Category: Adult Faith Formation

Twenty-Ninth Sunday after Pentecost 2018

Read: Colossians 3:12-16; Luke 17:12-19

“And let the peace of Christ control your hearts, the peace into which you were also called in one body. And be thankful” (Colossians 3:15).

“And one of them, realizing he had been healed, returned, glorifying God in a loud voice; and he fell at the feet of Jesus and thanked him. He was a Samaritan. Jesus said in reply, “Ten were cleansed, were they not? Where are the other nine? Has none but this foreigner returned to give thanks to God?” (Luke 17:15-18).

This Sunday comes between two great feasts: thanksgiving and Christmas. On Thanksgiving we feed ourselves with the bounties of God’s creation, and, hopefully, thank him for these blessings, because, as we pray in the common Ambon Prayer, “you are the giver of every perfect gift.” On the coming feast of Christmas, we are already thinking of what gifts we can give to each other, and parents will teach their children to give thanks to everyone who gives them a gift. The word for gift in Greek is “eucharist,” which means “to really show favor to another.” If someone shows favor to us, it is humanly natural and normal for us to show favor in return according to our means. Jesus comments the even sinners do good to those who do good to them (Luke 6:33). Of course, sometimes that doesn’t happen and we call that a betrayal. On Christmas, God is the one who shows the greatest favor, as the angels sang at his birth, ““Glory to God in the highest and on earth peace to those on whom his favor rests” (Luke 2:14). This gift is God’s only Son, whom the Father gave to the world “so that everyone who believes in him might not perish but might have eternal life” (John 3:16).

This is so important that we repeat this passage from Scripture in every Divine Liturgy of St. John Chrysostom. This gift is also the gift of peace, for St. Paul tells us that Christ is the peace of God, “For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh, abolishing the law with its commandments and legal claims, that he might create in himself one new person in place of the two, thus establishing peace” (Ephesians 2:14-15). For this, like the healed leper, we must give thanks to God. But if God shows us this great favor, “what,” as the psalmist says, “can I return to the Lord for all he has given me?” (Psalm 115:3). God has no need of anything that we can give him. What we can give him is our sacrifice of praise, our words of glorification. We are like the little drummer boy in the popular Christmas sing, “I played my best for him.” Precisely in receiving God’s gift of love and peace, we are ourselves transformed into God’s love and peace, so that St. Paul tells us in today’s epistle,. “let the peace of Christ control your hearts,” so that we can “put on then, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another” (Colossians 3:12-13). To do this would be our Christmas thanksgiving.

Meditation by Archpriest David Petras

Twenty-Eighth Sunday after Pentecost 2018

Read: Colossians 1:12-18; Luke 18:18-27

The epistle this Sunday tells us who Jesus truly is. He is the very center of our being. “He is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, …. He is before all things, and in him all things hold together. He is the head of the body, the church. He is the beginning, the firstborn from the dead.” St. John tells us the same thing, “All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race” (John 1:3-4). We have the saying, “Put Christ back into Christmas,” but we must take this a step further, “We must put Christ into everything that we are, and in all creation.” Our whole lives must be oriented to Christ, “God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11). This worship is not complete until we imitate the Lord in his love for all who have come to be in his loving-kindness.

In today’s gospel Jesus tells us his will when he tells the young man, “You know the commandments …. There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me.” The human problem, perhaps today more than ever, is that we do not have the moral capacity to discern the will of God. The young man was certainly unable to do so, and so our Lord said, “For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God.”

We consistently confuse our own will for God’s will, and we sing with Frank Sinatra, “I did it my way.” This is because we do not have the moral power to deny ourselves, and look through the eyes of God. The feasts of the birth and of the baptism of Christ are “feasts of light,” as the Fathers taught. St. John tells us that at the birth of Christ, “ the true light, which enlightens everyone, … coming into the world” (John 1:9). The magi saw this light in the star, and the shepherds saw this light in the angels, and both went out of themselves, and came to Bethlehem. Only by leaving their places of comfort, their country or their fields, their work, were they able to see the true light. This is what we must do this Christmas, we must not see our salvation in our own self-interest and comforts, in our own delusions about reality, but only in the good news and the will of God spoken to us through his word, our Lord Jesus Christ.

We should not fear the difficulty of this choice, for Christ comforts us today at the end of the gospel, “What is impossible for human beings is possible for God.”

Meditation by Archpriest David Petras

The Holy Prophet Habakkuk

Today is the feast of the Holy Prophet Habakkuk. As you know, the Byzantine Church pays more attention, liturgically speaking, to the Old Testament prophets.

The fourth Ode of the Canon of Matins is the Hymn of Habakkuk. The Irmosi of the Canon often describe Habakkuk as standing at a guard post (watchtower): “I will stand at my guard post, and station myself upon the rampart; I will keep watch to see what he will say to me, and what answer he will give to my complaint. (Habakkuk 2:1) Thus, at Paschal Matins, we sing, “Let Habakkuk, speaking in behalf of God, stand with us at the divine watch; let him show us the brilliant Angel who proclaims: “Today, salvation comes to the world; for Christ, being Almighty, is risen.” What Habakkuk saw at his guard post was a vision of the coming of Christ. “God came from Teman, the Holy One from Mount Paran. His glory covered the heavens, and his praise filled the earth; his splendor spread like the light.” Teman is the East, the sunrise from on high in the Christmas Troparion, “those who worshiped the stars have learned from a star to worship you, the Sun of Justice, and to know you, the Dawn from on high.” In the Greek Septuagint, Mount Paran becomes the “dark, shady mountain,” and was seen as a prophecy of the virgin birth of Christ from Mary.

The Christmas Irmos explicitly recognizes this: “O Christ, the rod from Jesse’s root and its flower, you blossomed from the virgin; praiseworthy one, from the overshadowed shady mountain. You came in the flesh from her who knew not man.” What was the result of Christ’s coming, Habakkuk foretells, “He stood and shook the earth; he looked and made the nations tremble. Ancient mountains were shattered, the age-old hills bowed low, age-old orbits collapsed.” The “orbits” were the established journeys of the stars, and indeed, at Christ’s birth, a new star appeared, leading the Magi to Bethlehem.

Habakkuk tells us that our lives will be shaken by the coming of Christ. We must follow the star, for by taking human nature and by rising from the dead, