Every Day Should Be Thanksgiving Day

Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. And they lifted up their voices and said, “Jesus, Master, have mercy on us!”

So when He saw them, He said to them, “Go, show yourselves to the priests.” And so it was that as they went, they were cleansed. And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks. And he was a Samaritan. So Jesus answered and said, “Were there not ten cleansed? But where are the nine? Were there not any found who returned to give glory to God except this foreigner? And He said to him, “Arise, go your way. Your faith has made you well.”   (Luke 17:12-19)

In this Gospel lesson we learn about something that Jesus values.  Something He expects to find in us.  What is it?

Gratitude

Jesus values a heart that is grateful for the blessings it has received.

St. Paul exhorts us to give thanks in every circumstance (1 Thessalonians 5:18).  Yet, we often wonder how that is possible.  The ancients believed it possible because they saw gratitude as well as happiness as a choice we make in life, not a response to circumstances.  They cultivated happiness and gratitude in their inner selves so that they could have them no matter what circumstance they found themselves in.  For us on the other hand, we seem to think that happiness and thankfulness come to us from outside ourselves.  Thus we blame friends, family, spouses, neighbors, and country when we aren’t happy.  We somehow imagine it the job of everyone else to make us happy.  In the ancient world, they knew better than that.  They knew the truth that happiness and gratitude were a chosen way of life, not dependent on circumstances.  Despite all our advances is science and technology, the ancients still knew things we do not.  No wonder drug abuse and addiction are so prevalent in our culture.  We are demanding the external world make us happy and thankful.  We see ourselves as the victim of circumstances, rather than doing the hard work to chose happiness and gratitude as how we want to live and be.

Our God wants us to have an inner disposition of thankfulness.  That is one of of our tasks in life.  Be people who chose gratitude and happiness as your perspective on the world rather than a reaction to what is happening.

Gratitude means to be thankful for what we have received.  In Luke 17:12-19, 9 of the 10 lepers who were healed did not stop and give thanks to Christ.  All ten found their voice when they wanted to request something, but only one thought it right to come back and give thanks.

They lacked the virtue of gratitude.

Sadly, giving thanks does not occur automatically even when we receive what we want.  All day long most of us are receiving some things that we want, yet we are not thankful for these things.  We don’t thank everyone who gives us what we want.  We fail to be thankful if we have any food to eat, or a bed to sleep on  or clothes to wear.   We take it for granted that there should be heat in the buildings and running water and paved roads and the trash removed.   We want these things, and when we get them, we feel no gratitude.  Thankfulness is not an automatic human response, we have to cultivate it.

Disciples of Christ are to be thankful people. We are to be thankful for everything, even for the things we pay for and  also in the times when things fail us.

In the Gospels, we see Jesus Himself giving thanks:

Just before feeding the thousands when He multiplied the loaves and fishes in    Matthew 15:36:

he took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds.

Just before raising His friend Lazarus from the dead in John 11:41-42:

So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank thee that thou hast heard me. I knew that thou hearest me always, but I have said this on account of the people standing by, that they may believe that thou didst send me.”

Christ gave thanks to His Father for the things His Father had hidden and for the things He had revealed in Matthew 11:25-26:

At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to babes; yes, Father, for such was your gracious will.

And of course, and perhaps most famously, Jesus gave thanks at the Last supper, Matthew 26:27:

And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

Jesus knew he was going to be murdered.  And on that very night in which he knew he was to be betrayed, arrested, denied, tortured and executed, he still sat with His disciples and gave thanks to God!

In imitation of Christ we too give thanks for everything.  “Eucharist” means thanksgiving, we thank God for that night in which Jesus was tortured and executed.  We join in with the disciples in receiving Christ’s Eucharist at each and every Divine Liturgy.  We participate in Christ’s thanksgiving.

Sixty-seven times some form of the word “thanks” appears in the New Testament.

Did the apostles only give thanks only because things were going good for them?  NO, they gave thanks in times of suffering as well.

In Acts 5:41, we read:

Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name.

Think of St. Paul and how often he gives thanks to God even though constantly suffering.  In Every single letter of St Paul, he offers thanks.

