First half of Holy Week

First Three days of Holy Week

   The King of the Universe enters Jerusalem in humility — He even had to borrow a donkey to ride. And the Pharisees are upset. This One Whom they had counted as an enemy is now proclaimed King of Israel.

Thus begins Holy Week. Jesus comes as a humble King. And Time as we know it begins to pass away. In the Eucharist, the Passion, the Death, the Resurrection, the Kingdom of God breaks into our time. That which is without Time comes to dwell in time. The fathers of the Church underline this by having no assigned Tone to this week. The Octoechi have ceased. Time, as we usually measure it, in the Church, is going away.

Our services in the parishes underscore this. Morning services begin to be served in the evening, and evening services are served in the morning.  Time is beginning to wobble.

Sunday, Monday, Tuesday and Wednesday evening we celebrate the Bridegroom Matins. The theme of these services is the same as the parables of the Heavenly Banquet. Jesus had said: “The Kingdom of God is like unto a banquet.” The Kingdom of God is that Time-outside-of-time. This banquet we prepare for on these days. And we prepare ourselves, for “Behold the Bridegroom cometh at midnight…” And the great Banquet we prepare for is the Eucharist that we shall see inaugurated on the coming Thursday, and the Passion that we will encounter later in the week. And the Passion flavours everything we do this week, “for Christ, in His love, hastens to His sufferings.” These first three days are seen as a first-fruit of the Passion.

The daily themes of the Bridegroom Matins focus on the movement towards the end of time as we know it.

The first day of the Bridegroom Matins we focus on the Patriarch Joseph, who fled the temptation of Potiphar’s wife, and who was placed by God, in a time of famine to preserve his people. He also set in motion the events that would require the Passover. The Gospel focuses on the Fig tree.  The Fig tree was not ready to encounter Jesus, and so it was cursed. This is a rebuke and a warning to us. We go to Church services and do our best to appear religious, but we lack the fruits of religion: we do not feed the hungry, give to the poor, visit the sick and imprisoned. Instead we are self-willed, greedy, arrogant, and prideful. Part of our preparation to receive the Kingdom of God is to be watchful over these things in our selves and to be merciful to others.

On Tuesday, we focus on the Ten virgins, half of whom were prepared for the coming of the Bridegroom, and half of which were not. The service asks of us “Are we prepared? Are we ready?” much in the same way that our weekly preparation for communion asks us. The Kingdom of God is coming to us; that day beyond all days will soon be upon us. And what about the oil? Oil is a pun for mercy. Five had plenty of mercy, five did not. So we must be merciful to all, for behold the Bridegroom comes at midnight.

On Wednesday, we are given a contrast between the sinful woman who anoints Jesus’ feet, and Judas who betrays Jesus.

Jesus comes to be anointed before His death. It  is both for His death and to indicate Him as the anointed One, the Christ, that He is anointed. He is anointed not by His host, but by a sinful woman, a harlot. What Simon the Pharisee withheld from Jesus this woman gives freely. The Lord of the Universe is recognized by the humble, while the self-righteous miss Him even when He comes to them. All Simon can offer Jesus is his offense at the offering of this woman.

And Judas also takes offense. Jesus rebukes him. He paraphrases Deuteronomy: “The Poor you shall always have with you.” This has been used by some as a justification for doing nothing for the poor. But the rest of that verse in Deuteronomy says: “Therefore, I command thee saying: thou shalt open thy hand wide unto thy brother and to thy poor, and to thy needy, in thy land.” Jesus makes reference to our duty to the poor, but indicates that His time with them in the flesh is limited — that it must be savoured.

Jesus is telling them that there will be plenty of opportunities to minister to Him indirectly by ministering to the poor — but this is a unique opportunity to minister to Him directly.

And lest we exalt ourselves above Judas, let us remember that at the betrayal, in Matthew’s Gospel he kisses Jesus with affection. How do we kiss Jesus? Mostly we kiss him mindlessly, without thought or attention. Judas intentionally betrayed Jesus — we betray Him without intention, but we still betray Him. In the Kontakion we acknowledge that we have transgressed more than the harlot. We also transgress more than Judas. Yet we are assured, in the hymn of Kassiani, that Christ has mercy without measure.

Each night the Exapostilarion of the feast sings: Thy Bridal Chamber, I see adorned, O Saviour; and I have no wedding garment that I may enter.

