Socially Acceptable Political Correctness and The End of Time

“Here is another image of the human situation.

We are locked in a car (our body), rushing furiously down a hill (time), through fog (ignorance), unable to see ahead, over rocks and pits (wretchedness). The doors are welded shut, the steering works only a little, and the brakes are nonexistent. Our only certainty is that all the cars sooner or later fall over the edge of the cliff (death).

So what do we do? We erect billboards at the edge of the cliff, so that we do not have to look at the abyss. The billboards are called ‘civilization’.

Our ‘solution’ is the biggest part of our problem.”

(Peter Kreeft, Christianity for Modern Pagans, p. 145)

Advertisements

Compassion & Empathy For Others

“A person who, by such love, draws near to the image and likeness of God, will rejoice in the good because of the joy of the good itself. Possessing the same feeling of patience and gentleness, he will not be angered by the faults of sinners, but rather, sympathizing with and co-suffering with their infirmities, he will ask for mercy on them. For he remembers that he was long opposed by the impulses arising from similar passions until he was saved by the mercy of the Lord.”   (St. John Cassian, found in Daniel G. Opperwall, A Layman in the Desert, p. 139)

Never Repay Evil with Evil

Another brother asked him: “what is the meaning of ‘Never repay evil with evil’?” [cf. Rom 12.17].

Abba Poemen said to him: “This passion works in four ways: first, in the heart; second, in the sight; third, in the tongue; fourth, in not doing evil in response to evil.

If you can purge your heart, it does not come to the sight.

If it comes to the sight, take care not to speak of it.

If you do speak of it, quickly prevent yourself from rendering evil for evil.”   (Give me a Word, p. 233)

The Desert Fathers did not hold to a “one-size fits all” spirituality.  They were realistic about the capabilities of different people and allowed for the fact that no everyone would be perfect in following Christ.  They did not have a total “black and white” viewpoint of people or of sin.  They recognized rather that in spiritual warfare, sometimes one gets only a partial victory.  They did not think that if you fail on one point that everything is lost.  As in the words above, they saw the battle for the heart as a war of inches, difficult battles with sometimes small victories, a war of attrition in which gains and loses might occur on small levels.  One might even suffer some defeats, but one would keep fighting against sin and evil wherever one could.

Created in God’s Image for the Sake of Virtue

For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit; he who thus serves Christ is acceptable to God and approved by men. Let us then pursue what makes for peace and for mutual upbuilding. Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for any one to make others fall by what he eats; it is right not to eat meat or drink wine or do anything that makes your brother stumble.    (Romans 14:17-21)

In the Church, we are in the season of the Nativity Fast.  In our culture, we are in the midst of the Christmas holiday rush.   St. John Chrysostom offers us some thoughts about being Christian in a secular world – what important things do we need to remember to remain faithful to Christ?  Can fasting help us be more Christ-like?  Does eating make us more godly?

“So let us not grow tired until we reach the end; this, after all, was why we were made, not to eat and drink and wear clothes, but to avoid evil and choose virtue by adopting the divine value system. For proof, in fact, that we were not made for eating and drinking but for other far greater and better things, listen to God himself explaining the reason why he made the human being: at the time of its creation he spoke this way, “Let us make the human being in our image and likeness” [Genesis 1:26]. 

Now, we become like God not by eating and drinking and wearing clothes – but by practising righteousness, giving evidence of lovingkindness, being good and kind, showing mercy to the neighbor, pursuing every virtue;

eating and drinking we have in common with the nature of brute beast, and in that regard we are no better than they. But what is the basis of our superiority?

Being made in God’s image and likeness.”   

(Old Testament Homilies, pp. 13-14)

Chrysostom on Charity at Christmas

Today, I stand before you to make a just, useful, and suitable intercession. I come from no one else; only the beggars who live in our city elected me for this purpose, not with words, votes, and the resolve of a common council, but rather with their pitiful and most bitter spectacles. In other words, just as I was passing through the marketplace and the narrow lanes, hastening to your assembly, I saw in the middle of the streets many outcasts, some with severed hands, others with gouged-out eyes, others filled with festering ulcers and incurable wounds, especially exposing those body parts that, because of their stored-up rottenness, they should be concealing. I thought it the worst inhumanity not to appeal to your love on their behalf, especially now that the season forces us to return to this topic.

…but during the season of winter, the battle against them is mighty from all quarters, and the siege is twice as great–the famine that devours the viscera from within and the frost that freezes and deadens the flesh from without.

