Sunday of the Publican and the Pharisee 2.0
Posted: February 24, 2024 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: Exalt yourself and be humbled, humble yourself and be exalted St Luke 18: 14, Preparing for Great Lent, St Luke 18: 9 - 14, Sunday of the Publican and the Pharisee, The Parable of the Publican and the Pharisee Leave a comment
With the parable of the Publican and the Pharisee we in the Orthodox Church know that Great Lent is one week closer. This parable is found in St Luke 18: 9 -14. Our Lord directed this parable to those whom had a false self confidence that they were righteous and despised others (St Luke 18: 9). The day’s Gospel reading continues, “two men went up to the Temple to pray, one a Pharisee and the other a tax collector” (St Luke 18: 10). The verses that follow demonstrate the differences in the two men. We read this about the Pharisee:
The Pharisee stood by himself and prayed these things: “God, I thank you that I am not like other men — greedy, unjust, adulterers, or even like this tax collector. I fast twice a week and give tithes from all that I get” (St Luke 18: 11 – 12).
The Pharisee, of course, had contempt for all who were not like himself — or rather — perceived himself to be. It is Christ’s intention for the hearer o the parable to be shocked by the Pharisee’s stance. First, he stood apart from all others in the Temple. Second, he did not pray to God, he only praised himself. His arrogance left no room for God’s presence. Though Christ states that people should listen to the Pharisees, they were not to do as they did.
Though the Pharisee’s behavior and attitude are terrible and to be rejected, it is far too easy to not see the Pharisee that raises his ugly head in each of us from time to time. It is easy for the healthy to look down on the ill, and the affluent to look down on the poor. It is far too easy for the educated and the sophisticated to look down on the “unwashed masses” and those seen as simple; the urban to snub their noses at the rural. Such examples can go on and on, and we can find examples that apply to our own false confidence and pride. An excerpt from the Prayer of St Ephraim the Syrian is to speak to all of us, and in all of the Church’s seasons: “Yes, my God and King, grant me to see my own transgressions and not to judge my brother…”
In stark contrast we have the tax collector:
And the tax collector stood from afar and would not lift his eyes to heaven. He beat his chest saying, “God be merciful (ilasthaeti) to me a sinner” (St Luke 18: 13).
Note the tax collector’s word. It is not the more common eleao with its imperative form of eleaeson, or “have mercy”. He uses the word ilaskomai in the imperative form ilasthaeti — he is asking not only or mercy, but also, “bring about my forgiveness,” or “take away my sin.” This request was answered for all of humanity when Christ gave himself up on the Cross to take away our sins. The words of John the Baptist ring true: “Behold the Lamb of God who takes away the sin of the world” (St John 1: 29).
Christ our Righteous Judge gives his verdict regarding these two men:
I say to you that this man [tax collector] went down to his home having been justified rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted (St Luke 18: 14).
The kontakion for the day is to give us further guidance:
Let us flee from the pride of the Pharisee! Let us learn humility from the Publican’s tears! Let us cry to our Savior: “Have mercy on us, O Only Merciful One!”
In Christ,
Fr Irenaeus
The Meeting in the Temple, St Simeon, and Candlemas
Posted: February 3, 2024 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: Candlemas, Light and Life of Christ, St Anna the Prophetess, St Simeon, take the Light of Christ into your life, The Feast of the Meeting in the Temple, the light of the world, you are the light of the world Leave a comment
Icon of the Meeting in the Temple
Every February 2 we have the Feast of the Meeting in the Temple. We meet two holy, elderly prophets: St Simeon and St Anna. Yet, apart from the Holy Family, St Simeon’s role in the presentation of Jesus in the Temple as part of the Law is key. This elderly saint and prophet gave the Church a valuable hymn as it is recorded in St Luke’s Gospel:
Now in peace dismiss your servant, because my eyes have seen your salvation which you prepared before the face of all people: A Light for revelation to the Gentiles, and the glory of your people Israel (St Luke 2: 29 -32).
St Simeon said these words as he held his long awaited Savior in his arms as Sts Mary and Joseph took in the moment and his prophecy.
Light is clearly the primary theme of this second major feast of the Church year. Just over 30 years later we have Jesus’ own words about himself:
I am the Light of the world: the who follows me shall never walk in the darkness, but shall have the Light of Life (St John 8: 12).
Light and Life
Once, and not too long ago, there was a world lit only by fire — by candle, torch, or fire in the hearth. Darkness likely may have seemed darker, and those who walked and prowled in it even more dangerous. So. light had to have been more precious in those days. The fire for a home had to be maintained and safeguarded. The Light of Christ is by far the most precious Light of all lights, and it is to be maintained and safeguarded with in us with even greater vigor and vigilance.
The Light of Christ has always been sung and praised by the Church. “O Gladsome Light” is one of the oldest hymns of the Church, possibly going back to our earliest days. It is sung as part of every vespers service:
O Gladsome Light of the holy glory of the immortal Father: heavenly, holy, blessed Jesus Christ. Now that we have come to the setting of the sun, and behold the light of evening we praise God: Father, Son, and Holy Spirit. For meet it is at all times to worship you in voices of praise, O Son of God and giver of life. Therefore, all the world does glorify you!
Given this hymn, it is easy to understand why in every Orthodox service candle light is seen throughout the nave and in the sanctuary. These candles made from beeswax (the bees, too, offer their gifts) signify many things. But they always witness to the Light of Christ.
This feast day is also called Candlemas — candles are blessed this day for their use throughout the year. After the candles are blessed, the faithful in attendance each receive and light a candle. Its flame is kept for the duration of the Divine Liturgy (or at least as long as it lasts). All physical lighting illuminates a room or a house. The Light of Christ is the brilliant Light that dispels the darkness in our souls where sin and lies may find shelter and persist in bringing about spiritual ruin and disease. If permitted to shine, the Light of Christ illumines and brings healing to those formerly dark places. Additionally, Jesus says this as recorded in the Gospel of St Matthew:
You are the light of the world…Thus let your light shine before men, so that they might see your good works, and might glorify your Father who is in the heavens (St Matthew 5: 14, 16).
During the Divine Liturgy of this feast day, the faithful hold their candles. The flame signifies the fire of the Holy Spirit. The flame’s light signifies the life giving Light of Christ. Let us take this Flame and Light into our lives. Let us continually do this to dispel the dark corners remaining in us where sin, corruption, and lies hide. Let his Light shine that these horrors may be excised from our lives. Also, in and by all that we do in Christ Jesus our Lord, God, and Savior, let us bring his Light to this darkened and depraved world.
St Simeon and St Anna, pray for us!
In Christ who is the Light of the world,
Fr Irenaeus
St Ephraim the Syrian and His Prayer of Repentance
Posted: January 29, 2024 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: Imaging God to all and all creation, Self-judgment not judgment of others, St Ephraim the Syrian, The Prayer of St Ephraim the Syrian, The Prayer of St Ephraim the Syrian is used in Lent 3 CommentsSt Ephraim the Syrian, a teacher of repentance, was born at the beginning of the fourth century in the city of Nisibis in Mesopotamia into the family of poor farmers. His parents raised their son in piety, but from his childhood he was known for a quick temper and reckless actions. He often had fights and was thoughtless in regard for others. Upon imprisonment and then acquittal for the false accusation of stealing a sheep, he chose the path of faith and repentance.
St Ephraim the Syrian
This young man of faith he joined monastic hermits in the surrounding mountains and began a life of asceticism. Here, he was a disciple of St James of Nisibis. After this city was taken by the Persian army in 363, he fled to Edessa and joined a monastery there. Here he combined monastic practice with intense study of the Scriptures. The Holy Spirit gave him a gift of teaching, and was an influential preacher to all people. At some point in his life, he was ordained a deacon by St Basil the Great. He wrote hymns and prayers. The most commonly used is his prayer of repentance said throughout Lent. It will be examined in the body of this posting which begins with the first few verses of the Gospel reading for Sunday, January 28, 2024 (the 34th Sunday after Pentecost):
Then one of them, a lawyer, asked Him a question, testing him, and saying,
Teacher, which is the great commandment in the law? Jesus said to him, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. this is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets (St Matthew 22: 35 – 40).
By these gospel verses all Christians are to live. All the saints lived by these verses and embodied them, and St Ephraim is in their number.
Light and Life
By sacrament and faith, Christ indwells every Christian, and every Christian is in Christ — a relational union exists. As St Ephraim lived out Christ, Christ’s Light and Life permeated him and interpenetrated him. As he lived out the Gospel, humbled himself, “rejoiced always, prayed constantly, and gave thanks in, with, and for all things” his being interpenetrated Christ, and he had Christ formed in him. As we love God and our neighbor, as we act out our faith, rejoicing always, praying constantly, and giving thanks in, with, and for all things (living eucharistically), we, too, have Christ’s touch coming into us, and we touch Christ who abides in us and we in him. Like all the saint, Christ is to be formed in us.
The Pre-Lenten Sundays are not far away. Lent then follows, and St Ephraim’s writings play an important part in this season. Among his writings is his famous “Prayer of Repentance”. This prayer is a guide for our lives not only during Lent, but for every day of our lives. It is presented here:
O Lord and Master of my life, give me not the spirit of sloth, despair, lust of power and idle talk. But give rather the spirit of chastity, humility, patience and love to your servant. Yes, O Lord and King, grant me to see my own transgressions and not to judge my brother, for blessed are you unto ages of ages. Amen.
I offer a brief commentary:
“Give me not the spirit of sloth, despair, lust of power, and idle talk…”
We are to work with God to empty ourselves of our passions. We are to cut out the corruption that is in our lives, and all those things that snare and entangle us are to be cast off. “Put to death therefore what is earthly in you…” (Col 3: 5). All of our sinful habits and behaviors are to be removed and no longer appear. St Paul is again quoted, “Discard the old man together with his practices” (Col 3: 9).
“But rather give to me the spirit of chastity, humility, patience and love to your servant…”
“Put on the new [man], who is being renewed in knowledge after the image of his Creator” (Col 3: 10). We are to work with God that Christian virtues may replace the corruption of our flesh that still remains in us.
“Yes, O Lord and King, grant me to see my own transgression and not to judge my brother, for your are blessed unto ages of ages. Amen.”
Our Lord gives these words to us: “And he said to them, ‘Take heed what you hear; the measure you give will be the measure you get…” (St Mark 4: 24). If others fall short of our demanding standards, then be sure that we will be assessed by God with the same unit of measure. And when we point the finger of accusation and judgment on another… we are to look at our hands — we have three fingers pointing back at us. St Paul gives this advise: “Do nothing according to selfishness nor according to conceit, but in humility considering / preferring others better than yourselves” (Phil 2: 3). Additionally, Jesus gives us this from St Matthew 5: 7: “Blessed are the merciful — because they shall receive mercy.” How often is it that we want justice to come upon another while wanting mercy for ourselves? We must remember this, “Forgive that you may be forgiven. And somewhere St Paul offers this: “Put up with one another!” By this portion of St Ephraim’s prayer we can begin to love our neighbors (and one another) as ourselves.
Jesus Christ Conquers
we act in love towards each other and our neighbors, then we prove our love for God. In the Divine Liturgy we have “The Passing of the Peace”, and there is this exchange: “Christ is in our midst” says one person, and the other replies, “He is and ever shall be”. With this exchange there is a phrase sung by the choir. We are to think about them and what these words say to us: “Let us love one anther, that with one mind we may confess: Father, Son, and Holy Spirit; the Trinity one in essence, and undivided.” What does this say to us? Our unity with one another in love; our forgiveness of one another in love; our preference for one another in love reflects and declares to the entirety of creation the mutual love and unity of the Trinity! By this we “image” God correctly to the world. If we do not act in peace and in love we do not “image” God — we tell lies about God to creation.
St Ephraim also wrote prayers intended to be said prior to, and in preparation for receiving the Body and Blood of Christ in the Eucharist and participation in the entirety of the Divine Liturgy. Here is an excerpt:
Sanctify me by your Mysteries, illumine my mind with knowledge of you, make your hope to shine out in my heart, hold me worthy to supplicate for it, O God my Father and Lord of my life. Illumine your lamp within me, place in me what belongs to you so that I may forget what belongs to myself…Rig together my impulses for the ship of repentance, so that in it I may exult as I travel over the world’s sea until I reach the haven of your hope. When I am tempted, may my mind take courage from the recollection of you. Illumine before me the path that is dark through the brilliance due to awareness of you.