What is our wedding garment? It is love: Love of God and neighbour. This we must not only feel, we must also do, that the Giver of Light may illumine our soul and save us.

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Passions

Sometimes we indulge our passions as a substitute for sitting with uncomfortable feelings. It is helpful to note those feelings and inquire in oneself what their origin might be. Sometimes our passions are formed by being around abuse. We may not see it or notice it, but it affects us. Next time passion comes knocking, don’t fast – fasting may feed it; don’t indulge either. Sit quietly with the knocking and ask questions of it. — Fr. Steven Clark

Nativity Sermon of St. John Chrysostom

THE NATIVITY SERMON OF ST JOHN CHRYSOSTOM

“I behold a new and wondrous mystery!…

“

My ears resound to the shepherd’s song,

piping no soft melody,

but loudly
chanting a heavenly hymn!

 

The angels sing!

The archangels blend their voices in harmony!

The cherubim resound their joyful praise!

The seraphim exalt His glory!

All join to praise this holy feast, beholding the Godhead herein…on earth and man in heaven. He Who IS above now, for our salvation, dwells here below; and we who were lowly, are exalted by divine mercy!

Today Bethlehem resembles heaven, hearing from the stars the singing of angelic voices and in place of the sun, witnessing the rising of the Sun of Righteousness!

Ask not how this is accomplished, for where God wills, the order of nature is overturned. For He willed. He had the powers. He descended. He saved. All things move in obedience to God.

Today, He Who IS, is born. And He Who IS becomes what He was not! For though He is God, He becomes man – while not relinquishing the Godhead that is His…

And so the kings have come, and they have seen the Heavenly King that has come upon the earth, not bringing with Him angels, nor archangels, nor thrones, nor dominions, nor powers, nor principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His incarnation has He ceased being God. Behold, kings have come, that they might serve the leader of the hosts of heaven; women come, that they might adore Him who was born of a woman so that He might change the pains of childbirth into joy; virgins come, to the son of the virgin…infants come, that they may adore Him Who became a little child, so that out of the mouths of infants He might perfect praise; children come, to the Child Who raised up martyrs through the rage of Herod; men come, to Him who became Man that He might heal the miseries of His servants; shepherds come, to the good shepherd who has laid down His life for His sheep; priests come, to Him Who has become a high priest according to the order of Melchizedek; servants come, to Him who took upon Himself the form of a servant, that He might bless our stewardship with the reward of freedom; fishermen come, to the Fisher of humanity; publicans come, to Him who from among them named a chosen evangelist; sinful women come, to Him who exposed His feet to the tears of the repentant woman.

And that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God who takes away the sins of the world! Since, therefore, all rejoice, I too desire to rejoice!, I too wish to share the choral dance, to celebrate the festival! but I take my part, not plucking the harp nor with the music of the pipes, nor holding a torch, but holding in my arms the cradle of Christ!

For this is all my hope! This is my life! This is my salvation. This is my pipe, my harp!

And bearing it I come, and having from its power received the gift of speech, I too with the angels and shepherds sing:

Glory to God in the highest! and on earth peace good will to men!”

Sermon 7th Week after Pentecost

Sermon 7th Week after Pentecost

 

CHRIST IS IN OUR MIDST !!!!

Bear one another’s burdens . . . We who are strong must bear the infirmities of the weak; just as Christ has bore our infirmities. This is a beautiful turn of phrase in Greek. Paul deliberately alludes to Isaiah.

Brothers and Sisters: Most of us are strong in some areas, not so strong in other areas. This is what comes from our experience, our toil, our facing adversity. We each face, and are strengthened in one area and become mature, and yet we are still children in other areas. We should not reproach ourselves for this. We see this in Peter who in one moment confesses Jesus to be the Christ, the Son of the Living God, and then at the very next moment tells Jesus that He cannot go and suffer death, and must be rebuked for this. We can be strong for others, but we also need others to be strong for us. Paul lays this upon us as an obligation we have to each other. Just as Christ bore our reproach, so we also must bear each other, pray for each other, be present and listen to each other, love each other. In Galatians, Paul tells us to “bear one another’s burdens and so fulfill the law of Christ.”

So we must bear with the weakness of others and build them up and strengthen them rather than blame them for their weakness, for in other areas they are the strong and we are the weak. For we are one body; the weakness of others is our weakness — the strength of others is our strength.