Acts 27:35-36 in the midst of shipwreck and sea disaster St Paul takes time to offer thanks:

And when he had said this, he took bread, and giving thanks to God in the presence of all he broke it and began to eat. Then they all were encouraged and ate some food themselves.

Let your hearts and minds be filled not with complaints, criticisms and accusations against one another but rather be filled with thanksgiving, always for everyone and everything.    We should embrace the attitude expressed in the AKATHIST: Glory to God for All Things.   And we should remember the words of the Apostle Paul in Philippians 4:6:

Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.

Learning the Skill of Charity

One person has the skill to hammer brass into the most exquisite shapes and to engrave elaborate patterns on to it.

Another has the skill to make furniture, joining together different pieces of wood so firmly that no one can break them apart. A third person can spin the finest yarn, while a fourth weaves it into cloth.

A fifth craftsperson can lay stones one on top of the other to build walls, while a sixth puts a roof on top of the walls to make a house. Indeed there are so many different skills, each one requiring many years to attain, that it would be impossible to list them all.

So what is the skill that rich people should acquire? They do not need to fashion brass or wood, or to build houses. Rather, they must learn how to use their wealth well, to the good of all the people around them. The ordinary craftsperson may think that that is an easy skill to learn. On the contrary, it is the hardest skill of all. It requires both great wisdom and great moral strength. Look at how many rich people fail to acquire it, and how few practice it to perfection.

(St. John Chrysostom, On Living Simply, p. 14)

Ambition

The desire of the righteous ends only in good; the expectation of the wicked in wrath.  (Proverbs 11:23)

From the fruit of his mouth a good man eats good, but the desire of the treacherous is for violence.  (Proverbs 13:2)

Desire is sometimes presented in spiritual writings as a root cause of humanity’s problems.  Certainly, in Buddhism, desire is the cause of suffering, and in fact in some forms of Buddhism, desire is what brought the world that we know into existence.  Christian Scriptures on the other hand present a far more nuanced view of desire.  There is evil desire and the desire for evil, but there is also good desire as well as the desire for the good.  Desire can motivate us to seek God, to seek that Beauty, Truth and Goodness which is beyond the limits of the self.  Desire, on the other hand, can be nothing more than sinful passion – a selfishness moving one away from God or even against one’s fellow human beings.   Thus desire can lead to love for God and for the good of others, or it can bring us to total self love with a disregard for all others.

If desire becomes strong enough it can motivate us to forgo immediate gratification and instead strive for long term goals.  That we sometimes term ambition and at least at one time was connected to being willing to work hard to achieve a goal.

Ambition: a strong desire to do or to achieve something, typically requiring determination and hard work.  (online Dictionary)

Today, however, ambition is often viewed more negatively and nefariously as self-serving:

Ambition: an ardent desire for rank, fame, or power (Merriam-Webster Dictionary)

We are warned in the New Testament about such ambition:

For where jealousy and selfish ambition exist, there will be disorder and every vile practice.   (James 3:16)

Perhaps because of the negative connotation of ambition, I was really struck by the Revised English Bible’s (REB) translation of 1 Thessalonians 4:11-12:

Let it be your ambition to live quietly and attend to your own business; and to work with your hands, as we told you, so that you may command the respect of those outside your own number, and at the same time never be in want.  

By contrast the Revised Standard Version (RSV) translates the text this way: “aspire to live quietly…”

I can desire or aspire to live quietly and attend to my own business.  It is easy for me personally as a person who is both an introvert and shy.  But to make it my ambition?  This is a challenge for me and maybe for all of us.  We might hope that somehow things will fall into place and be peaceful, but St. Paul says we are to make it our ambition to live quietly.  There is a seeming contradiction in terms, which is what makes the text stand out so in my mind.  We are to strive to live quietly and peacefully.  My ambition should be to live quietly!   The jarring nature of the phrase is exactly because for us ambition is viewed mostly as a self-serving pursuit of self-glorification.  It is the difference, as I heard someone say, between the explorers who were seeking knowledge about the world as versus the adventurers who are seeking fame and glory for their own name.

But ambition itself is not the sin or the problem.  The issue is what are we ambitious to do?

Our ambition as Christians is to live the values of the peaceable Kingdom.  Our ambition is to be peaceful, meek, patient, poor, humble, gentle, always putting the good of the other ahead of our own wants.