St Ephraim, pray for us!
The following is the corresponding sermon:
In Christ,
Fr Irenaeus
St Maximus the Confessor, Christology and the Salvific Model of Theosis
Posted: January 25, 2024 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: All creation has union in Christ, being a confessor, deification, divination, hypostatic union expressed in the Eucharist, Hypostatic Union in Christ, interpenetration of the human and divine in Jesus Christ, St Maximus the Confessor, Theosis 3 Comments
St Maximus the Confessor
St Maximus the Confessor was born in Constantinople around the year 580. He was raised in a devout Christian home. He received an excellent education, then entered into government service and was a counselor to the emperor Heraclius (ruled 611 – 641). Constantinople and the imperial court were very sympathetic to the Monothelite christological heresy (meaning Christ had only one will — divine will — thus diminishing his human nature among other theological errors). He left the court and became a monk. He began to write extensively and persuasively regarding correct christological understanding of Christ’s hypostatic union as defined by the fourth Ecumenical Council (the Council of Chalcedon). His defense of orthodox Christology, though very influential, brought about his imprisonment and torture (his tongue was cut out and his right hand cut off). His proper understanding of christology also led him to explain further the salvific model of theosis which will be explored in the text below.
Let’s begin by examining one aspect of the doctrine of orthodox christology. This is the hypostatic union. In simple terms it is this: Christ has two natures: the divine (being God the Son), and human (being Jesus of Nazareth who took human flesh from the ever-virgin Mary). Thus, we proclaim that Jesus is fully God and fully man. These natures are united in the one person of Christ. The two natures are indivisible, yet never to be confused. Within this hypostatic union, as St Maximus and others have taught, the divine nature communicates, permiates, and interpenetrates (perikhoresis is a word St Maximus uses) the human nature while the human nature communicates, permeates, and interpenetrates the divine nature of Christ. There is a mutual interpenetration between the two natures. Because of this unifying interpenetration, on the Cross God tasted and experienced human death. This can be said of all of Christ’s incarnate experiences: God experienced hunger and thirst. God experienced joy and sorrow. God experienced a headache. On the flip side of this, human nature and human will and action were deified as the divine nature was interpenetrated by his human nature. Added to this, human nature was glorified by Christ’s resurrection from the dead.
This hypostatic union also exists and is expressed in a similar, yet differing manner by the Eucharist. St John 6: 50 – 51 teaches that by the Eucharist the Incarnation is re-presented to us (see my posting “Brief Commentaries on St John Chapter Six, Part Four: The Poetic Parallelism of St John 6: 50 – 51). Hence, there is an expression of the hypostatic union. We have the material elements of bread and wine. By the work of the Holy Spirit (as he is invoked by the epiklesis) Christ joins his Body and Blood to the bread and wine. There is an indivisible union without confusion in this Sacrament.
By sacrament and faith, the Christian is in Christ, and Christ in us. Our salvation is relational union in Christ! Therefore, there is a similar interpenetration (perikhoresis) within man. St Maximus states that “…divine and human energy [are] in cooperation, and not as a mixed form of both.” The divine interpenetrates our humanity. Our human nature interpenetrates the divine in our lives. It is important to clearly state that a creature cannot encounter the essence of God, just as a creature cannot encounter the surface of the sun and survive. But, creatures experience the rays of the sun which exert their life giving effect to every creature on this planet. In like manner, the Fathers teach that it is God’s energies that we experience and works their saving effect in us.
This brings us to the concept of theosis — or “divinization” / “deification”. “God became man that man can become god,” teaches St Anthanasius. This divinization occurs only as is proper for our species: humans do NOT become God!. Simply put, it is the perfect, whole, complete restoration of the image of God within us. We become who and what we were intended by our Creator to be.
However, though this process does occur and is a process, it is not “magical” — we must cooperate with our Lord. St Paul gives us this:
Have this mindset in you which was also in Christ Jesus, though existing in the form of God, did not consider equality with God to be cause for exploitation. But he emptied himself, taking the form of a slave, coming in the likeness of man. And being found in the likeness of man, he humbled himself and became obedient to death — even the death of the cross (Phil 2: 5 – 8).
As the Son emptied himself to become man, we are to empty ourselves of our passions so that the divine energies — the Light and Life of Christ — can fill us and permeate us. Speaking to this need for self-emptying was have St John the Baptist’s words: “He must increase, but I must decrease: (St John 3: 30). We have Christ’s words from the Beatitudes: “Blessed are the pure in heart because they shall see God” (St Matthew 5: 8). We then have this excerpt from the “Prayer of the Hours”: “Sanctify our souls. Purify our bodies. Set aright our minds. Cleanse our thoughts.”
Yet, there is another — and equally mysterious — interpenetration that occurs between Christ our Creator and his creation. I refer to some verses that St Paul wrote in two of his Prison Epistles. First, we have these two verses:
Declaring to you the mystery of his will, according to his good pleasure, which set forth in him for the purpose of the fulness of time, to gather together in him [Christ] all things, those things in heaven and those things on earth (Ephesians 1: 9 – 10).
Further regarding the union of the entirety of creation in Christ we turn to his letter to the Colossians:
Because by him all things were created, those things in heaven and those on earth, all things seen and unseen, whether thrones or dominions or rulers or authorities: all things were created through him and for him. And he is before all things, and in him all things consist in their proper orders (sunestaeken)…because in him all the fulness (pan ta plaeroma) was pleased to dwell (Colossian 1: 16, 17, 19).
Hence, by his Incarnation, an interpenetration also exists between Christ and the entirety of creation because all things also have a relational union in Christ as does humanity. All things in some way, as is appropriate for their species and their ordering in Christ, experience this interpenetration as is proper for their kind. And they will, in some wild, unimaginable way will also experience some degree of glorification upon his return at the end of these days.
This is our salvation, and St Maximus has taught the Church this fact clearly.
I need to come back to another fact of St Maximus’ life, and it applies to us in the twenty-first century. If we live out and clearly teach the Orthodox faith, we can expect troubles and persecution. Persecution of Christians is now fully operational in this country. Oppression is being made manifest and is growing at an alarming rate. Because of his steadfast faith in Christ, and his unwavering commitment to declare the truth of the faith, St Maximus is known as a Confessor. He was imprisoned. His tongue cut out and right hand cut off that he could no longer speak or write of the truth of the Orthodox faith. Yet, he never denied the Lord. May the same grace of God be with us in our days!
Here is the troparion for St Maximus the Confessor,
O Champion of Orthodoxy, teacher of purity and of true worship, the enlightener of the universe and the adornment of hierarchs; all wise Father Maximus, your teachings have gleamed with light upon all things. Intercede before Christ God to save our souls!
Here is the link to the corresponding sermon:
In Christ who transforms and strengthens us,
Fr Irenaeus
Proper Vision to Discern the Times
Posted: January 15, 2024 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: Ephesians 6: 10 - 12; The blind man of Jericho, Powers authorities rulers, Spiritual Blindness, spiritual powers at work in the world, Spiritual Sight, The full armor of God, the world system 2 CommentsLight and Life
While on his way to Jericho, there was a blind man begging beside the road. He asked what the crowd what the commotion might mean. He was informed that Jesus the Nazarene was passing by. The blind man cries out to Jesus for help. Even though he was rebuked by the crowd, he calls out all the louder to Jesus who, then, stops and asks,
“What do you want me to do for you?” “That I might see again,” he replied. And Jesus said to him, “See again. Your faith has saved you.” And he began to see again, and he followed him, glorifying God. And all those who beheld this gave praise to God (St Luke 18: 35 – 43).
To restore the sight of the blind was exclusively a sign of his Messiahship. This blind man had his physical eyesight restored. Now seeing, he followed in the company of Jesus on the way to Jerusalem.
John Newman, in his famous hymn “Amazing Grace,” states this, “…was blind, but now I see.” The former slave trader had spiritual sight given him to see his sins, and to see his Savior, and to walk in His ways. Without physical sight it is difficult to move through this world. In the ancient world the blind were reduced, generally, to abject poverty.
There is a worse type of blindness — spiritual blindness. Without spiritual sight one cannot move through this world, and exists in abject spiritual poverty. Without spiritual sight — given only by Christ — we cannot navigate through these darkened, depraved, and evil days brought upon us by this world system.
St Paul
This world system stands opposed to the Kingdom of God. It is an anti-Kingdom with its names of world rulers, powerful elite in government, commerce and every industry, in education, in entertainment, and in the military. Many of them, many times, and in many ways, seek to persecute the Church, and the entirety of humanity. However, St Paul informs us of our true enemies — those who are the puppet masters who manipulate those in earthly, temporal power.
Finally, my brethren, become strong in the Lord, and in the power of his strength. Put on the armor of God, so that you are able to stand against the trickery of the Devil. Because our struggle is not against flesh and blood, but against the powers, against the authorities, against the world rulers of the darkness of this age, against the spiritual agents of evil in the heavenly places (Ephesians 6: 10 – 12).
St Paul gives further information regarding these agents:
And you being dead in your transgressions and sins, in which you once walked according to age of this world, according to the powers of the authorities of the air, of the spirit now working in the sons of disobedience (Ephesians 2: 1 – 2).
Though at the time of their creation they may have been good, or neutral beings (Colossians 1: 16), they no longer appear to operate in such a manner. They are at work in the ways and affairs of the sons (and daughters) of disobedience — those who are not in Christ and do not walk in his ways. Who are these bodiless powers, authorities, and rulers? They are species, or orders, of spiritual, or possibly angelic beings. Though they have different names, their activities cannot be separated according to their assigned order. To give more information regarding these creatures, I quote from the Theological Dictionary of the New Testament:
We may gather from Eph 6: 12 that different spheres of influence are allotted to them, probably by their overlord [Satan]…Their abode is now in the lowest of the differing heavenly spheres from which darkness comes upon the world…Strictly, however, the reference is not to dominion over other spirits, but to power over the cosmos and earthly realm…Though now under the foot of Christ and are deprived of any great power…This does not mean, of course, that their power is destroyed. Man is still engaged in continuing conflict with them. They are not merely behind those who threaten Christians for their faith; they are also behind all moral temptations (vol. II, 483). They are to be distinguished from demons…they are cosmic powers (vol III, 573).
They influence and manipulate the rich rulers of this age — of this very day. The names of these men and women are many. Though they wish to subjugate humanity to a new feudal society, they are only names of human faces — mere puppets of their spiritual masters.
In the past four years we have observed their intentions and activities in very clear and demonstrable ways. Whether unnecessary COVID lock downs which brought only trouble to uncountable numbers; political collectivist schemes calling for “equity” (any collectivism will demand totalitarianism for its enactment and continued enforcement); the orchestrated mania of gender confusion with its consequent pharmacological poisonings and surgical mutilations (which lead to sterility and is nothing more than a biological alchemy); a digital national / international ID, or a Central Bank Digital Currency (which will lead to a digital prison); the goal is always for the destruction of humanity. All such plans of these cosmic powers and their human accomplices are hideously anti-human.
But we are not helpless. Far from it because Christ has subjugated them (Ephesians 1: 20 – 23). In fact we have power over them by Christ. St Paul tells us of our defensive tools in Ephesians 6: 13 – 17 as listed here:
Put on the whole armor of God (that you may be able to withstand in the evil day).
The belt of truth is to be fastened around your waist. (Truth is always victorious over lies.)
Breastplate of righteousness.
Feet shod with the gospel of peace.
Shield of faith to quench all the flaming darts of the enemy.
Helmet of salvation.
Sword of the Spirit (the word of God).
Jesus Christ Conquers
Of course, these provide only defensive protection. For faith to truly grow so that we may “…become strong in the Lord, and in the power of his strength,” we must go on the offensive. Faith is not just an abstract noun. Like love, faith must be a verb: there must be action. Faith can increase in us because we are partakers of the divine nature. And we are primarily strengthened by the Eucharist. I offer axioms to encourage offensive action:
To do, you must become; to become, you must do.
Do Christ to become Christ-like.
To live God is to prove God; to prove God is to live God.