Therefore, they need more nourishment, a heavier garment, a shelter, a bed, shoes, and many other things. And, indeed, what is altogether grievous, they cannot find work easily, since the season of year does not allow it. Therefore, their need of the bare necessities is much greater, and besides, work passes them by, because no one hires the wretched, or summons them to service. (St. John Chrysostom, The Fathers of the Church, p. 131 & 132)

Keeping Christmas: Being Bad or Good

Sermon notes 12/3/2017 – preparing for Christmas

31730283532_b72d68ce01

Focus on one idea from the Gospel lesson:  Luke 18:18-27
Jesus tells the rich ruler: “You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.” But when the rich man heard this, he became very sorrowful, for he was very rich

While we tend to assume that the rich man became sorrowful because he was being asked to give up his wealth, but his grief arises immediately after Jesus tells the rich man to follow Him.

All of us who are at the Liturgy have received the invitation from Christ to follow Him.  This is for us the very meaning of Christmas, it is time for us to follow Christ.  And just like with the rich man, it is possible that the thought of following Him might cause us grief because we too might not want to have to give anything up.  Jesus said we cannot serve God and mammon/money, yet many American Christians think that we can.  We want prosperity in this world – at no spiritual cost – AND we want the Kingdom of God in the afterlife.  We imagine we can pursue all that this world has to offer now, and then, only much later in life should we think about the Kingdom of God, because we will in any case still inherit the Kingdom no matter how we lived on earth.  But the rich man in today’s Gospel realized he had to choose between the two and he wasn’t willing to make that sacrifice.

We can think about St. Paul’s comments in Ephesians 5:1-21 to get a sense of what St. Paul thought following Christ meant.

Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

St. Paul uses the phrase “to walk” several times in this passage.  To follow Christ is to walk with Him.  We are to walk in love, walk in light and walk in wisdom.  We are to imitate Christ who taught us:  “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another.”  (John 13:34-35)

5250649387_2e801aaaca

Christmas means to imitate Christ.

But fornication and all impurity or covetousness must not even be named among you, as is fitting among saints. Let there be no filthiness, nor silly talk, nor levity, which are not fitting; but instead let there be thanksgiving. Be sure of this, that no fornicator or impure man, or one who is covetous (that is, an idolater), has any inheritance in the kingdom of Christ and of God.

According to historians, there were pagans in the First Century who really admired the Jews and the Christians for their morality, especially their sexual morality.  There was plenty of sexual freedom in the Roman Empire, especially for those who had money.   They could have whatever sex they could afford.  And yet, some were attracted to the restraint and purity of Jews and Christians.  Sexual freedom and license did not give the philosophers the ideal human.    Some Hellenic Philosophers called for sexual restraint as a way to a more spiritual life.  These folk were attracted to Christianity.   Sexual license did not lead to human fulfillment.   People admired the Christians because their morality was stricter than societal norms.  People didn’t say: “Look at those Christians, they sin more than we do, let’s join them.”  Rather, they looked at the Christians and noted their self restraint and willingness to sacrifice and deny the self, and they were attracted to the self denial and self giving.  They saw the Christians who were willing to die for the faith, to die in order to preserve their moral purity.  AND Christianity grew.

Kristin LIn Sigrid Undset’s wonderful trilogy, Kristin Lavransdatter (for which she won the Nobel Prize), the young Kristin leads a sheltered Christian lifestyle in rural 14th Century Norway.  As a teenager she wants to break tradition and choose her own path in life.  She is sent to a convent where, wanting to justify her own (mis-)behavior, she ceases to see the Gospel as establishing a norm of behavior and instead begins to compare herself to the sinners living around her.  She is able to justify more and more of her own misbehavior by comparing herself to others (“I’m not as bad as some…”) while ceasing to compare herself to Christ, the Virgin or the Saints.  As her standard of comparison falls, so does her own morality.   She feels ever more justified in judging others while justifying herself, losing completely any foundation for moral thinking.

Again Jesus spoke to them, saying, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.”  (John 8:12)

St. Paul teaches us to follow Christ, means to follow a standard in moral behavior, especially sexual behavior.

Let no one deceive you with empty words, for it is because of these things that the wrath of God comes upon the sons of disobedience. Therefore do not associate with them, for once you were darkness, but now you are light in the Lord; walk as children of light (for the fruit of light is found in all that is good and right and true), and try to learn what is pleasing to the Lord. Take no part in the unfruitful works of darkness, but instead expose them. For it is a shame even to speak of the things that they do in secret; but when anything is exposed by the light it becomes visible, for anything that becomes visible is light.

St. Paul teaches that being a Christian means not only seeing the Light, but becoming the Light.  Jesus said to His disciples: “You are the light of the world…”  (Matthew 5:14).

St. Paul doesn’t say, “once you were in darkness…”  but rather “once you were darkness“.  Being a Christian means moving away from darkness in any and all of its forms, and moving into the Light and all its manifestations.  To follow Christ is not merely to see the Light, but to participate in it, to become the light.