Now the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common. And with great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were possessors of lands or houses sold them, and brought the proceeds of what was sold and laid it at the apostles’ feet; and distribution was made to each as any had need.     (Acts 4:32-35)

Judging Ourselves, Not Others

To justify ourselves by condemning others is our permanent tendency, in private as in public life. True nobility is to take responsibility oneself. True humility and true love, in the spiritual order, consist in knowing ourselves to be guilty ‘in everything and for everyone.’

Abba John said, ‘We have rejected the light burden of condemning ourselves, and we have chosen to carry the heavy one of justifying ourselves and condemning others.John Colobos, Sayings of the Desert Fathers, 21.

How can we judge another person without imprisoning that person in his past acts? Without shackling him to one moment of his development.  A change of heart is always possible.”   (Oliver Clement, The Roots of Christian Mysticism, p. 282)

Managing our Wealth and our Investments

The Gospel Lesson from Luke 12:16-21, occurs within a larger context in Luke’s Gospel and the context helps us understand the lesson.   The immediate context is Luke 12:13-34.

One of the multitude said to him, “Teacher, bid my brother divide the inheritance with me.” But he said to him, “Man, who made me a judge or divider over you?” And he said to them, “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions.”

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The first thing to note is that the parable of the rich fool follows immediately upon Jesus warning against covetousness or greed.  Jesus does not believe that life is a game where whoever accumulates the most stuff wins.   Life is far more precious than how much you own or what you own.

What is wealth?   Not just property, money, material possession.   What about your relationship to the living God?   Is that not the most valuable commodity we can own?

There are countless other intangibles which are incredibly valuable to us, such as: salvation, health, wisdom, special talents, peace of mind, a loving family, good parish, long life, great job, good habits.  These are all priceless possessions for us, and can be had by people with no money.

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According to the teachings of our Lord Jesus Christ, our true investments are our every action toward family, friend, neighbor, stranger, the poor and enemy.  The profits from those investments await us in the Kingdom of God.

God will not ask you on the judgment day how your stocks fared on Wall Street.  He will not ask you whether you supported tax cuts or deregulation or what you rate of return was on your 401K.

And with all this in mind we hear Christ’s parable:

And he told them a parable, saying, “The land of a rich man brought forth plentifully; and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will pull down my barns, and build larger ones; and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry.’ But God said to him, ‘Fool! This night your soul is required of you; and the things you have prepared, whose will they be?’ So is he who lays up treasure for himself, and is not rich toward God.”

God owns everything.   You might hear a priest say at the graveside before a burial these words:  The earth is the Lord’s and all that is in it, the world, and those who dwell therein. (Ps 24:1)  They remind us that we cannot take our wealth with us beyond the grave.  Our blessings are given to us to use for the benefit of others in this world.  God is the true owner of everything.  But he does seem to give us in the next life all the blessing we gave to those in need.

3754785121_5587ea2f09_nSt Basil the Great speaking to those who did not give much to charity in their life time but promised to leave a donation in their wills to the poor  upon their death, has them say:  “’when my life is over I will make the poor to inherit the things I formerly possessed, and in a written testament will declare them to be the owners of my property.’  When you no longer exist among human beings, then you become a lover of humanity.  When I see you dead, then I shall be able to say that you love your brother.  . . . when you are lying in the tomb, and decomposing into earth, then you … become big-hearted.”  (Sermon to the Rich)   Basil goes on to say, as you can’t do business after the market closes,  as you can’t win an Olympic medal when the games are over and as you cant show your valor once the war has ended, so too you can’t postpone godliness until the afterlife.

His comments have a humorous edge to them, and yet are deadly serious.

The message of the Gospel is not so much that you should never make provision for life, for your family, for the future, but that you should not be self-centered, self-absorbed, practicing self-preservation.  Christ speaks bluntly however against greed and covetousness and selfish excess.  Remember Christ’s own teaching that God’s commandments can be summed up in two precepts:  love God and love your neighbor. This is what the rich fool ignored.  He mentions no one but himself.