What about this? Do one thing every week that takes you out of your comfort zone — something that bears Christ to those around you in your everyday life. As we “do Christ” here are guiding words from St Paul:
Now I urge you, brethren to warn the idle, to encourage the faint-hearted, and be patient with all. Do not repay evil for evil, but pursue the good, both for one another and for all. Rejoice always. Pray constantly. Give thanks in, with, and for all things, for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 14 – 18).
With all that you do in faith — all that forms the strength of the Lord in you — do to the glory of God, and for the release of humanity and creation from the dark powers that hold the world in captivity.
The following is a corresponding sermon:
In Christ who has liberated us,
Fr Irenaeus
The Conception of the Theotokos and Freedom in Christ
Posted: December 12, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: determine to do the will of God, enter by the narrow door, fruit of the Spirit, spiritual children of Abraham and Sarah, St Anna's conception of Mary, St Anna's conception of the Theotokos (Mother of God), the battle is in the mind, The Conception of Mary, We are born of the free woman, we are free in Christ Leave a commentEvery year on December 9 the Orthodox Church commemorates the conception by St Anna of the Theotokos (Mother of God), that is Mary. The Gospel reading’s concluding verse for this commemoration is found in St Luke 8:21: “…these are my mother and my brothers: those who hear the word of God are are doing it.” Concerning this day, and pointing to the Incarnation of God the Son in human flesh, St Paul writes these words: “When the fullness of time came, God sent his Son, born of a woman born under the Law in order that those under the Law might be set free” (Gal 4: 4 – 5).
We have this brief history regarding St Anna:
St Anna holding Mary
Saint Anna, the mother of the Virgin Mary, was the youngest daughter of the priest Nathan from Bethlehem, descended from the tribe of Levi. She married Saint Joachim, who was a native of Galilee. For a long time Saint Anna was childless, but after twenty years, through the fervent prayer of both spouses, an angel of the Lord announced to them that they would be the parents of a daughter, Who would bring blessings to the whole human race.The Conception of the Virgin Mary by Saint Anna took place at Jerusalem. The many icons depicting the Conception by Saint Anna show the Most Holy Theotokos trampling the serpent underfoot.
And we have this from the day’s troparion:
Today the bonds of barrenness are broken: God has heard the prayers of Joachim and Anna. He has promised them beyond all their hopes to bear the Maiden of God, by whom the Uncircumscribed One was born as a mortal Man; He commanded an angel to cry to her [Mary]: “Rejoice, you who are full of grace, the Lord is with you.”
Again we read from Gal 4: 4 – 5:
When the fullness of time came, God sent his Son, born of a woman born under the Law [of Moses] in order that those under the Law might be set free.
This epistle reading for the day’s commemoration comes from St Paul:
For it is written that Abraham had two sons, one by a slave and one by a free woman. But the son of the slave was born according to the flesh, the son of the free woman through promise…So, brethren, we are not children of the slave but of the free woman (Gal 4: 22 -23, 31).
The descendants of Abraham were born of the free woman — Sarah. Christians are the spiritual, faith descendants of Abraham, and so, are also born of the free woman. We are also spiritually born of God (see St John 1: 12 – 13). Being so born, we are now in Christ to be free and no longer bound to sin! In Christ we are freed from sin, not just the penalty of sin!
Icon of the Annunciation
We note this holy day for a specific reason: We will come to the Feast of the Annunciation when the Archangel Gabriel comes to Mary and declares to her God’s salvific purpose for her. In responding to the Archangel’s words she replies, “May it be done unto me according to your word.” From Mary’s words come the Incarnation of God the Son in human flesh: “Behold the Lamb of God who takes away the sin of the world” (St John 1: 29). He sets us free from the death of sin. He destroys death by death. He gives to us his Light and Life of his Resurrection. From Mary’s words will also bring he coming of the sanctifying Holy Spirit on the day of Pentecost who, by baptism, joins us to Christ. Thus, we share in Christ’s life, and the life of God in the Holy, Catholic, and Apostolic Orthodox Church.
WE ARE FREE IN CHRIST. “For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery” (Gal 5: 1)
We are additionally free to bear the fruit of the Holy Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Gal 5: 22 – 23). This fruit is the polar opposite to what we were once held in bondage, that is, the fruit of the flesh: immorality, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like (Gal 5: 19 – 21). Of this foul, poisonous fruit St Paul warns us: “…as I warned you before, that those who do such things shall not inherit the Kingdom of God” (Gal 5: 19 – 21). St Paul then instructs us, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal 5: 24).
I return to our Lord’s words, ““…these are my mother and my brothers: those who hear the word of God are are doing it.” There was another Gospel reading for December 9. We also read from St Luke:
Strive to enter by the narrow door; for many I tell you, you will seek to enter and will not be able. When once the householder has risen up and shut the door, you will begin to stand outside and to knock at the door, saying, ‘Lord open to us.’ He will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from; depart from me, all you workers of iniquity! (St Luke 13: 24 – 27).
What about those who were locked out. It all seems a bit unfair at first glance. Consider this — They ate and drank, listened to him, but did not do what they heard from Christ.We must determine what we will do and not do that we might walk on the narrow path and enter through the narrow door. I quote from a portion of the Prayer of the hours: “…Sanctify our souls, purify our bodies, set aright our minds, cleanse our thoughts…”
The battle is in the mind. We have the Holy Spirit; Christ is in us; we have the Father. We are thus empowered — we lack nothing. We have the Eucharist to solidify our union in Christ, and to cleanse us of our sins, and to receive his victory over sin, darkness, alienation from God and all of creation. We have the sacrament of Confession additionally for the forgiveness of sins, and to put us back on the narrow path when we lose our way.
We have all we need “to hear the word of God AND DO IT!
In Christ who frees us,
Fr Irenaeus
That Our Names Are Written in the Heavens
Posted: November 25, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: 1 Clement 29: 1, Become as little children, Book of Life, names written in the heavens, Rev 3: 4 - 6 and the church of Sardis, St Clement mentioned in Phil 4: 3 by St Paul, St Clement of Rome, St Clement the 4th bishop of Rome, St Luke 10: 19 - 20, St Luke 10: 21, the Hieromartyr Clement Bishop of Rome, The Kingdom of Heaven is revealed to little children, victors of the faith Leave a comment
The Seventy
In the tenth chapter of St Luke’s Gospel we read about Jesus’ appointment of 70 other men after the calling of the twelve Apostles. These 70 others also served in an apostolic manner. Their names appear throughout the New Testament, and they are commemorated annually on their feast days. In this chapter, Jesus sends them on a mission to every town which he would soon enter (St Luke 10: 1 – 12). We read this:
The seventy returned with joy saying, “Lord, even the demons are subject to us in your name!” And he said to them, “I saw Satan fall like lightning from heaven. Behold I have given you authority to tread upon serpents and scorpions, and every power of the enemy, and nothing shall hurt you. Nevertheless, in this do not rejoice that the spirits are subject to you. But, rejoice that your names are written in the heavens (St Luke 10: 19 – 20).
It appears that we are to learn that we are not to rejoice in spiritual authority or any other gift, or gifts, given to us by God. Rather, we are to rejoice in the gift of the grace and salvation of relationship with God — that we are enrolled in the census of the Kingdom of Heaven as its citizens.
After being given this information and instruction, our Lord himself rejoices,
In that hour Jesus rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and knowledgable and revealed them to children; yes, Father, for such was your gracious will (St Luke 10: 21).
“…And revealed them to children (nepiois)…” The matters of the Kingdom of Heaven and the relationship with God were and are given to nepiois — infants or children who exist in innocence. Regarding the necessity of being childlike we read this from St Mark’s Gospel:
And they were bringing children to him, that he might touch them; and the disciples rebuked them. But when Jesus saw it he was indignant, and said to them, “Let the children come to me, do not hinder them; for to such belongs the Kingdom of God. Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter it (St Mark 10: 13 – 15).
In this innocence and faithfulness we are to conduct ourselves by faith. For our names to continue to exist in the heavens we must persevere in the faith. We are to “…with fear and trembling work out your salvation. For God is the one who works in you; to will and to work in behalf of his good pleasure” (Phil 2: 12b – 13). Then we find this in the third chapter of Revelation of John in the message to the church in Sardis (whose works had, to the most part, become dead and displeasing to the Lord):
But you have a few names in Sardis who have not soiled their garments and they shall walk with me in white, because they are worthy. Thus, the one who overcomes shall be clothed in white garments and his name shall never be wiped away from the Book of Life. And I shall confess his name before my Father and before his angels. The one who has an ear is to listen to what the Spirit says to the churches (Rev 3: 4 – 6).
One who persevered and conquered is St Clement of Rome. He was the fourth bishop of Rome, and St Paul mentions him in his letter to the Philippians:
And I also ask you, who are a loyal coworker, help these women [Euodia and Syntyche] for they have labored together with me in the gospel together with Clement and the rest of my coworkers, of whom their names [are] in the Book of Life (Phil 4: 3).
St Clement Bishop of Rome
St Clement’s feast day occurs every November 25. Clement was raised in luxury and received a fine education. He became dissatisfied with his life offered by Rome and left the city. He travelled extensively, and while in Alexandria Clement met St Barnabas (one of the Seventy) and received the truth of the Gospel. He then travelled to Palestine and was baptized by St Peter himself. His work as bishop of Rome was very fruitful, but displeasing to the emperor Trajan. He was exiled to the Crimea. His work and miracles continued among his fellow prisoners. His continued faithfulness led to his martyrdom. He was throw into the sea with an anchor tied to his neck. St Clement conquered — he was victorious — and his name abides in the Book of Life. He is numbered among the Apostolic Fathers, that is, those who immediately followed in the footsteps of the Apostles. Two letters written by him to the Corinthians exist. St Clement offers this instruction to the Corinthians of the late first century and to us:
Let us approach him in holiness of soul, raising pure and undefiled hands to him, loving our gracious and merciful Father, who has made us the portion of his choice for himself (1 Clement XXIX. 1).
Let’s recall the words of St John in the Apocalypse: “Thus, the one who overcomes shall be clothed in white garments and his name shall never be wiped away from the Book of Life.”
The following is a corresponding sermon:
In Christ who empowers us to overcome,
Fr Irenaeus
All Will Be Revealed
Posted: November 3, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: be doers of the word, determine to do what is right and true, nothing is hidden that shall not be made manifest, Set aright our minds, St James 1: 22 - 25, St Luke 8: 16 - 18, St Matthew 5: 14 - 16, the battle is in the mind, you are the light of the world 2 CommentsA somewhat alarming passage is found in St Luke’s Gospel:
No one after lighting a lamp covers it with a vessel, or puts it under a bed, but puts it on a stand, that those who enter may see the light. For nothing is hidden that shall not be made manifest, nor anything secret that shall not be known and come to light. Take heed then, how you hear; for to him who has will more be given, and from him who has not, even what he thinks that he has will be taken away (St Luke 8: 16 – 18).
Elsewhere, in St Matthew’s Gospel we read again of light:
You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp and put it under a bushel, but on a stand, and it give light to all in the house. Let your light shine before men, that they may see your good works and give glory to your Father in heaven (St Matthew 5: 14 – 16).
These verses from St Matthews Gospel informs us that we are the light of the world, as is Christ the Light of the world. As he is in us and we in him — so are both true. We are to manifest his light by our good works so that God will be glorified by those who observe them. So we are to live as Christians.
But the alarm given to us is found in St Luke’s words. For nothing is hidden that shall not be made manifest, nor anything secret that shall not be known and come to light. All will be revealed for all is known by God. Our Lord also tells us that what is said in secret will be shouted from the rooftops.
The text also holds this:
Take heed then, how you hear; for to him who has will more be given, and from him who has not, even what he thinks that he has will be taken away.
How we hear what we hear refers to how we hear the teachings of our Lord Jesus Christ. Do we hear, but do not put into practice? Do we know, but not stubbornly not act accordingly? St James gives these words to us:
But be doers of the word, and not hearers only, deceiving yourselves. For if any one is a hearer of the word and not a doer, he is like a man who observes his natural face in a mirror; for he observes himself and goes away and at once forgets what he looks like. But he who looks into the perfect law of liberty, and perseveres, being no hearer that forgets but a doer that acts, he shall be blessed in his doing (St James 1: 22 – 25).