For God has received us and listens and loves and is present to us even in our weaknesses, failings, and prejudices, and has born our infirmity upon Himself, and seeks our healing.

In the Gospel, Jesus heals. He has just raised the daughter of the Synagogue leader. Now He privately heals the blind, and the dumb/deaf. There are three levels of this that cause the pharisees anguish: He heals; the people follow Him; His healing fulfills prophesy. The blind men cannot see, but find out enough to know that Jesus is coming by. It is interesting how they address Jesus. Usually only the demonic address Jesus as “Son of David”. Of them, Jesus asks if they have faith. Note, that they did not see and then believe; they had faith and then saw. And Jesus does not heal them when they first cry out to Him. He waits until He has come to His own home after the crowds are gone to heal them.

The dumb one cannot hold this sort of conversation. Jesus casts out the demon who has imprisoned this one’s tongue. The word for “dumb” in Greek is interchangeable with “deaf”. And the one formerly possessed by the demon now gives glory to God.

And the people exclaim: There has never been seen this way in Israel. In putting Jesus before all, the prophets, even before Moses. The pharisees bristled.

This fulfills the prophesy of Isaiah (35). “Then shall the eyes of the blind be opened and the ears the deaf unstopped; then shall the lame man leap like an hart and the tongue of the stutterer shall speak plainly.”

Strengthen the weak hands, and make firm the feeble knees . . .Comfort one another . . . Behold our God will come . . . and save us.

This is what Jesus points to when He gives His one sentence sermon in the synagogue. This is what Jesus points to when the disciples of John the Baptist question Him.

And what of us? Where are we strong that we need to give aid to others? Where are we weak that we need to ask for help? Where are we like the people to whom Isaiah was charged to speak: See; and in seeing perceive not: Hear, and in hearing understand not.? Where are we spiritually blind and deaf?

The Kingdom of God is come upon us. We just spent the last hour in the banquet feast of the Kingdom. The Kingdom is here for our healing and the healing of our stronger and weaker brethren.

To the King be glory honour and worship, now and ever and unto ages of ages. Amen

The Man Born Blind

Sunday of the Man Born Blind

CHRIST IS RISEN !!

Who sinned? This is a question that people have been asking for a long time, from Job, to Jeremiah, to our present day tabloids.  We live in a calvinist society where we think (even though if we consciously thought about it we’d deny it), never-the-less we live and make policy as if those who were prosperous were blessed, and those who were not had somehow sinned or were not worthy. We hear of judges who excuse the crimes of the wealthy and dole out to the poor the harshest of sentences. Even though it is not our conscious thought, it is never-the-less written into our culture in ways we often do not notice. This sort of thought was not unknown in the ancient world, but there were passages from the writings and the prophets that rebutted it.

Job does not sin, yet his wealth and children, and health are gone. His friends are sure that Job did something to cause this. Job did nothing to cause it — and he is vindicated in the end.
Jeremiah: In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. Jer 31:29-30

Yet this understanding still infected the disciples. And they had heard from the healing of the Paralytic Jesus say: Go and sin no more. It would have been easy for them to hear this in conjunction with their previous beliefs.
Yet, this man did not go blind; he was born blind; he did not have the opportunity to sin. This got the disciples to thinking. . . . to them, suffering was somehow evil. . . Jesus points out that it is not so, that his suffering is not the result of evil. And through his suffering God is to be glorified.   . . .  That the works of God might be manifest in him.

Jesus, in the previous chapter of the Gospel told the pharisees that He was the Light of the world. Now, away from the pharisees for the moment He says “While I am in the world, I am the Light of the world. Part of the reason this Gospel finds its place before Ascension is that we know what will happen this coming Thursday. The Light of the world will return to His Father and will take to His Father an offering of our humanity that has been sanctified. And as Jesus had told His detractors, “The children of the bridal chamber cannot mourn So long as the Bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.”
And then, to show that He is the Word by Whom all things were created, He spits in the dust and makes mud or clay and re-fashions eyes for the man born with defective eyes. Unlike the Paralytic, He does not ask the man if he wants to be healed, nor does He promise healing. He simply sends him to the pool to wash as an act of obedience. And here again, water figures into the story. And the fathers understand the pool of Siloam to be a figure of baptism.
The man comes back seeing. He is illumined, not just physically but also spiritually. Having washed, he encounters Grace.

