingbird a painful reminder that racism within the judicial system continues to linger on a full half century - including the era of the Civil Rights Movement - later? A rather troubling question. 



Thursday, February 22, 2018

'The synergy of divine grace and human freedom...'


Dear Parish Faithful,

GREAT LENT - The Fourth Day

"Grace is a presence of God within us which demands constant effort on our part; these efforts, however, in no way determine grace, nor does grace act upon our liberty as if it were external or foreign to it... 
"Eastern tradition has always asserted simultaneity in the synergy of divine grace and human freedom."

- Vladimir Lossky (+1958)

Wednesday, February 21, 2018

'The Righteousness of Works and the Grace of the Spirit...'


Dear Parish Faithful,

GREAT LENT - The Third Day


"As the grace of God cannot descend upon souls which flee from their salvation, so the power of human virtue is not of itself sufficient to raise to perfection souls which have no share in grace... the righteousness of works and the grace of the Spirit, coming together to the same place, fill the soul in which they are united with the life of the blessed."

- St. Gregory of Nyssa
 
Please share any responses or comments with me that you may have upon reading these short Lenten reflections. With your permission, I could pass then share any such comments with the parish - either with your name or anonymously, whatever you prefer.
 
In addition, I am attaching a couple of older items that I have prepared for Great Lent. The first is a detailed description of the fasting discipline during Great Lent, prepared by Fr. John Hopko. The second is an excellent summary by Mother Paula of Archbishop Kallistos Ware's classic article on the Meaning of the Great Fast.
 
 

Monday, January 30, 2017

The Conversion of Zacchaeus and our desire for Encountering Christ


Dear Parish Faithful,



The Sunday of Zacchaeus signals the approach of Great Lent in four weeks. This year, the beginning of Great Lent will be Monday, February 27.  Thus, Pascha will be celebrated on April 16 this year.  My goal is to write a short meditation or two this week so that we can further reflect on this marvelous passage from St. Luke's Gospel (19:1-10). 

At the moment, I would simply like to address the issue of our familiarity with a given Gospel text, and how that (supposed) familiarity can lead to the tempting thought that we know a given passage thoroughly.

I am not concerned with how well we may know the words of a  given passage - perhaps we know them practically "by heart!" -  or even the over-all story-line.  I am referring to the deep inner meaning of a given passage.  We may not distinguish between the two, and thus be convinced that since we know the words and events of a given passage so thoroughly that there may not be much more to learn about it.   

I am convinced that this is a temptation. 

There is a saying, something like "familiarity breeds contempt." Obviously, no one will feel "contempt" for any passage of the Gospel regardless of how well it is known!  But, familiarity could breed indifference or neglect, leading to a certain lack of vigilance in approaching a given passage. Such an attitude can also make the passage somewhat stale or stagnant in our minds, even unintentionally.

I would first say that "subjectively" we hardly ever approach a given text - any text - from the exact same perspective. (We could, of course, say the same thing about looking at a work of art or listening to a piece of music). And I believe that this is even more significant of a factor when approaching the Gospels. That is because we are always changing and because we bring such a complex set of life-circumstances to any given text of the Gospel that we carefully read. 

As human persons we are ever-changing beings, and not simply static or unchanging. If life is going well for us, we read a text in a certain light; yet if life is not going so well, we will read that same text quite differently.  Those two factors could change the level of urgency with which we approach any given text of the Gospels.

This recognition of never approaching the same text from an identical perspective is made clear by our aging process. Surely, how we read a given passage at twenty years of age, will not be the same as the decades of our lives unfold.  I am quite certain that hearing the story of Zacchaeus while now over sixty years of age is quite different from I first became a priest when I was around thirty years old. In fact, it must surely change from year-to-year!

This process of maturity through the aging process will hopefully lead to an ever-expanding and ever-deepening appreciation for any given passage, and a sure realization that the Gospels are inexhaustible in their meaning.

It is good to study the Gospels from an "objective" point of view, though that can only go so far.  What I mean is that it is very important to understand the historical, social and religious background of the Gospels, what we today call "context."  Certainly, this makes the text so much more alive for us and it yields a good deal of helpful interpretation.

That Zacchaeus was a publican/tax-collector, and that he was most probably despised for that reason, is a very significant part of his story. It brings that much more "drama" to his eventual conversion; even a genuine poignancy.

The conflict between how Jesus was reading and interpreting the Law and how that differed from the reading/interpretation of the Pharisees, as an example, is also a very significant factor. This underlying difference also plays a role in the account of Zacchaeus and how the "crowd" saw him and how Jesus saw him.

Yet, for all of its importance, if we reduce the Gospels to this historical, social and religious context; or rely so heavily on that, then this very "objectivity" can obscure the deeper meaning of a given passage.

We must somehow always realize that the Gospels are speaking to each and every one of us directly.  If we do not, or cannot, see or feel that, then we cannot boast of knowing the Gospels well - or at all.  We cannot know a given passage unless or until we realize that it is saying something to us today. Or better, is challenging us today in our attitudes, in our self-centeredness; in our complacency or even defensive self-justification for our sins; of how we refuse to change.

Thus, the story of the conversion of Zacchaeus speaks to us today about our level of desire for God, for conversion; as well as reveal to us how compassionate and merciful Christ is and how the grace of God that He offers us is so potentially life-transforming. Thus, it is a living text that cannot be reduced to its meaning in the past.  

I would simply add that our veneration of the Gospels as the Word of God should always fill our minds and hearts with not only a deep respect for the Gospels; but with a deep and abiding love for the Lord - the eternal Word of God - who is revealed to us in any given text and a desire to know Him as deeply as possible. 

Approaching the Gospels with a prayerful mind and heart is also of great importance. We could use the Prayer before the Gospel from the Liturgy before reading, or offer inwardly a short form of that prayer.

We are encountering Christ - or being encountered by Christ - when we sit down and open up the Gospels, in the hope of being nourished with the "words of eternal Life" (JN. 6:68)