St James instructs us to do the will of Christ — to act positively upon God’s words, and put into practice those works that show Christ’s light — and our light — to the world. But what about those temptations to ignore, disobey, and then enter into sin?
I will give my illustration of “The Bubble.” This illustration is about the control of our thoughts, especially thoughts that would bring us into error and sin if acted upon. Thoughts are extremely import because thoughts determine outcomes. Thus, they determine reality. Let’s say there is a pond with over hanging trees. Every autumn the leaves fall from the numerous branches and settle to the pond’s bottom. There the leaves decay. This process will often release a bubble of gas which rises to the surface. Such a bubble is a thought that could lead to temptation, or some random memory which, if acted upon would lead us into sin. At this point of awareness there is no error, no sin. But, when the “bubble” rises to our consciousness we have two options: we can allow the “bubble” with its stench to reside on the surface of our consciousness and interact with it. When acted upon, the thought draws us into sin. Or, we can pop the “bubble” and be victorious and advance in our faith.
We will all stand before Christ in judgment in the Last Day. What we have done — good and ill — will be revealed. In our time in this life we must act by faith in holy ways that correspond to the will of Christ. Acting faithfully in this manner will bring us welcome into his Kingdom. This battle between our Lord’s will and our own carnal will takes place in the mind. We read this exerpt from the Prayer of the Hours: “…Set aright our minds; cleanse our thoughts.” This petition sums things up quite well — yes the battle is in the mind.
Jesus Christ conquers
Let me inform you of a particular challenge for me. I can be quite impatient in a check out line in any retail setting, especially with someone who is young. If this impatience is expressed to the employee I have sinned. Therefore, I must determine in advance how I will interact with this person. Will I bless this person who bears the image of God, or will I be an ass? I must choose to be a blessing for her or him, and I generally utter these words from Psalm 38 (37): 22: “Make haste to help me, O Lord, my salvation”. If the “bubble” of impatience arises to the surface of my consciousness I must pop it and be victorious according to our Lord’s will. I, too, must rejoice in this encounter. I must pray for this person, and give thanks for this person and this interaction (see 1Thes 5: 16 – 18).
So, determine in advance what you will do, or not do, in any given situation and with any inappropriate, tempting thought. Determine not to say, speak, or do evil. Be determined to bless with word and action, and what is illumined will bring glory to God and not shame to our souls.
In Christ,
Fr Irenaeus
A Dream’s Warning
Posted: October 2, 2023 Filed under: Etcetera Leave a commentMore than forty years ago I had a vivid dream of spiritual significance. Its details have remained in my memory ever since that night. Although I only on occasion recall it, I lay it out in this posting. I do so in the hope that it will speak to the reader as it has for me, and now seems very appropriate given the dark and depraved times in which we live.
The year in which the dream occurred was 1982. At the time I was a student in Washington State University’s College of Pharmacy, and had come to faith in Christ about nine months earlier.
The dream is described. I was in an old house that was in disrepair. While looking at its dusty floors and dingy walls an angel approached me. He had a mission for me. The communication between us was terse, but kind. He handed me a three-chambered, antique revolver. I was instructed to fire the first round into the wall as proof of its capability as a weapon. The round blew a sizable hole in the wall. The angel then gave me added instructions. With the second round I was to destroy the locking mechanism of a door. I was then to enter the room and kill the evil man that dwelt in the room. I climbed the stairs to the room and shot open the door. I had no idea of the room’s dimensions. The only light came from a small, dirty window. It illumined only the first few feet of the room in which I stood. From the darkness emerged a man of 50 to 60 years of age. He was pale, and rotund, and moved slowly while stooped over slightly at the waist. His head was large and his hair was white and thin. I believe he knew why I was there. I pointed the revolver at him, but he began to speak to me. In disobedience I did not fire the third round, but engaged in conversation with him. I lowered the revolver. He sat me down at a nearby table and we began to play a “board game” of some type. I failed my mission. I was now ensnared and would soon perish. The dream, thankfully, ended prior to my demise.
Its significance of the dream is clear. Obviously the dream was about — and still is about — the consequences of disobedience and compromise with evil. Throughout my life I have entered into very minor thematic parallels with this dream, there have been successes and failures — resistance and collaboration have often walked hand-in-hand in my past. But, ultimately, the importance of the dream is a challenge which I will face in the future — some day I will be confronted by a great evil. I know that I will not have to kill, yet I am to overcome the confrontation and challenge of my life in some manner.
There are many dark rooms inhabited by many dark, evil men and women. They all pose the same threat and danger to us. The dark rooms and their dark inhabitants have always been with us. The rooms have been inhabited by tyrants across the ages. The dark inhabitants today are not just political figures, but can be from corporations and other institutions. Whatever the source, however embodied, they are threats to our freedoms and souls. However embodied, they are growing in number and in strength.
In my opinion, the greatest threat to freedom, integrity, and faith comes from the impending implementation of both a Central Bank Digit Currency (CBDC) and a national, if not global, digital ID. For nearly twenty years we have been entangled in the digital web by our “relationship” with our cell phones. The convenience and ease of use of debit cards have paved the way and readied us for a CBDC.
What is to be done? What will I do, and what will you do in the face of such a demanding power? God has the power to “deliver from the snare of the fowler”, and to be our “shield and buckler” (e.g., Psalm 91 / 90: 3, 4). Yet, at the same time, we must ready ourselves in ways that are fit and proper for each person and family. A “one-size-fits-all” plan does not exist. Ultimately, it is all too possible that many will be Confessors for the faith.
It is not my desire to be doom and gloom. We are not to be fearful, but we are to be aware. Readiness can be done in many ways. Friends and those who are aware of these threats and form small “parallel societies” (see my postings: The Parallel Society II: The Proposals of Vaclav Benda and The Parallel Society) for mutual support and assistance. But, ultimately, the greatest preparation is spiritual: we must walk faithfully with our Lord Jesus Christ to his glory!
In Christ,
Fr Irenaeus
The Parable of the Talents
Posted: September 30, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: equity will lead to totalitarianism, ethic of being, faith demands action, Good and faithful servant!, St Matthew 25: 14 - 30, the danger of equity, The Parable of the Talents, to become you must do Leave a comment
The Parable of the Talents is found in twenty-fifth chapter of St Matthew’s Gospel (25: 14 – 30). (It is also found in St Luke’s Gospel as well (19: 11 – 27).) We read of three servants with the same common master, but there are two different outcomes. The parable begins with the master summoning the three servants:
For there was a certain man who called his servants and entrusted to them his possessions. And to one he gave five talents, to one two, and to one one — to each according to his ability (St Matthew 25: 15)
After some time the master returns and calls for an accounting. However, we discover there were two very different outcomes. The servant given five talents invests the money and doubles the amount. So does the servant given the two talents. To these servants their master gives them his words of praise:
Well done good and faithful servant. With a little you were faithful, and you will be entrusted with much more. Enter into the joy of your lord!” (St Matthew 25: 21, 23).
The third servant proved to be fearful and guarded: Knowing his master could be shrewd and demanding he buried his talent and earns nothing. He receives a very different message from their common master,
…Evil and lazy servant! You knew I harvested where I did not sow and gathered up what I did not winnow. You should have taken my silver to the banks and when I returned I might have earned the interest. Therefore, take from him the talent and give it to the one having ten talents! For the having much shall be given more and shall have in an abundance, and to the one who has nothing — it shall be taken from him! Cast him into the outer darkness where there will be weeping and gnashing of teeth! (St Matthew 25: 26 – 30).
(There is a clear parallel with this parable to the outcomes of the Last Judgement: We have two sets of people, and both groups call Jesus “Lord”. Yet, there are two equally contrasting outcomes. Those faithful to Christ by caring for the poor, the ill, and the prisoner will be welcomed into the Kingdom of God, while those who did not act faithfully will receive this sentence: “Depart from me…! (St Matthew 25: 41)).
George Orwell
In these days we will likely find the treatment of the third and fearful servant to be very unfair. The master knew he had lesser abilities than the other two servants. His damning sentence seems exceptionally unfair since he did not lose any of the money entrusted to him. We find this outrageously unjust because we expect leniency in this day and age. We may find the master unbearable because we are beginning to expect equity to be the new norm for all — identical outcomes for all in spite of accomplishment or ability. It must be noted that equity is quite a new and abnormal expectation, and one that is dangerous. It is dangerous because equity ultimately is a clear form of collectivism. And as George Orwell states, a collectivism will demand the tyranny of totalitarianism.
However, in contrast to this parable our Lord has stated that “a bruised reed will not be broken, and a flickering candle will not be extinguished”. Yet faithfulness is demanded from the faithful no matter the portion of faith / grace given to us. St Paul writes to us: “ing then gifts differing according to the grace given us, let us use them” (Romans 12: 6).
As love is not a feeling, but demands action, so faith is not simply an acceptance of certain intellectual propositions. It, too, demands action (see Philippians 2: 12 -13)! St Paul gives us this instruction: “Now we exhort you, brethren, to warn the idle, encourage the faint-hearted, to help the weak, and to be patient will all” (1 Thessalonians 5: 14). Regarding the “idle,” St Paul refers not only to those who are physically idle, but also to those who are spiritually idle!
How do we then put our faith into action? By doing. I give to you an axiom: we must do in order that we might become. Allow me to suggest as a guide the concept of an ethic of being. If you want to develop the faithful virtue of truthfulness, tell the truth. If you want to become compassionate and merciful, then act accordingly. If you want to develop the faithful virtue of gratitude, then give thanks at all all times, in every setting, and for all things. St Paul gives to us these verses:
Do not repay evil for evil, but pursue the good both for one another and for all. Rejoice always. Pray constantly. Give thanks in, with, and for all things, for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 15 – 18).
In a few more verses from this same epistle St Paul writes,
Now, may the God of peace himself sanctify you wholly, and keep your spirit, soul, and body sound and blameless in the presence of our Lord Jesus Christ. The one who calls you is faithful and he will do this (1 Thessalonians 5: 23)
We all have differing amounts of faith. We have been been given differing gifts of the Holy Spirit. As St Paul commands us: “Let us use them!” (Romans 12: 6) that we may hear these blessed words from our Lord, “Well done my good and faithful servant! Enter into the joy of your Lord!”
The following is a corresponding sermon:
In Christ,
Fr Irenaeus
A Re-evaluation of Status
Posted: August 28, 2023 Filed under: Etcetera | Tags: 1 Cor 1: 26 - 29, concern about wealth and power, Dante's Inferno, Mt 5: 1 - 12 the Beatitudes, Niccolo Machiavelli, seeing with spiritual eyes, The Beatitudes as qualities of citizens of the Kingdom of Heaven Leave a comment
Healing of the Two Blind Men
For Saturday, August 27,2023 the Gospel reading was from St Matthew 20: 29 -34 which gives the account of the healing of two blind men. The passage can be summarized in this manner. As Jesus left Jericho with a crowd following him, two blind men who sat by the road called out “Lord, Son of David, have mercy on us.” Jesus touched their eyes and they could see. The formerly blind men now had physical sight. And with sight they followed Christ on his way to Jerusalem.
Although physical sight is valuable, spiritual sight is even more valuable. This is better understood from St John’s account of Jesus healing the man bourn blind (St John 9: 1 – 41). Our Lord offers this statement: “…For judgment I came into this world, in order that those who do not see might see, and those who see might become blind” (St John 9: 39). Putting it another way, we are to understand that those with only natural sight might see with new spiritual eyes, but those who cling stubbornly to natural, physical sight might become blind — no spiritual sight can be given to them. We find this in a kontakion for the Sunday of the Man Born Blind (the 6th Sunday of Pascha):
I come to you, O Christ, blind from birth in my spiritual eyes, and call to you in repentance: You are the most radiant Light of those in darkness!
With spiritual sight given by God we can now truly PERCEIVE!
We now move to the epistle reading for the Saturday which comes from St Paul’s first epistle to the Corinthians:
For consider [blepete] your calling, brethren, that not many of you were wise according to the flesh, not many were powerful, not many were of noble birth. But God selected the foolish things of the world, in order that the wise of this world might be put to shame. And God selected the weak of the world in order that he might shame the strong. And the low-born and the despised were selected by God, also the things which are not in order to abolish the things which are. All this so that no one might boast before God in the flesh (1 Cor 1: 26 – 29).