Now, just as last week with the Samaritan Woman, the Blind man becomes an evangelist. For Jesus not only opened his physical eyes, but also his spiritual eyes. He was a simple beggar, but he confounds the pharisees (the doctors of the law) with his statements and questions — the same pharisees that were confounded by Jesus a week and a half ago in the middle of the feast. He could see. The pharisees, for all their physical sight, could not see. They were blind.
Jesus healed on the Sabbath. The pharisees could not see past this.

The pharisees began to use all the rhetorical tricks they knew to somehow invalidate the miracle that had been performed by Jesus. (Some of those rhetorical tricks are still used today.) They wanted to see his birth certificate; they called his parents. “Is this YOUR SON whom YOU SAY was born blind?” It was as if they were accusing the parents of blinding their son after he was born.
Then when the parents verify their son and his blindness they try again: “GIVE GLORY TO GOD! We know that this man is a sinner!” They say ‘Give glory to God.’ but they are really asking the man to blaspheme God.
The man born blind responds with humility, saying only what he knows while not agreeing with their conclusions. Then they badger the witness, asking him what they’ve already asked. This simple beggar refused to be badgered. He then turns it back on the Pharisees: “Why do you ask again? do you want to be His disciples too?”
The pharisees are still trying to “prove” Jesus to be a sinner. The man born blind puts forth that a sinner could not do what He just did. Not even Moses healed a man born blind.
And with that, this simple beggar shows himself to be wiser than the pharisees. And . . . they . . . can’t stand it. . ..  “You were utterly born in sin, and you dare to teach us?”
They basically called him an S.O.B and threw him out.

Jesus then finds the man and completes his illumination. As He revealed Himself to the Samaritan woman last week, so now He reveals Himself to the man born blind. This is the first time that the man actually sees Jesus, though he recognizes His voice.

Jesus makes a reference to the prophesy of Isaiah: See and in seeing perceive not; hear and in hearing understand not. . . . “. . .and those who see may become blind.” . . . The pharisees overhear that and respond with “Oh, so we’re blind?!” Jesus tells them that because they assume they can see that they are responsible for their sin as if they could really see it. Their assumption that they can see prevents them from exploring the many ways they are blind. This miracle had been done before them, and they refused to see. And Christ calls their refusal to see a sin.

And so now that we have had this introduction we come down to the actual sermon:
In seeing the blind man was illumined in spirit. How do our eyes work for seeing the deeper things of God?
What can we not see? What can we not even perceive that we aren’t seeing?
We live in a culture that discourages personal inventory, of looking at ourselves, at what passions drive us. Our culture would rather sell stuff to our passions than have us look at what is making our choices for us. We live in a culture that would rather us not see. Yet to grow spiritually we need to look at those very things. To break the cycle of greed, lust, envy we need to look into ourselves honestly and see the uncomfortable things (both good and bad) about us, . . . and own those things . . . and bring them to God . . .  and work with Him to let those things be healed.

Do You Want To Be Healed?

Sermon Sunday of the Paralytic

CHRIST IS RISEN !!!

Do you want to be healed?

This is the question Jesus asks of the paralytic. He has lain daily by the pool for 38 years. 38 years of having to eke by a minimal existence; 38 years of being paralyzed; 38 years of surviving life. Even though it has been hard he has made it these 38 years.

And Jesus asks “Do you want to be healed?”

Jesus does not violate our boundaries. Jesus does not manipulate. Jesus invites; Jesus asks.

Surviving life after 38 years of being paralyzed, he says: “I have no man.” He doesn’t yet know that the Man he seeks is standing in front of him — the God-man who asks him this simple but difficult question. Tuesday Vespers we will hear how the Church understands Christ as a response to this:
For thee, I became man; for thee I am clothed in the flesh; yet sayest thou to me ‘I have no man’. Arise take up thy bed and walk.

And so God in the flesh as a man asks him: Do you want to be healed? This is not quite so obvious a question as it may appear on the surface. What will being healed mean to this man? It will mean a drastic change in his life. He would now need to work for a living. His life, as he knew it would be over. He would have to start a new life at an age when most had settled into a stable life. He would have to leave many of his friends who also lived daily with many forms of incapacity. They would still be his friends, but he would no longer see them daily. Healing for him will cost him many of his daily comforts. Healing for him means that his survival skills no longer have any meaning. He must develop new skills at an older age. He doesn’t even know how to answer Jesus’ question; instead he gives Him a reason why he is not healed. 