37739408105_ef31a22796

To follow Christ is a transformation from darkness to light, to live the morally pure life.

Therefore it is said, “Awake, O sleeper, and arise from the dead, and Christ shall give you light.” Look carefully then how you walk, not as unwise men but as wise, making the most of the time, because the days are evil.

Christ is going to give us light – we can receive it from Him.  First we have to awaken.  It is not the Light which awakens us, but rather once we spiritually and morally wake up, only then can we receive the Light.

The days are evil – St. Paul writes this in the 1st Century.  Believers have always felt this way about the world we are trying to navigate through.  Evil times are not something new.  The world is not becoming evil, evil has been with us since the beginning of Christianity.  But we are not to despair because of this, but rather are to make “the most of the time“!

Therefore do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery; but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father.

Folly is a sin.   We need to be mindful of that.

Drunkenness may be socially acceptable and popular entertainment, it may be the most common way to deal with stress or to celebrate success.  It is not approved behavior for the Christian.

Christmas means walking with Christ, which means walking in the Light, being the Light, instead of cursing the darkness.

The light shines in the darkness, and the darkness has not overcome it.”   (John 1:5)

35162636766_11e7e1b189

And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.  (John 3:19)

I have come as light into the world, that whoever believes in me may not remain in darkness.  (John 12:46)

The Sabbath is a Rest from Sin not from Love

According to Luke 13:10-17, Jesus confronted by a synagogue ruler regarding Sabbath laws, confronts the ruler with what the Sabbath is meant to be.

26716913629_ee7b2eef92_n

Now He was teaching in one of the synagogues on the Sabbath. And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” And He laid His hands on her, and immediately she was made straight, and glorified God.

5399225597_15118792c0

But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.” The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? So ought not this woman, being a daughter of Abraham, whom Satan has bound – think of it – for eighteen years, be loosed from this bond on the Sabbath?” And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.

12801087703_c7917c814d

Jean Danielou notes Jesus taught a very particular understanding of Sabbath rules and rejected common ideas about the Sabbath held by Jewish leaders.

The other element in the Sabbath is the idea of rest (anapausis). Here also we find a primary typology in the Old Testament, consisting in a spiritualization of this idea of rest. In the prophets, and especially in Isaias, we find the statement repeated by the Fathers of the Church, that the true Sabbath, the true anapausis, is not to cease from physical work, but to cease from sinning. “The new moons and the Sabbaths and other festivals I will not abide, your assemblies are wicked…cease to do perversely, learn to do well…” (Is. 1:13-19). And this passage is the more important because, as we shall see presently, the teaching of Christ is its exact extension. This spiritualization of the idea of the Sabbath rest, which does not, obviously, exclude the idea of the actual practice of the Sabbath, is found again in Philo, transformed by its platonic setting, when he sees in the Sabbath the symbol of the soul “that rests in God and gives itself no more to any mortal work.”

38447036811_4af6c3d66f_n

The Jews of the time of Christ, in their exaltation of the Sabbath, thought that God Himself was subject to it. We find such an idea expressed in the Book of Jubilees (II, 16). The word of Christ formally condemns the application to God of the Sabbath rest understood as idleness. In God there is no idleness; but His activity which, as St. Clement of Alexandria says, is identical with His love, is exercised without ceasing. And this is of great importance: the idleness, otium, of the Sabbath appears henceforth as a literal and inferior notion, giving room for seeking its spiritual meaning. The Fathers of the Church used this text to condemn the Sabbath rest by showing that it is not the law of the universe and that Christianity is the reality of which this idleness is the figure. Origen, using the same text of St. John, writes: “He shows by this that God does not cease to order the world on any Sabbath of this world. The true Sabbath, in which God will rest from all His works, will, therefore be the world to come. The working of Christ is seen to be the reality which comes to replace the figurative idleness of the Sabbath.”   (The Bible and the Liturgy, pp. 224 & 227)

 

The Judgment of the Rich Fool

Then Jesus spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully. And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’ So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. ’And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.” But God said to him, ‘Fool! This night your soul will be required of you; then whose will those things be which you have provided?’ So is he who lays up treasure for himself, and is not rich toward God.”  (Luke 12:16-21)

St. Gregory Palamas points out the rich man did not obtain his wealth through sinful means.  His sin was his self-centered, self-satisfaction which resulted in his heart being hardened against the needy.