“Blepete.“ This Greek verb is in the imperative form — it is a command to the Corinthian Church. The word can be most commonly translated as “see” or “look at”. It can also be translated “consider” or “regard.” According to St Paul, we are to consider, or observe, that we are of the “lesser things” of the world. We are a people not regarded as important by those who see with “cosmopolitan eyes” – eyes that see only through the lens of the world system. IF we think of ourselves as belonging in the company of the sophisticates, the powerful, the important of the world, we DO NOT perceive ourselves properly. IF we want to belong among the sophisticated of the world, then we exist as “friends of the world” and thus “at enmity with God” (St James 4:4).
Dante Alighieri
Regarding the perils of worldly status, I give two historical illustrations from the late Medieval era and then of the Renaissance era of Italy. The first comes from Dante Alighieri who wrote The Inferno. He had become a man of faith when he penned the classic. But, he was formerly involved in the politics of Florence. He apparently turned away from the power circles of Florence and noted the dangers of such power: he puts the political “movers and shakers” of Florence — the power elite of his day — in the inferno upon their death. Niccolo Machiavelli provides the second example. Mr Machiavelli had stated that he wanted no part of Heaven because there would be no powerful, sophisticated people there. There would be no intrigue and no exiting conversation. He concluded that he would be bored in Heaven and would, seemingly, prefer Hell.
Then, I provide this autobiographical account. I was once a young man. I had begun my career as a clinical pharmacist. I was a single man in those days. Though a Christian at the time, yet I wanted to live among and be associated with the professional classes. I wanted no part of the working man’s world. If you wanted to sell me something, “snob appeal” worked nearly every time. I have matured and have changed my mind. I have no desire for the Inferno!
I do not imply that all who are wealthy and occupy political office are damned. And I do fully appreciate that we of the Western World are wealthy in light of others and of other eras. However, not many of us were wise, powerful, or of wealthy, elite birth. This tells us we are to see ourselves with eyes that let us value things very differently! Further, with this proper self-evaluation and awareness, we are to live according to the Beatitudes:
Sermon on the Mount
Upon seeing the crowds, he ascended the mountain. After he sat down his disciples approached him. He opened his mouth and taught them, saying: Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Blessed are those who mourn, because they shall be comforted. Blessed are the meek [humble], because they shall inherit the earth [land]. Blessed are those who hunger and thirst after righteousness, because they shall be satisfied. Blessed are the merciful, because they shall obtain mercy. Blessed are the pure in heart, because they shall see God. Blessed are the peacemakers, because they shall be called the sons of God. Blessed are those who are persecuted for righteousness’ sake, because theirs is the Kingdom of Heaven. Blessed are you whenever men revile and persecute you falsely for my sake, because your reward is great in Heaven, for so they persecuted the prophets who came before you (St Matthew 5: 1 – 12).
The Beatitudes overturn the conventional wisdom of both the ancient and modern worlds. The Beatitudes are to be the personal qualities and characteristics of those who work to be the citizens of the Kingdom of Heaven!
Every August 26 the Orthodox Church commemorates the martyrs Adrian and his wife Natalia. A hymn honoring Adrian reads,
You regarded faith as an imperishable treasure, O most blessed one, abandoning the ungodliness of your fathers and walking in the footsteps of the Master. You were enriched with divine gifts, O glorious Adrian. Pray to Christ God for the salvation of our souls.
We are living in darkened, depraved days. Our faith is openly despised and persecution is truly beginning. We cannot be friends of the world system. By our faith in God, We are to exert greater effort, and even double ours efforts, to cultivate the characteristics of the Beatitudes. By doing so and becoming such we become friends of God and, again, citizens of the Kingdom of Heaven. We then walk with Christ together with the saints.
The following is a corresponding sermon:
In Christ,
Fr Irenaeus
You Are the Light of the World
Posted: July 17, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: "Let us depart in peace!", Jesus is the Light of the World, Light and Life, shining Christ's light by works of faith, the faithful bear Christ's light to the world, you are the light of the world Leave a commentLight and Life
On July 16, 2023 I had the pleasure of serving at St Sophia Greek Orthodox Church in Bellingham, Washington. That day’s Gospel reading came from St Matthew 5: 14 – 19. In the first two verses of this passage Jesus tells us this:
You are the light of the world. A city sitting upon a hill is not able to be hidden. Nor does one light a lamp and place it under a basket, but upon a lamp stand, and it gives light to all in the house. Thus, let your light shine before men, so that they may observe your good works, and glorify your Father in the heavens St Matthew 5: 14 – 15).
But there is also one who is a greater Light, and is the source of all light:
Therefore Jesus spoke again saying, “I am the Light of the world. The one who follows me shall never walk in the darkness, but shall have the Light of Life (St John 8: 12).
St Thomas touches Christ’s wounds
Jesus’ Apostles and disciples walked most directly and intimately in his Light. Apart from the Divine Light radiating from Jesus on the day of the Transfiguration (which only Peter, James, and John observed), the Apostles and disciples witnessed Christ’s Light by his works. They saw Jesus raise the dead, heal the sick, and give sight to the blind. Moreover, they witnessed his resurrection from the dead. We have St Thomas’ words upon seeing his resurrected body and touching his wounds from crucifixion: “My Lord and my God!” (St John 20: 29). From these experiences St John begins his first letter:
That which was from the beginning, which our eyes have seen, which we beheld, and our hands have touched concerning the Word of Life. And the Life was manifested and we saw it and we testify and declare to you the Eternal Life, who was with the Father, and was manifested to us (1 John 1: 1).
He and the other Apostles have declared who Jesus is. He is God Incarnate. He is the Light of the world. He is Light and Life. By continuing in the apostolic faith and Sacrament the faithful abide in him. For example we have this: “The one who is eating my flesh and is drinking my blood abides in me, and I in him” (St John 6: 56). We bear within us the Light of the world, and it is him we shine forth to the world.
How, then, do we shine forth his Light to the world? By faith’s good works!
Where are we to shine this light? Everywhere! When do we shine this light? At all times! To whom do we shine this light? To everyone. Shining his light does not require grandiose public displays. Shining the light of Christ is best done in our everyday lives before those we know — especially in our homes.
The city on the hill is, of course, the Church. Cities in the ancient world had no public street lights. The light of the city came almost exclusively from domestic sources — lamps burning both inside and outside of homes. The shining light came from personal sources, but when seen together made the city visible to the traveler in the distance.
Every Divine Liturgy begins its ending with this exhortation: “Let us depart in peace!” We depart back to our homes and to our little corners of the world to shine forth his light to the glory of our Father in the heavens.
In Christ,
Fr Irenaeus
Progressing in Peace
Posted: July 11, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: 1 Thessalonians 5: 14 - 18, All Saints Day in the Orthodox Church, becoming sons of the Father, becoming whole and complete, Being a peacemaker, bless those who curse you, blessed are the peacemakers, love your enemies, progressing in peace, pursue the good for all, the Beatitudes, the Greek word teleios, turn the other cheek Leave a commentIn the Orthodox Church, the Sunday after Pentecost is All Saints Day. This is appropriate because, upon the sending of the Holy Spirit, the day of Pentecost marks the beginning of the sanctification of the Church. The Gospel reading for the day consists of St Matthew 10: 32 – 33, 37 – 38, and 19: 27 – 30. These verses give us some of the instructions of the way of holiness:
If you confess Christ before men, Christ will confess you before the Father. You cannot love parent of child more than Christ. One must take up your cross and follow Christ. Many who have been first shall be last, and those who have been last shall be first.
Let’s focus on confessing and denying. There are obvious ways of confessing or denying Christ. For example, one can publicly declare or deny ones faith in Christ. There are more subtle ways as well: what we do or not do before humanity and creation. This is like imaging God. All of humanity bears the image of God. If we act and speak in love, peace, or mercy we image God well before creation. If we act or speak sinfully before creation, then we image God poorly, and tell lies about the nature of God.
Let’s continue this discussion of confessing and denying concerning our actions, and thus, the ways of the saints. The fifth chapter of St Matthew begins with it the Sermon on the Mount: “Upon seeing the crowd, he ascended the mountain. And after he sat down his disciples approached him. And he opened his mouth and taught them” (St Matthew 5: 1 – 2). In the Beatitudes Jesus tells us who is counted as blessed. It is the poor in spirit; those who are mourning; the meek; those who are thirsting for righteousness; the merciful; those who are pure in heart; the peacemakers; those who are persecuted for righteousness; those who are insulted, persecuted, and are spoken of evilly falsely for the sake of Christ. All these are blessed because they acted in ways contrary to the ways of the world system, but acted in accordance with the ways of Christ.
Our Lord further instructs us that we are to be the salt of the earth, i.e., we are to preserve it from corrupting influences. We are to be the light of the world “…you are to shine your light before men that they might see your good works, and glorify your Father who is in the heavens” (St Matthew 5: 13, 14, 16).
Christ then speaks to his disciples regarding enemies in St Matthew 5:38 – 48. To begin this discussion, we need to know that ultimately our true enemies are not of flesh and blood. St Paul informs us about our true enemies:
Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places (Ephesians 6: 10 – 12).
However, we know that there are men and women who wish us ill. Their presence may truly be a source of challenge, and even danger in our lives. The Book of Psalms contains psalms that address such enemies. These are the imprecatory psalms. For example, we have Psalm 17 (LXX 16):
Keep me as the apple of the eye; hide me in the shadow of your wings, from the wicked who despoil me, my deadly enemies who surround me. They close their hearts to pity; with their mouths they speak arrogantly. They track me down; now they surround me; they set their eyes to cast me to the ground. They are like a lion eager to tear, as a young lion lurking in ambush. Arise, O Lord! Confront them, overthrow them! Deliver my life from the wicked by your sword, from men by your hand, O Lord, from men whose portion in life is of the world. May their belly be filled with what you have stored up for them; may their children have more than enough; may they leave something over to their babies (vv 8 – 14).
Note that the psalmist asks God to deal with his enemies, and does not seek to take matters into his own hands. Flesh and blood enemies may do evil. Evil is to be addressed and called out for what it is. But, how we deal with personal enemies determines how well faith and Christ will be formed in us.
In St Matthew 5: 38 – 48, Christ gives his directives to us. We are to turn the other cheek when stricken; go the extra mile when compelled to go one mile. We are to give to those who beg, and lend to those who ask without refusing. We are to love our enemies. We are to bless those who curse us. We are to do good to those who hate us, and pray for those who persecute us. All of his instructions are about overcoming strife, conflict, hatred, and isolation. By pursuing this path of peace we are transformed “…so that you may be sons of your Father who is in heaven” (St Matthew 5: 45). Note how this directly corresponds to Jesus’ words from the Beatitudes: “Blessed are the peacemakers, for they shall be called sons of God” (St Matthew 5: 9).
The ideal of peace and unity, or relational union, always has its source in the Holy Trinity. The Holy Trinity is our exemplar. There is always perfect, whole, complete relational union between the three Persons of the Trinity. There is always perfect love and preference for the other Person. There is no strife, and no conflict. There is only perfection, wholeness, and completeness.
The Greek word is teleios. It can be translated as perfect, but also “whole” and “complete.” Teleios is our call and our goal: “Therefore [if you do / attain this], you shall be perfect / whole / complete just as your Father in heaven is perfect / whole / complete” (St Matthew 5: 48). The saints attained this and they manifested such peace to the world by their lives. Their peacemaking was recognized by their peers.
Progressing in peacemaking is like progressing in forgiveness (Progressing in Forgiveness). We must forgive to be forgiven. But forgiveness can be a difficult process — we must struggle to attain it. Making peace is a similar struggle, but struggle and progress we must! In the first century writing called the Didache (The Teaching) we read this: “…but you, love those who hate you, and you shall have no enemy” (Didache. 1: 3). This is a perspective — the perspective of the saints — and it is to be ours as well if we seek to become whole and complete (even perfect)!
St Paul offers sound advise as we struggle to become peacemakers:
And we exhort you, brethren, to warn the idle, encourage the fainthearted, help the weak, and be patient with all. See that no one pays back evil for evil, but always pursue the good both to one another and to all. Rejoice always. Pray constantly. Give thanks in all things, for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 14 – 18).