After the parable, Jesus went on to say:

And he said to his disciples, “Therefore I tell you, do not be anxious about your life, what you shall eat, nor about your body, what you shall put on. For life is more than food, and the body more than clothing. Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! And which of you by being anxious can add a cubit to his span of life? If then you are not able to do as small a thing as that, why are you anxious about the rest? Consider the lilies, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass which is alive in the field today and tomorrow is thrown into the oven, how much more will he clothe you, O men of little faith!

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And do not seek what you are to eat and what you are to drink, nor be of anxious mind. For all the nations of the world seek these things; and your Father knows that you need them. Instead, seek his kingdom, and these things shall be yours as well. “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also.

What is the effect of prosperity on us Christians?    Does prosperity make us  more generous, loving , compassionate, merciful, kind, patient, peaceful, virtuous?  Does it help you to be a disciple of Christ?  to be a Christian?

Is prosperity the highest virtue in life which we should be pursuing with all our soul, heart, mind and strength?  What about with our investments, what should we be doing with them?

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Don’t strive for riches, strive to hear the Word of God and live by Him.  That is what Christ taught.  You live in the world and you are not forbidden to be successful, but use your prosperity and blessings for the good of others.  Practice the commandment to love one another.

Prosperity is not a virtue, but a blessing.  Wealth is not a virtue but a blessing to be shared. The parable reminds us of the truth that  Money is a good servant, but a bad master.

Finding the Hidden Lord

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Today in Orthodoxy we begin the Nativity Season.  Of course, in Orthodoxy the season begins with a fast that lasts 40 days and 40 nights.  All around us, cultural Christmas is gearing up its shopping season with sales, Christmas decorations and sweet treats.  We are supposed to stand with Christ.

St. Mark the Ascetic writes:

The Lord is hidden in His own commandments, and He is to be found there in the measure that He is sought.   (The Philokalia, Kindle Loc. 3420-21)

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Looking to gift wrap, presents, festal deserts and Christmas decorations will not help us find Christ.  He is hidden in His commandments.  So we need to seek the Gospel commandments of Christ to find Christ this Christmas season.  He will be found in those commandments to that degree that we seek Him.  If we seek first the Kingdom of God, we will find Christ first.  If He is last on our list, He will be hard to find.

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If we believe He is Lord, we will seek His commandments to do His will, and then we will find him.  To keep His commandments, we have to know what they are and where to find them.   Time to read the Gospels and go to church.   This is the first day of the Nativity Season and Fast.  We are just beginning the search.

As St. Maria of Paris said on the verge of World War II, living as a Russian refugee in France having fled the Bolshevik revolution :

8187082426_c5b1c05faf_n“... we must not allow Christ to be overshadowed by any regulations, or even any piety.  Ultimately Christ gave us two commandments: on love for God and love for people.  There is no need to complicate them, and at times to supplant them by pedantic rules.  As for Christ, he is not testing us at present by our deprivations, by our exile, or by the loss of our accustomed framework.  He is testing us – when we find ourselves deprived of our previous living conditions and our way of life, when we are granted our awe-inspiring freedom – to see whether we can find him there, where earlier we had never thought to seek him.”  (Pearl of Great Price: the Life of Mother Maria Skobtsova, p 73)

Every Neighbor is Christ

The Gospel parable of the Good Samaritan (Luke 10:25-37) deals with several questions which were asked or Jesus or implied in a conversation He had with a Jewish lawyer.  There are the stated questions of the lawyer:  Teacher, what shall I do to inherit eternal life?”  “And who is my neighbor?”  And there are the questions Jesus asked in return: “What is written in the law? What is your reading of it?”  and  “ which of these three do you think was neighbor to him who fell among the thieves?”  Implied is the question: who is the person to whom I can be a neighbor?

Through the centuries Christians have attempted to live the Gospel commandments and to establish rules and guidelines to help each other fulfill the teachings of Christ.  St. Benedict of Nursia was one monk who attempted to help his fellow Christians follow Christ.

For it was the central purpose of Benedict’s Rule to teach novice monks how to “renounce themselves in order to follow Christ,” how to “advance in the ways [of Christ] with the Gospel as our guide,” and, by persevering in the monastic life, how to “share by patience in the passion of Christ and hereafter deserve to be united with him in his kingdom” – in a single formula, “not to value anything more highly than the love of Christ.” The love of Christ, moreover, modified one of the basic impulses that had originally led to the rise of monasticism. “Deep in the monastic consciousness is solitude,” writes a historian of Western asceticism. But, he continues, “you discover to your vexation that deep in the Christian consciousness, ran the axiom that you must receive strangers as though they were Christ, and they really might be Christ.”