“As for the greedy man who did not give to those in need when his land brought forth plentifully, but extended his barns, the Lord says to him in the Gospels, “Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?” (Luke 12:16-20). Then, lest anyone should suppose that this verdict applied to one particular individual, He adds, “So is he that layeth up treasure for himself, and is not rich towards God” (Luke 12:21). Yet that rich man did not grow wealthy by unjust means. What wrong did he commit if his land yielded him a good harvest?

However, because he did not make good use of the abundance he received from God, and was not rich towards him through being generous, he made himself deserving of death, and gained nothing from all his wealth.”   (The Homilies, p. 308)

 

Why Bother to Thank God?

“Let us now ask ourselves why God seeks men’s thanks. Why did He seek of Noah, Moses, Abraham and other of our forefathers that they offer Him sacrifices of thanksgiving (Genesis 8:20-21; 12:7-8; 35:1; Leviticus Ch. 3)?

Why did the Lord Jesus every day give an example to the world of how we must give thanks to God (Matthew 11:25; 14:19; 26:26-7)? Why did the apostles do the same (Acts 2:47; 27:35), commanding all the faithful to give thanks to God in and for all things (Ephesians 5:20; Colossians 3:17)?  Do we find great Isaiah’s words incomprehensible: “I will mention the lovingkindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness” (Isaiah 63:7)? Or what the gentle Psalmist advises his own soul: “Praise the Lord, O my soul, and forget not all His benefits” (Psalm 102/103:2)? Why, then, does God seek men’s thanks? It is out of His endless love for mankind that God seeks that men give Him thanks. The thanks of men will not make God greater, more powerful, more glorious, richer or more alive, but they will make men all of those things.

Man’s gratitude will not add anything to God’s peace and contentment, but it will add greatly to man’s. Thanksgiving to God will in no way change God’s state and being, but it will change these in a grateful man. God has no need of our gratitude, nor are our prayers necessary to Him. But is this same Lord who said: “Your Father knoweth what things ye have need of, before ye ask him.” (Matthew 6:8) who at the same time recommended that men ought always to pray, and not to faint (Luke 18:1). God may not feel the need of our prayers, but He nevertheless demands it of us – the thanksgiving that is nothing other than a form of prayer – a prayer of thanksgiving.

Thanksgiving to God raises us mortals out of the corruption of mortality, releases us from that from which we must all at some time be released, whether we will or not, and binds us to God the living and immortal; if we are not bound to Him in this life, then we shall never be in His presence in eternity. Thanksgiving ennobles the thankful and nourishes good works. Thanksgiving inspires benevolence in the world and gives freshness to every virtue.” (St Nikolai Velimirovic, Homilies, p. 300)

The Repentant Addict

Jesus said to them, “Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you.”  (Matthew 21:31)

Christos Yannaras writes:

In this sense the Church’s gospel “endorses” sin: it confirms that in the pursuit of true life the tax collectors, the prostitutes, the robbers – not those “who trusted in themselves that they were righteous” (Luke 18:9) – precede us, show us the way. It confirms that our precursors in freedom from nature are those who have really renounced any trust in nature, trust in their capabilities, the successes in exercising self-control, the psychological satisfactions of the ego. They are those who see theirself as so sinful that it does not allow them the slightest margin for placing any trust in it. All that remains for them is to surrender themselves to the relationship to abandon themselves to love. ( Against Religion: The Alienation of the Ecclesial Event, p. 47)

We admitted we were powerless over alcohol—that our lives had become unmanageable.
Came to believe that a Power greater than ourselves could restore us to sanity.    [Step 1 & 2 of The Twelve Steps]

In the desert fathers we encounter a story which shows the help of having a sponsor to talk to when one is being overwhelmed by one’s addiction.

And another brother also was engaged in a war against fornication, and he rose up by night, and came to one of the old men and told him his mind, and the old man persuaded him to endure, and he was helped, and went back to his cell. And again he came unto the old man, and again he helped him, and the brother went back to his cell; and the war came upon him the third time, and again he went back by night to the old man, and the old man did not cause him pain but spoke with him for his benefit, and said to him, “Give it no opportunity, but come here whenever the devil vexes you, and you will expose him, and when he has been exposed he will take to flight. For nothing goads the devil of fornication so much as that a man should hide his thoughts and not reveal them.”

Now that brother came to the old man eleven times and made accusations against his thoughts, for he wished to be helped; and when the old man spoke unto him that devil took to flight, but when he came back to his cell the war came upon him. At length the brother said unto the old man, “Do an act of grace, father, and tell me a word whereby I may live.” The old man said unto him, “Be of good courage, my son, and if God permits my thought it shall come to you, and you shall bear it no longer, but you shall depart being innocent.” He said this, and God did away the war of that temptation. (adapted from The Paradise or Garden of the Holy Fathers (Volume 2), Kindle Loc. 2237-47)