The following is a corresponding sermon:
In Christ and in his peace,
Fr Irenaeus
Truth, Freedom, and the Samaritan Woman
Posted: May 17, 2023 Filed under: Etcetera | Tags: Comment in the Prologue of St John's main point, Freedom in Christ, St John 8: 31 - 42, St Photini (the Samaritan Woman), The truth shall set you free, Truth-telling and Freedom in Christ Leave a commentThe following posting comes from the Gospel reading for Saturday, May 13, 2023, the day before the Fifth Sunday of Pascha, also known as the Sunday of the Samaritan woman. The Gospel text comes from St. John 8: 31- 42. The initial two verses read as follows,
Therefore, Jesus said to the Jews who had believed in him. “If you should abide in my word truly you are my disciples, and you shall know the truth and the truth shall set you free (St John 8: 31- 32).”
The Jews gathered around him give this reply: “We are the seed of Abraham, and not at any time have we been enslaved” (St John 8:33). Their response will soon lead to their rejection of our Lord. From this verse we are to take note of three things. First, by stating they are of the seed of Abraham they place their confidence and reliance on their natural lineage. Second, there must be a fact check: they seem to have forgotten a little matter about a period of time in Egypt under a certain Pharaoh. Third, with this claim they put forth a lie.
Given this, we are to call back to the Prologue of St John’s Gospel (1: 1 – 18). All things St John wrote about in his Gospel refer back to the subjects / themes expressed in the Prologue. Additionally, the Prologue is written in a chiasm. A chiastic structure is to resemble the Greek letter chi (X). Found in the center of the chiasm is the main point the author wants to make. St John’s Prologue has this in its center:
He came to his own, but his own did not receive him. But to as may as received him, he gave to them authority to become children of God, to those who believed in his name. To those not from blood, or the will of the flesh, or the will of a man, but are begotten of God (St John 1: 11 – 13).
Thus, the Jews’ reliance on their natural lineage is of no true spiritual value. The children of God are begotten spiritually by faith in Christ!
As this portion of the eighth chapter continues we learn that Jesus tells them they are presently enslaved to sin. As slaves they have no inheritance. Further, they will find their belonging only in the release given to them by the Son:
Jesus answered them: “Truly, truly I say to you — everyone doing sin is a slave of sin. And the slave does not abide in the house forever. The son abides forever. Therefore, if the son should free you, you will exist in freedom. I know you are the seed of Abraham, but you seek to kill me, because my word has no place in you” (St John 8: 34 – 37).
Next, the Jews’ objection changes (the claim of Abraham’s seed no longer works) — they now claim God is their Father. Jesus answers, “If God was your Father, you would love me” (St John 8: 41 – 42).
Jesus refutes their claims and objections. He shows that the Jews’ claims are LIES. Hence, we find the irrefutable connection between truth and freedom: to exist in truth we must, by faith, abide in Christ the Son, thus relying on him to free us from the bondage to sin and to exist in freedom in him.
To the above, we find a remarkable contrast in the account of Jesus’ encounter with the Samaritan woman at Jacob’s Well (St John 4: 4 – 42). In this fourth chapter, Jesus and his disciples come into Samaria to the town of Sychar. Exhausted from their journey, he sits at Jacob’s Well. Here he meets the Samaritan woman.
St. Photini
She had the lineage of a Samaritan. They were a mixed people rejected by the Jews. She had no impressive lineage. Beyond being a despised Samaritan normally rejected by a Jew such as Jesus, she lived in a sexually immoral situation. Jesus knew that after having five husbands, the man she now lived with was not her husband (St John 4: 16 – 18). This she acknowledged. She did not LIE. She told the TRUTH. Admitting her sullied condition, she enters into the beginning of her freedom in Christ. She first sees him as a prophet. Then to clarify her statement about the Messiah who would come, Jesus declares that he is the Messiah — the Christ — for whom her people hoped. She then returns to Sychar and declares, “Come see a man who told me all things I ever did. Could this be the Christ?” (St John 4: 29).
Let’s return to the Prologue:
He came to his own, but his own did not receive him. But to as may as received him, he gave to them authority to become children of God, to those who believed in his name. To those not from blood, or the will of the flesh, or the will of a man, but are begotten of God (St John 1: 11 – 13).
This Samaritan would would become St Photini. It is known that she was baptized some time after the Resurrection. She would go to Carthage as an evangelist. Later, she would be martyred by Nero. The Truth set her free!
Here is the point. We cannot be as the Jews who trusted in themselves and external realities (and lies) that kept them enslaved to sin, false assumptions, and a false confidence in the Law of Moses. We of faith are to look at ourselves truthfully. We are to admit our sinful state and our poverty apart from Christ. We are to continually confess our sins and our need for Christ’s salvation. In this state of continual, truthful repentance, the Son will continue to set us free!
The following is a corresponding sermon:
In Christ,
Fr. Irenaeus
Progressing in Forgiveness
Posted: February 27, 2023 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: forgive that we may be forgiven, forgiveness as a process of spiritual healing, forgiveness as a spiritual process, forgiveness is mandatory, Forgiveness Sunday, memories and forgiveness, St Matthew 6: 14 - 15 2 Comments
In the Orthodox Church the Sunday before Lent — the very day before Lent — is called Forgiveness Sunday. This day calls us to forgive others. Forgiveness is a spiritual necessity and is necessary for our own forgiveness by God. Our salvtion in Christ depends on it. The Gospel reading for the day comes from the sixth chapter of St. Matthew’s Gospel:
For if you should forgive men their trespasses, you heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses (St. Matthew 6: 14 – 15).
There is no getting out of it, and it is not optional. Our Lord demands we forgive others.
Offenses, insults, injuries occur to us all. Living in this world system and interactions with other fallen human beings will lead to such offenses.
Allow me to offer an option to taking offense: Ignore it. We are free to turn the other cheek. We are free in Christ to drop it and let it go. We are also empowered and free to not respond in like manner. We can take the attitude that “You are free to think of me in any way you choose, but I am free to bless you.”
But forgiveness can be difficult — very difficult. The memory of the offense can abide in our minds for years, even decades. Forgiveness is clearly a process in many cases. Here is the dividing line with two options. First, is the memory of the offense and resulting anger, bitterness, and even hatred held fast and treasured? If this is the case then there is spiritual danger, and one exists in darkness. The other response is one of struggle. Here the person knows forgiveness is needed, and is willing to forgive, and asks God to help when the memory is triggered, but the memory and the resulting response persists. If one is on the side of struggle, then one is entering into light and life no matter how much stumbling accompanies the process.
Memories of the offense may have triggers, or may arise in a random nature. But in either case there is an element of time travel. We travel back to the past event. So, there is a question: where does the past exist? It exists only in one place — in our minds! We are the masters of our minds, and thus our memories when we exist by faith in Christs. In this reality we are in control! Let me give an illustration. I use the analogy of a pond with over hanging trees. Every autumn the leaves fall from the numerous branches and settle to the pond’s bottom. There, the leaves decay. This process will often release a bubble which rises to the surface. Such is the memory of the offense. When the “bubble” rises to our consciousness we have two options: we can allow the “bubble” with its stench to reside on the surface of our consciousness and, then, we spiral out of control. Or, we can pop the “bubble” with prayers of blessing and mercy for those contained in the “bubble.” When we pop the “bubble” we are fasting from resentment and anger. With this action we engage the process of forgiveness with our Lord guiding us to healing.
Additionally, the process of forgiveness can lead to transformation. We move from pain to healing that we may become sources of healing, and are able to extend care to those who have suffered also from injury and offense. St. Paul offers this:
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God (2 Corinthians 1: 4 -5).
Therefore, as we allow God to work his gift of forgiveness into us, we can move into joy and thanksgiving. We do not give thanks for evil done to us or anyone, but in God, evil is transformed to good in us. For this we can rejoice and give thanks! As St. Paul also writes, “Rejoice always. Pray constantly. Give thanks in [with and for] all things, for this is the will of God for you in Christ Jesus” (1 Thessalonians 5: 16 – 18).
Forgiveness is a process of struggle. When God is invited to enter into our struggle we will, in time, enter into its freedom. I pray this brief posting is of some value. I add the following sermon given Forgiveness Sunday, 2023:
In Christ,
Fr. Irenaeus
A Journey, a Mother, and a Healing
Posted: January 28, 2023 Filed under: Etcetera | Tags: Jesus and the Canaanite Woman, The Canaanite woman in St. Matthew 15: 21 - 28, The Sunday of the Canaanite Woman 2 CommentsThe account of the Canaanite Woman is found in the Gospels of both St. Matthew (15: 21 – 28) and St. Mark (7:24 – 30). The Gospel of St. Matthew’s account will be the primary focus of this posting.
St. Matthew’s account unofficially begins the pre-Lenten period according to the system of the Greek Orthodox Archdiocese (For other Orthodox Christians it is St. Luke’s Gospel narrative of Zacchaeus the tax collector found in St. Luke 19: 1 – 10). Whatever system is followed, these weeks are given to the Orthodox Church to begin the process for her entry into the 40 days of Lent. This pericope from St. Matthew’s gospel can be seen to have two portions, and it truly prepares the mind of the faithful for the Lenten period.
Jesus and the Canaanite Woman
This account begins with a journey Jesus made with his disciples to the cities of Tyre and Sidon. The distance from both Nazareth and the Sea of Galilee to Tyre is about 50 miles, and more than 80 miles from Jerusalem (which was the point of departure for this trip). Though these seem inconsequential distances for us today, it would have been rather formidable for our Lord and his disciples. They would have taken several days to move to the eastern coast of the Mediterranean Sea into this Gentile area of Syria. Perhaps this would have been the first time that the disciples, including four fishermen who knew only fresh water, set eyes on the Mediterranean Sea. Perhaps it was the first time they set foot into primarily Gentile territory. Whether or not this was the first time they smelled sea air or not, or felt uncomfortable in a foreign land with strange, even offensive customs, they were with Jesus. Their journey was made with God Incarnate as their guide.
Though the Church enters into Lent every year, it can and should be a challenging time. If we approach it with an attitude of familiarity and comfort we have not approached it with the proper attitude. If Lent is seen only as a time of vegetarianism and dietary restrictions, then this season will be wasted. Rather, we are to see the preparatory weeks prior to Lent, and the 40 days of Lent, as a time with Christ as his disciples as he guides through the season into the joyful day of Pascha (Easter). Further, we should welcome challenges as we travel with Christ through the season.
Now let’s begin to examine the text. They all embark to the Mediterranean coast after challenging interactions with Pharisees in Jerusalem: “And after he went out from there [Jerusalem] he withdrew into the region of Tyre and Sidon” (St Matthew 15:21). St. Mark adds more information: “…he entered into a house wanting no one to know it” (St. Mark 7: 24). This was a “retreat.”
However, as with so many getaways, there was an unexpected interruption:
Behold, a Canaanite woman came from those regions and was crying out saying, “Have mercy on me, Lord, Son of David: my daughter is terribly demon possessed” (St Matthew 15: 22).
St. Mark identifies her as Greek, yet this Gentile woman acknowledges Jesus as the Messiah by her use of the Hebrew term Son of David. This demonstrates that she somehow possessed some knowledge of Jesus, and had some degree of faith in him.
In the text we have a mother who is in distress over the horrifying condition of her daughter, perhaps her only child (in the Scriptures, when a child is in peril, the child is either an only child, or the only child mentioned in the account). In her distress, she enters into a dialogue very similar to the dialogue between Jesus and his mother, Mary, in the second chapter of St. John’s Gospel — the Wedding at Cana (St. John 2: 1 – 12). In both cases there is this construction: 1) petition / problem, 2) objection to the petition, and 3) resolution of the problem.
1) Petition of the mother:
There is Mary’s petition regarding the lack of wine following the wedding: “And the mother of Jesus says to him, ‘they have no wine (St John 2: 3). In like manner the Canaanite woman presents her petition to Jesus:“Have mercy on me, Lord, Son of David: my daughter is terribly demon possessed” (St Matthew 15: 22).