Therefore, quoting the Gospel (Matt. 25:35), Benedict specified in his Rule: “All guests coming to the monastery shall be received as Christ.”

(Jaroslav Pelikan, Jesus Through the Centuries, Mary Through the Centuries, pp. 143-144)

Treat the person you meet, neighbor or stranger, as you would treat Christ.

To Be Human Is To Be Like God

We can begin to expand on this by looking at what it means to say humanity is created in the “image of God” (Gen. 1:26-27; 9:6), a metaphor that is scarce in Scripture but that has come to play a huge part in Christian discussions of the uniqueness of human beings. “Then God said, ‘Let us make humankind in our image’” (Gen. 1:26). Today there is fairly widespread agreement that, as used in Genesis at least, image does not refer to a possession or endowment (like mind, reason, free will) but is a relational term. That is, it makes no sense without considering our relation to God – as God’s unique “counterpart” or covenant partner (we can know and love God in return) – and because of that, to other creatures, human and nonhuman, animate and inanimate.

Crucial also is the notion of representation: as God’s counterparts, human beings are God’s earthly representatives, his vice-regents, in the way that an ancient monarch was seen to represent a god or a physical image to represent a king. Bound up with this is the idea of resemblance or similarity: as God’s partners, humans are in some sense like God (hence the pairing of image with likeness). In short, to say that we are created in God’s image is to say that we are created as God’s unique counterparts and hence God’s representatives on earth, embodying, as creatures and alongside other creatures, the action and presence of God in and to the word.”

(Jeremy S. Begbie, Resounding Truth, p. 202)

St. Paul Living On Earth as In Heaven

I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. And I know that this man was caught up into Paradise—whether in the body or out of the body I do not know, God knows— and he heard things that cannot be told, which man may not utter. On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses. Though if I wish to boast, I shall not be a fool, for I shall be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me. And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities; for when I am weak, then I am strong.”  (2 Corinthians 12:2-10)

St. John Chrysostom writes about the Apostle:

“For this Paul, who stripped down to his flesh, renouncing his body, and almost naked, encircled the whole world with his soul, having exiled from his mind every passion. And imitating the apathea of the bodiless powers, and living on earth as if in heaven, and standing with the cherubim above, and taking part in their mystical song, he easily bore everything – enduring, as if he were in another’s body, imprisonment, chains, arrests, scourgings, threats of death, stonings, dunkings, and every other kind of punishment.”

(Letters to Saint Olympia, p. 78)

The Woman With a Divine Touch

Who touched Me?

Today, in our society the question implies sexual overtones and misconduct accusations.  Not long ago there were clear lines about what was “proper” touch, even in dancing.  But as our social mores continue to change, lines can become both blurred and sharp.   There is still good touch in our society, people do know how to be tender and affectionate with one another.  There are medical massage people and nurses who understand the importance of touch in healing, as do many compassionate human beings.  But it is true that our current generation is “wrestling” with what constitutes good and proper touch, and numerous celebrities have felt the sting of improper touch, whether as victims of it or the perps.

Our modern sensitivities about touch, a necessary society-wide examination of our behaviors, values and morality, do not enter into the picture presented to us in the Luke 8:41-56.  There is a lot of touch going on in the narrative, but the lesson is focused on one tiny touch which though inappropriate by the standards of that society was neither sexual nor evil.

In the Gospel lesson, Jesus is being jostled by a crowd and then suddenly stops and asks:

Who touched Me?

Each person in the crowd is shouldering his or her way in the throng, trying to get close to Jesus.  Elbowing and butting their way to be right next to Christ, to get a hand on Him.   The text implies they are crushing Him.  And, when Jesus asks “Who touched me?“, quite humanly everybody who is pushing and shoving to get next to Jesus immediately denies that they touched Jesus!  “Wasn’t me!” could be heard all around.  Peter sees the absurdity of the situation (perhaps is even nervously embarrassed for the Lord for asking the question) and points out the obvious – every single person there is pressing on Him.  “We are all squashing you and sticking to you, sorry.  Are you being facetious in asking who touched you?”