And yet Jesus asks him: Do you want to be healed?

And as a healed man he encounters people who have no interest in his healing — people who are toxic to his spiritual health. For him the scribes and pharisees come asking the wrong question: Instead of asking “who healed you?”, they asked “who bid you carry your bed?”

It is important to the life of the Church that this reading is put here at the beginning of the fourth week of our Pascha celebration. The paralytic is beside the pool of Siloam. This Sunday and the rest of the Sundays of Pascha will feature water. Holy Week and Pascha was a time when many were baptized and began their journey in the Church. The fathers of the Church point to water in these weeks as a symbol of baptism and of the new journey in Christ as participating in His Body.

We live in a world that is paralyzed. We move slowly towards our own doom and do little or nothing to prevent it. Instead, we plot ways that we can move to our doom faster: wars, greed, justifying our hatred, our corruption, our addiction to drama, putting our fellow humans at risk so that we can sell more death. Do we want to be healed? We too are in need of healing

And so Jesus asks us today: Do you want to be healed?

Well of course we want to be healed. But as this was not a simple question for the Paralytic, it is not a simple question for us. Jesus looks at our wounds and seeks to heal us. For some of us, we do not know ourselves well enough to even know the depths of our wounds. For others of us, we know well our wounds. Like the paralytic we have developed survival strategies that help us get through our life. Our survival strategies work — they help us get through. To be healed of our wounds means that we must develop new strategies for survival. But our old strategies worked. Giving them up feels like we are giving up survival. We hold on to them because somewhere in us it feels that to give up the survival strategies is to give up surviving.

Jesus asks us: Do you want to be healed?

How are we paralyzed? What has us stuck? How are we like this man’s blind friends — not able to see what we need to see?

Do we want to be healed?
Do we want to step out of our comfort, our familiar ways of dealing with our wounds, to seek a new life?

Just as this man encountered toxic people, so we will encounter people who are uncomfortable with us being healed. They too have developed survival strategies. Our healing puts a monkey wrench into their plans. They would rather we still be paralyzed. Our healing means that their way of life must change too. They will do their best to keep us in our place — not because they are mean evil people, but because our healing means their lives change too. And as much as we need to change and to heal, neither we others in our life like to change.

Yet Jesus asks: Do you want to be healed?

And this question, at this time of the year, when Healing has broken through for all mankind is a question we must address ourselves to. CHRIST IS RISEN!!! Will we remain in our self made graves? CHRIST IS RISEN !!! He seeks to heal our wounds. CHRIST IS RISEN !!! He bids us rise with Him. He bids us answer His question, “YES!”, and not give Him the story we well know of why it has not happened: “we have no man…” Behold, the God-man has come to us and asks: Do you want to be healed?

CHRIST IS RISEN !!!

Lenten Triodion

                                         How to Approach the Lenten Triodion

The Triodion is one of those dishes that is very rich meat. But it is best eaten inside the faith. It is easy to use the hymns to beat one self up, rather than to cleanse one self. It can be a satisfying meal, or it can be used to damage oneself. If that is the only way you can read it, it might be best to wait for a while. Many ills have been justified both against oneself and against others by those who have taken its hymns and not discerned the context

The Triodion assumes a certain level of self knowledge. We realize that we are capable of both extreme good, and extreme evil. We have the potential for both in us. By recognizing our potential for evil, we prevent ourselves from being blindsided by it.
Yes, given the right circumstances and opportunity, I can do just as bad, or worse, than any hitler. Give me enough adrenaline coupled with self justification and I can justify anything up unto and including the end of the world. The Triodion reminds me that I have that potential and points me in the direction of following Christ. It is not self abuse to acknowledge this; it is knowing myself well. Humility means feet on the earth, knowing how I am like the earth. Humility is not nose in the dirt.

The Great Canon will contrast these two. It will present the unrighteous Jew and how we are like that – it will present the righteous Jew and how we are called to that.
It is a bit like Peter, who enthusiastically confessed Christ, but at the courtyard of the high-priest denied him. We are like Peter: we carry in us the potential to be a great saint; we carry in us the potential to deny Christ.