2) Objections made by Christ:
To Mary’s petition we have this response: “What is this between you and me, woman, my hour has not yet come (St. John 2: 4). The Canaanite mother receives this first objection: “…I was not sent except for the lost sheep of the house of Israel (St Matthew 15: 24). The Canaanite mother responds, “But after she approached him, she fell at his feet [also an act of worship] say, ‘Lord, help me!’” (St Matthew 15: 25). She then receives a second objection: “It is not good to take the children’s bread and throw it to the dogs [Gentiles]” (St Matthew 15: 26). This Gentile mother then, famously replies (with more than a bit of pluck): “Yes, Lord, but even the dogs eat from the crumbs that fall from their masters’ table” (St Matthew 15: 27).
3) Resolution of the problem:
Regarding the Wedding at Cana, Jesus instructs servants to fill six large stone containers with water. They miraculously become fine wine (St John 2: 6 – 11). The Canaanite mother also receives her resolution: “…O woman, your faith is great: let it be for you as you will. And her daughter was healed at that very hour” (St Matthew 15: 28).
Let’s bring this all together regarding this day and the journey with our Lord that we will soon begin. We will be journeying into and through Lent to come to the wonder of Pascha: Jesus’ resurrection from the dead. These weeks before Lent are to be a time for assessment and even a gathering together of provisions for the journey. We are to make this journey purposeful, and not one that is random. We are even to expect the unexpected, and to pray for it to be challenging.
We may also have a dialogue with our Lord in a manner similar to those outlined above:
Jesus: “We need to address a problem.”
You/me: “What problem? What is this between you and me?” This may go on until we say, “Your will, not mine.”
Then our the problem will be resolved and healing will take place.
The journey that the disciples made to Tyre and Sidon was one with Jesus. Our Lord will be with us as well. But in this journey we travel with Christ and with entirety of the Church. As such, accompanying us are the saints — especially the Mother of God, Mary. Again, this journey is to challenge us and to change us. Perhaps we do not know what is to be changed in us that will form Christ in us more fully. So, we are to pray for an increase in faith and holiness. Be sure that if we ask Christ to perfect us and purify us more fully, we may also ask his saints and his Mother to intercede with us and for us that his healing touch will come upon us to his glory.
The following is a corresponding sermon given February 11, 2024:
In Christ,
Fr. Irenaeus
A Parable and Consequential Thoughts
Posted: January 24, 2023 Filed under: Etcetera | Tags: being watchful, Luke 12: 16 - 21, Psalm 100, the Church as the Parallel Society, the Holy Spirit over the waters of the abyss (Genesis 1 : 2, The Parable of the Rich Fool. living in times of social chaos Leave a commentDuring his earthly ministry, our Lord Jesus Christ delivered many of his teaching in the form of parables. We are given the Parable of the Rich Fool in St. Luke 12: 16 – 21. The setting of the parable comes from a brief dialogue between Jesus and a man in the crowd following him:
Someone from the crowd said to him, “Speak to my brother so that he will divide with me the inheritance!” But he said to him, “Man who appointed me judge or arbiter for you?” (St. Luke 12: 13 – 14).
Our Lord then gives these words to the crowd, “Watch, and be on guard about covetousness, because a man’s life does consist of the abundance of his possessions!” (St. Luke 12: 15). From this foundation Jesus states the parable:
And he told them a parable, saying, “The land of a rich man produced 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 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 it is for he who lays up treasure for himself, and is not rich toward God (St. Luke 12: 16 – 21).
Light and Life
The parable speaks of those whose “…portion in life is of the world” (Psalm 17, LXX 16: 14). The fragility of life, possessions, and position in this world system should remind us of this admonition found in Psalm 90 (LXX 89): 12, “So teach us to number our days that we may get a heart of wisdom.” If one is at least in the third decade of life you are aware of your mortality. There are no guarantees that there will be a morning to which to you will wake. It is evident, regarding our mortal frames, that we are to number our days.
On any given Sunday those who assemble to worship God, I would think, see their lives beyond their portion in this world system. Yet, outside a monastic life, those assembled to worship God also have a share in the world system, an investment in the machinery of commerce and possession. I must acknowledge that I do. I and the reader of this posting must be aware that investments, properties, and possessions can fly away from our hands, pockets, and accounts in a moment. With regard to our investments and possessions we are to to develop a heart of wisdom. They, in these times, are in a potential peril well beyond the fickleness of markets.
Things have changed drastically over the past four years. We now in the West live in a societal and political landscape unthought of prior to these three years. We have witnessed and experienced compulsory lockdowns with their damaging effects accompanied by mandatory mRNA injections with the added threat of internal passports to restrict the movements of “the unclean.” All with the excuse of being for the collective good. The implication? Comply or live in some form of exile! To extend this commentary, I watch a lot of British news. There are the same issues, challenges, threats, but different names. In Great Britain, as in the United States, and other Western countries, there are essentially two camps — those who want freedom and liberty, and those who want a security promised by a collectivism. I say beware of any collectivism, for as George Orwell stated, a collectivist political movement will demand totalitarianism. Offered now is advice from the Book of Psalms: “Put not your trust in princes, in sons of men in whom there is no salvation” (Psalm 146: 3, LXX 145: 3).
“Put not your trust in princes…” I picture the political elite, and leaders of global corporations who gather together on a regular basis to plan out the salvation of the world system and the environment. Those of the World Economic Forum, et al., do not have the best interest of any populace in mind. They do not love the environment as they so passionately claim. Rather they hate humanity and would create a new feudal system where they are the lords and ladies and we are their serfs “who will own nothing, but will be happy!”
We are to resist peacefully these arrogant elitists. And we are to pray. I think of the prayers from the litanies of the Divine Liturgy: “Help us, save us, have mercy on us, and keep us or Lord by your grace.” In these litanies we pray “…for seasonable weather, for abundance of the fruits of the earth, and for peaceful times.” We pray “that we may be delivered from all affliction, wrath, danger, and necessity.” We pray for all civil authorities and the armed forces that they may remain calm and peaceful that we may worship in peace and freedom. With these prayers in mind I think of the Russian Orthodox faithful praying these same prayers in the years and months just prior to the Bolshevik Revolution. In spite of these prayers they were thrown into violence and godless darkness of unimaginable cruelty. Our faithful brothers and sisters were cast into an abyss of chaos — a chaos which created countless confessors and martyrs.
Chaos. The scene of the initial verses of the first chapter of Genesis, according to the Greek text of the Septuagint (LXX) translation from the Hebrew, describes a scene of chaos and danger. The LXX text describes darkness and an environment unsuitable for life.
In the beginning God made the heaven and the earth. And the earth was unrecognizable [aoratos] and unfurnished [akataskeuastos] and darkness was upon the abyss and the Spirit of God came upon [epephereto] the water (Genesis 1: 1 – 2).
Upon this scene came the Spirit of God. The Holy Spirit’s action comes from the Greek word epipherein, to come upon, hoover, or brood. Epipherein has the meanings of assessment, judgment, and pronouncement, and even promise. With these meanings in mind, the Holy Spirit delivers the earth and heaven from its chaos, darkness and even death. The waters of chaos are separated from the dry land. The heavens and earth once formless, or unrecognizable. are given structure. The heavens and earth are then filled with life, and then humans, who bear the Image of God, are to be God’s faithful prophets, priests and vice-regents who wisely and lovingly govern and cultivate the creation given to them.
Today we find ourselves in a scene of chaos. The power elite have thrown us into a designed and intended social chaos. This chaos, at some point in time, will likely make many of us confessors and possibly even martyrs. In this situation we cannot bury our heads in the sand and say there will be peace and security when neither peace nor security will be found (1 Thessalonians 5: 3). We cannot foolishly hope there may be a political deliverance — “Put not your hope in princes, in sons of men in whom there is no salvation.” If we have a false confidence that all we have known and experienced in the past will be wonderfully sustained, then we are like the Rich Fool of the parable.
We find ourselves in social chaos. Though we cannot put our trust in political leaders and the power elite, we can put our trust in God. As with the deadly scene of chaos in Genesis, the Holy Spirit can come upon the chaos of our day. The Holy Spirit will make assessments, judgments, pronouncements and promises. The Holy Spirit will come upon the Church for her salvation.
As the Holy Spirit works with us we must work with the Holy Spirit. How are we to do this? The Scriptures give us directions. We are not to despair or live in anxiety or fear. This is what the power elite will for us. Rather, in spite of our present circumstances we are to be watchful: “So let us not sleep, as others do, but let us keep awake and be sober” (1 Thessalonians 5: 6). With this awareness St. Paul gives us this:
Now we urge you, brethren, to warn the idle, encourage the fainthearted, help the weak, and be patient with all. See that no one repays evil for evil, but always pursue the good both for one another and for all. Rejoice always. Pray constantly. Give thanks in all things, for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 16 – 18).
And, finding the following from the Psalms, we are to continue to worship God:
Make a joyful noise to the Lord, all the lands! Serve the Lord with gladness! Come into his presence with singing! Know that the Lord is God! It is he that made us, and we are his; we are his people, and the sheep of his pasture. Enter his gates with thanksgiving, and his courts with praise! Give thanks to him, bless his name! For the Lord is good; his mercy endures for ever, and his faithful to all generations (Psalm 100, LXX 99).
We are to continue to live virtuous lives:
I will sing of mercy and justice; to you, O Lord I will sing. I will give heed to the way that is blameless. Oh, when will you come to me? I will walk with integrity of heart within my house; I will not set before my eyes anything that is base. I hate the work of those who fall away; it shall not cling to me. Perverseness of heart shall be far from me; I will know nothing of evil (Psalm 101, LXX 100: 1 – 4).
The faithful people of God living in this manner will be the recipients of the work of the Holy Spirit in this time of chaos and darkness. The Church living in this manner will manifest the Church as the parallel society that offers promise and peace to those still trapped in the world system, but want the life and liberty that can only come from life in the Living God. The Church living thus will be rich toward God.
The following is a related sermon:
In Christ, in joy and thanksgiving,
Fr. Irenaeus
Lamp of the Body, Lamp of the Mind
Posted: October 4, 2022 Filed under: Etcetera | Tags: are you not more valuable than these, Ephesians 6: 12 - 13, James 2: 6 - 7, Mt 6: 24, Mt 6: 25 - 27, Prayer of the Hours, Principalities and Powers, proper perspective on wealth, Seek first the Kingdom of God, the battle is in the mind, the darkened age, The eye is the lamp of the body, the mind is the lamp of the soul, the power elite, the power elite's hatred of humanity, the rich who oppress you, the whole armor of God 1 CommentIn St Matthew’s gospel we read this statement from Jesus: “The eye is the lamp of the body (Mt 6: 22).” This is not a scientific statement — it will not be found in any textbook of anatomy or physiology. Our Lord continues his statement, “If your eye is healthy, your whole body is filled with light.” This is what is to be understood: vision directs the actions of the body to proper movement, work, and activity. In contrast, if one is blind, then the actions of the body are conducted in darkness. With blindness proper action, work, and activity are altered. In the ancient world’s realities, blindness generally led to impoverishment and want.
Light and Life
The Fathers of the Church made this connection: As the eye is to the body, so the mind is to the soul. Thus, if the mind is filled with the light of Christ there will be proper action, work, and activities that are pleasing to God. If the mind is darkened by sin and worldly understanding one will be governed by passion and such works will be displeasing to God.
Hence, the battle is in the mind. The Prayer of the Hours contains in its central portion this petition: “…sanctify our souls, purify our bodies, set aright our minds, cleanse our thoughts…” With a healthy eye there is a healthy body. With a holy mind there is a healthy and holy soul.
How will the purified, properly oriented mind lead to proper perceptions and actions in our lives regarding the needs of the body and money? In the verses that follow Mt 6:22 our Lord speaks of wealth, and the need for food and clothing. Christ declares this about the mind obsessed with wealth:
No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to one and despise the other. You cannot serve God and wealth (Mt 6: 24).
One may have wealth and serve God first if one has a healthy mind. Such a person can follow this directive of Christ: “Store up treasures in heaven…for where your treasure is, there also is your heart!” (Mt 6: 20 — 21). In contrast, if one clamors for wealth and relentlessly seeks it without any thought for God, one will have gained the whole world, yet will have lost one’s soul.