Jesus, however, is not asking who was jostling Him or elbowing Him or banging into Him or grabbing Him.  He particularly wants to know who gracefully touched Him in faith?   Who, in other words, has the divine touch?   Jesus knows the difference between being poked and prodded on the one hand, or, on the other hand, touchingly making a human connection – a holy touch. {And many of us know what it is to be truly touched by what someone else does for us}.  Jesus recognizes the difference between an accidental touch and one done with the intention of making a human connection.   Jesus tells this person that her faith healed her – Jesus felt her faith.   Interesting because with everyone else bumping into Him and pushing against Him, what he feels is the one who touches the hem of His garment, but not His body.  He doesn’t claim He healed her, He really is saying it was her touch which brought healing into her life.  This women neither bumped into Him unintentionally as part of the crowd’s pushing and shoving nor grabbed Him or grasped onto Him to get Him to pay attention to her.  Jesus could feel that difference – He felt Her faith in Him and His power flowing into Her.

The 3rd Century theologian and biblical scholar Origen insightfully comments that it is this woman who has the divine touch:

The outer human being has the sensible faculty of touch, and the inner human being also has touch, that touch with which the woman with a hemorrhage touched the hem of Jesus’ garment (cf. Mark 5.25-34 parr). She touched it, as He testified who said: Who touched me? (Mark 5.30). Yet just before, Peter said to Him: The multitudes are pressing upon you and you ask, ‘Who touched me?’ (Luke 9.45 parr). Peter thinks that those touching are touching in a bodily, not spiritual manner. Thus, those pressing in on Jesus were not touching Him, for they were not touching Him in faith. Only the woman, having a certain divine touch, touched Jesus and by this was healed. And because she touched Him with a divine touch, this caused power to go forth from Jesus in response to her holy touch. Hence He says: Someone touched me: for I perceive that power has gone forth from me (Luke 8.46). It is about this healing touch that John says: Which we have touched with our hands concerning the word of life (1 John 1.1). (Treaty on the Passover, p. 72)

It is spiritually possible to be in the crowd pressing against Jesus and not be touched by Him, nor for Him to be touched by you.  If we want our Lord to be touched by our prayer, we need to learn from this woman how to approach Christ- not grasping Him so that He must pay attention to you, nor unintentionally bumping into Him by mindless, scattered prayer, but rather by complete, self-effacing humility and focused faith.  Seeking to touch Him as your Lord not as your servant in order to be healed by Him, not to prove one’s worthiness or to be able to boast of one’s blessings, but rather in recognition of His being Lord, God and Savior.  The woman didn’t seek to make Christ her servant, she didn’t try to alter or interrupt His mission.  She did not see herself as worthy of His attention.  She faithfully wanted His healing holiness to flow into her life without bothering Him at all.  She doesn’t grab a hold of Jesus, no graspingness in her at all, but in touching His garment she connects with Jesus.  This woman’s touch creates a union, communion, with the incarnate God.   That is what we seek in prayer.  It is what we should be seeking when we receive Holy Communion – connection with Jesus Christ our Lord.

For the woman with the hemorrhage, she would not even be able later to boast about what happened to her, for her very presence in the crowd was religiously immoral and anti-social, disrespecting everyone around her.  She would have found herself even more shunned by angry neighbors if she told them what she did – they would see her as defiling Jesus, not being healed by Him.  What she was hoping would happen to her was something nobody would believe later if she told them.  They would not believe that God would heal a person in the moment she is violating the Law and contaminating everyone around her with her uncleanness.  She didn’t belong there bodily by rule and ritual.  So amazingly, she could be there only spiritually by faith, hope and love.  It was her spiritual presence that was holy and connected her to Christ.  If we want Christ to hear our prayer – to be touched by our prayer – we have to make ourselves fully spiritually present to Him.  Not just bodily present – but fully present in soul and spirit, heart and mind.  And this union with Christ and this prayer can be offered anywhere at any time even when it otherwise seems inappropriate.  We can always be seeking Christ even in a crowd, even when in a hostile situation, even when we are someone who is unwanted by all those around us.