In following verses (Mt 6: 25 — 34) our Lord speaks of everyday needs and the anxieties that do arise from these cares,
Therefore, I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, with what you will clothe yourself. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than these? Which of you by worrying can add one cubit to his statue? (Mt 6: 25 — 27)
Jesus continues this teaching:
Therefore, do not worry, saying, “What shall we eat? or, “What shall we drink?” or “What shall we wear?” For after all these things the nations seek. For your heavenly Father knows that you need all these things. But seek first the Kingdom of God, and all these things shall be given to you (Mt 6: 31 — 33, emphasis added).
In all honesty, though, such anxieties and worries can afflict the faithful. Such matters can weigh heavily on the mind. We find ourselves in the grip of runaway inflation caused by foolish and terrible monetary policies. This, in turn, has brought upon many very hard choices and understandable concern. Day to day choices are now made that may not have been necessary in recent years. These choices must be made not only for self-interest, but also for one’s neighbor. Many consumptive habits are to be altered, decreased, and even eliminated in some cases. Though such changes of habits have come about by ill conceived governmental policies and dictates, such lifestyle alterations may be of benefit to the soul.
However, I bristle at the mandated demands for change made by secular powers. It is my opinion that they are not for the good of humanity or the environment, but are mandates placed upon us for their own further empowerment and enrichment. I recall the cynical definition of the Golden Rule: “Those with the gold make the rules.” The wealthy, powerful elite make the rules only to strengthen their “hold on the gold.”
In the past two years I find it ironic that the power elite are calling on our sacrifices to protect — primarily — the environment. I am suspicious. If they are not “doing for the children” so much anymore, they are doing in “for the environment.” I am for the environment! I am for its protection and healing. I am for the welfare and well being of every human and every creature. We are to bless God’s creation, cultivate, and nurture it. We are never to exploit any creature or any part of the creation. But, I am suspicious of the true motives of the power elite of the West. A British commentator recently summed up their mindset quite clearly: “It’s not that they love the environment so much as it is that they hate humanity.” In all of this that is set before us in these days, we are not to think that such manipulation is new. St. James gives us his wise and holy perspective from the first century:
…Is it not the rich who oppress you, is it not they who drag you into court? Is it not they who blaspheme that honorable Name by which you are called? (James 2: 6b — 7)
Yet, we do not need to vilify them. We are to have eyes wide open. We are to be perceptive — very perceptive and alert. Ultimately, it is not the power elite that are our enemies. St. Paul clarifies,
For we are not contending against flesh and blood, but against the principalities, against the powers, against the world ruler of this present darkness, against the spiritual hosts of wickedness in the heavenly places. Therefore, take the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand (Ephesians 6: 12 — 13).
Jesus Christ Conquers
The battle is in the mind. We are to see with eyes of wisdom, peace, and holiness. With a healthy eye and a holy mind, we must come together to meet the common needs of each other when they arrive. Every sacrifice we may be forced to make — we are to make to the glory of God — not to appease those who hold oppressive power. In all these matters, though meant to work against us, we can redeem them in and by Christ to the good of all and all things. Every abasement that we may have to endure is to be seen for our salvation that Christ may be more fully formed in us. By the utilization of truth, righteousness, the Gospel, peace, faith, salvation, prayer, and perseverance we will stand in Christ with and for one another by a wise, peaceful, and holy vision (see Ephesians 6: 14 — 18). And being thus armored, when necessary, faithfully, and peacefully, resist our oppressors who do the bidding of dark powers.
Once more, as we find in the Prayer of the Hours, we are to ask God to “set aright our minds and cleanse our thoughts.” Thus, we will have a healthy mind and a sound spirit to face every challenge that will come our way to the glory of God!
In Christ,
Fr. Irenaeus
The Good Shepherd
Posted: March 20, 2022 Filed under: Etcetera | Tags: Barlaam of Calabria, Christ the Good Shepherd, Hebrews 2: 1 - 4, John 10: 10 - 11 and 14 - 15, Lex Orandi Lex Credendi, Sensus Fidei, St. Gregory Palamas, The Second Sunday of Lent Leave a comment
Today the Orthodox Church commemorates St. Gregory Palamas on the Second Sunday of Lent. We read of the Good Shepherd in tenth chapter of St. John’s gospel which is the second assigned gospel for this Sunday. In this chapter Christ, the Good Shepherd, contrasts himself to the “hireling.” The hireling is not a shepherd. The sheep are not his own, and upon seeing the wolf he abandons the sheep and flees. The wolf attacks and scatters the sheep (John 10: 12). The cowardly action of the hireling allows the entrance of the enemy — and is like the action of the Serpent in the Garden. Our first Parents were thus attacked and were deceived. Their rebellion led to their own scattering, and they and all of creation were lost to death, darkness, sin, and alienation. Christ lays out who he is. He is the Good Shepherd who gathers together into life, light, and relationship all that was lost and scattered into death, darkness, sin, and alienation:
The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. I am the Good Shepherd. The Good Shepherd lays down his life for the sheep…I am the Good Shepherd; I know my own and my own know me, as the Father knows me and I know the Father; and I lay down my life for the sheep (John 10: 10 -11, 14 – 15).
Christ continues to gather his sheep into his fold throughout the centuries into the Church. Here, he continues to provide for his flock and care for his sheep.
St. Gregory Palamas
Gregory Palamas, Archbishop of Thessalonica, was a saint and a good shepherd to the flock of Christ. He began his priestly ministry in 1326 in Thessalonica. Then, in 1331 he returned to Mt. Athos and began to write theological works, thus continuing his pastoral care in this new manner.
Enter a hireling, a certain Barlaam of Calabria. He criticized many of the monastic practices of the day along with some established, orthodox teachings of the Church. He argued with St. Gregory about these matters and how we of Christian faith encounter and experience God. He turned the argument to the subject of light that emanated from Christ on Mt. Tabor: was that light truly from his own divinity, or was it a created intermediary (thus, reeking of Arianism). Barlaam argued that no human can experience anything of God, but only something secondary and not of God himself.
St. Gregory taught the truth of the Church. He stated that though humans cannot know of God’s essence, we can know God by his energies, which we directly are able to encounter and engage. To understand the difference between essence and energies, we have the analogy of the sun and its rays of light. We cannot touch the sun, but we can experience its life giving, warming and invigorating light. Thus, God’s energies are like the sun’s rays of light and energy. Then, accepting St. Gregory’s teaching in 1341, the Council of Constantinople gave this authoritative statement:
…God, unapproachable in his essence, reveals himself through his energies, which are directed toward the world and are able to be perceived, like the light of Tabor, but are neither material or created.
Today our world is filled with Barlaams (and even worse sorts). They are false teachers, false prophets, hirelings and wolves. Their voices, podcasts, videos, programmings, and writings are all around us. Their intent is to further puff up their egos by gathering together their own flocks of deceived sheep. But, ultimately, this results in attacks on, and the scattering of these abused flocks.
In St. John’s gospel we read Jesus’ words:
When he [the Good Shepherd] has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers (John 10: 4 – 5).
Lex orandi, lex credendi — this is a Latin phrase meaning “what is prayed is what is believed.” We who abide in the Church hear and read the Scriptures. We encounter the words of the Divine Liturgy and the words of the services of Vespers, Matins, and the Hours. We know the Nicene Creed and recite it from memory. We know the hymns that teach us by their declarative words of praise and worship of God, and they also provide the teachings of the true faith. We read the teachings of the Fathers who teach the Orthodox faith. By these we know the truth of the Orthodox Church and know the voice of our Lord Jesus Christ.
Sensus Fidei, or the “the Sense of the Faithful” is of great value and is given to us by all the above sources of our faith. (We are to live out the truths of our faith in our daily lives.) We have this admonition from the epistle assigned for this Sunday coming from St. Paul’s Letter to the Hebrews:
Therefore, we must pay closer attention to what we have heard, lest we drift away from it. For if the message declared by angels was valid and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? It is declared at first by the Lord, and it was attested to us by those who heard him, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will (Hebrews 2: 1 – 4).
To encourage us further, we have this prayer from the First Hour as assigned during this season of Lent. It is also appropriate since next Sunday is the Sunday of the Cross. Christ’s holy cross also provides us with its protection:
Hasten to our aid, lest we be enslaved to the enemy which blasphemes You and threatens us, O Christ our God, and overcome by Your Cross those who war against us, that they may know the might of the Orthodox Faith; through the intercessions of the Theotokos, O You who alone loves mankind.
Thus, let us, in these confusing and troubling days, hold firm to the teachings of Christ as encounter in his One, Holy, Catholic, and Apostolic Church!
The following links is a sermon which corresponds to this posting:
In Christ,
Fr. Irenaeus
Father Irenaeus Williams 
The Kinks’ “Dedicated Follower of Fashion,” Satire, and the Prayer of St Ephraim the Syrian
Posted: March 21, 2024 | Author: Fr. Irenaeus | Filed under: Etcetera, Music and Guitars | Tags: Commentary on the Kinks' "Dedicated Follower of Fashion", humility and satire, The Kinks' "Dedicated Follower of Fashion, The Prayer of St Ephraim the Syrian, true satire | Leave a commentThe Kinks circa 1967 (Ray is standing.)
I have an admission: I love the music of the British Invasion of the 1960s. When the Beatles, Rolling Stones, et al., hit the shores of America I was a little boy in grade school. At that time my only interests were baseball and the space program that involved Mercury, Gemini, and Apollo missions. I didn’t discover the Beatles’ music until after their breakup in 1970 when I heard George Harrison’s “What Is Life”. I then immersed myself in the Beatles’ music and followed their post-Beatles careers faithfully. I soon discovered the Rolling Stones, and the Kinks among other bands. I love the sound of the era, and I have learned to play dozens of songs from that decade on guitar.
Among those songs is the Kinks’ “Dedicated Follower of Fashion.” It was composed by Ray Davies (front man and rhythm guitarist), and was released as a single throughout the world in 1966. It has the flavor of the “Music Hall” era. We, today, would think of it as a “novelty song.”
A little history of this time in London and other urban areas is in order. Some of the youth of the day had one peculiar social division: Mods versus Rockers. As I recall, the Mods followed fashion, and other cultural trends. The Rockers were of a rougher cut, and cared little about fashion, etc. If you could extrapolate these two groups musically into the 1970s, Mods, I would imagine, would lean towards “Glam Rock,” while the Rockers would be fans of the “Punk Rock” scene.
Somewhere in Piccadilly
Clearly, the Kinks’ song is a rather scathing critique of the ephemeral and superficial “dandies” and the “swingers” of London, and those who endlessly shopped Carnaby Street and other trendy locations, perhaps even Piccadilly Circus.
The song is clever and humorous. The song is a satirical jab at other peoples’ foibles.
However, if such (and all) satirical material is only aimed at the “other” without some humility, the humor becomes ridicule and offers only a caricature of those targeted. If one uses satire, one has to accept it when used on “our people”, or us. For satire to be of true value, one has to laugh with those targeted, not just at them. We all have to be able to laugh at ours, and ourselves.
About a decade ago I wrote a less satirical (and worthless too, no doubt!) song I called “Lewis and Clark.” Here is the first verse:
I stumbled upon the file containing its lyrics and chords a short while ago. It prompted me to think of “Dedicated Follower of Fashion.” My thoughts then turned towards me. Though I had a simple four mile commute to work, I, too, at times, spent far too long stuck in freeway traffic in the Puget Sound area of Washington State. Though I never have colored my hair, I, too, have vanity. What was my motivation for those lyrics? Was I willing to see myself as the subject of the jab? I have decided not to resuscitate the song until my motives are properly sorted — perhaps, better, ditch it altogether.
As noted in the title of this posting, this brings me to the Prayer of St Ephraim the Syrian used so frequently by Orthodox Christians, and especially during the season of Great Lent:
In this highly divisive and divided society, where we pick sides and find enemies all around us, St Ephraim’s Prayer should inform our consciences. We need to acknowledge our own weaknesses, foibles, and be charitable about our neighbors’ positions on politics — and even fashion!
Here is a link to “Dedicated Follower of Fashion” (please excuse the brief ad): https://youtu.be/oxYGOSSj9A0?si=ULEvkx-nPd9ysNPy
In Christ with all of my own foibles,
Fr Irenaeus