She came to touch God but discovered that she had the divine touch!  It was her inner self and disposition which had allowed God to enter into her life and open her to the healing grace of Christ.  The divine power in Christ was at home in her, so readily flowed from Him to her.  Unlike the chosen Apostles, she didn’t seek to sit at the right hand of Christ in order to rule others.  She was content to receive Him into her life, but He pointed her out as a model of faith, capable of receiving divine peace.

Jesus said to her, “Daughter, be of good cheer; your faith has made you well. Go in peace.”

There is also  an entire Scriptural background to this narrative.   In Leviticus 15 we are given the commandments concerning a woman with a flow of blood whether normal menstruation or due to some medical condition.  In part the Law reads:

“When a woman has a discharge of blood which is her regular discharge from her body, she shall be in her impurity for seven days, and whoever touches her shall be unclean until the evening. . . .  If a woman has a discharge of blood for many days, not at the time of her impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness; as in the days of her impurity, she shall be unclean.  . . .  But if she is cleansed of her discharge, she shall count for herself seven days, and after that she shall be clean. And on the eighth day she shall take two turtledoves or two young pigeons, and bring them to the priest, to the door of the tent of meeting. And the priest shall offer one for a sin offering and the other for a burnt offering; and the priest shall make atonement for her before the LORD for her unclean discharge. Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst.”  (Leviticus 15:19-31)

Anyone who touches a woman with a flow of blood is made unclean by that contact.  But what happens if someone unclean touches something that is holy?  This menstruating and thus, at least by the religious standards of that day, ritually unclean woman wants to touch Christ in order to be healed.  She has a faith which goes way beyond what the Scriptural Law dictates.  No one is to touch her, but what happens if she touches someone?  The Prophet Haggai offers this (Haggai 2:11-13) :

“Thus says the LORD of hosts: Ask the priests to decide this question, ‘If one carries holy flesh in the skirt of his garment, and touches with his skirt bread, or pottage, or wine, or oil, or any kind of food, does it become holy?'” The priests answered, “No.” Then said Haggai, “If one who is unclean by contact with a dead body touches any of these, does it become unclean?” The priests answered, “It does become unclean.”

Holiness and uncleanness seem to flow in one direction – if you touch the garment which has holy flesh in it, does the holiness flow into you so that you become holy?  The priests answer: NO, holiness does not flow in that direction.  However, uncleanness does flow from a defiled object to the thing the unclean touches.

Interestingly enough in the Gospel lesson we see something new transpiring.  The need for the Law is changing.  Something greater than the Law is now present in Israel.    The women’s uncleanness does not spread to Christ or to the crowd.  But Christ’s holy power does flow to the unclean women.  Something new and holy is present in Christ.  What the priest’s in Haggai’s day thought impossible has come to pass.  Christ is not made unclean by the touch of the menstruating woman, but that woman is made whole and holy by touching Christ, the incarnate God.  Christ as the new High Priest of the new revelation shows the emptiness of the Levitical priesthood.  The Levitical priests were powerless to bring holiness to others.  Christ reveals His power in that He makes all things Holy. [This entire Gospel lesson also tells us it is proper for menstruating woman in faith to receive Holy Communion.]

The Levitical Law made it clear  that there is a need to keep the unclean separate from the rest of Israel because uncleanness present in the midst of the people will make the tabernacle in their midst itself unclean.

Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst.” (Leviticus 15:31)

But when Christ is in their midst, tabernacling with them, He is not made unclean by contact with the woman, but rather holiness flows from Him into the woman and heals her.  The tabernacle is no longer defiled by the uncleanness or sin of the people, but rather God’s holiness is now flowing from the incarnate Christ into the lives of the people and even the unclean are being restored to Israel.

In Genesis 3:3,  Eve expressed a thought that even if they were to touch the Tree of Good and Evil, they would die.  Holiness is taboo and deadly to the touch.  She apparently did not believe creation was a means to experience and know God.  The Woman with the flow of blood on the other hand believed in the life-giving nature of God, even God in the flesh.  The Law of her day also opposed her touching Jesus or any human.  But this time, the woman’s touch is divine and holy for it connects her to God rather than separating her from God.  Christ has not only opened Paradise to us, for in the incarnation He made it possible for us to touch God.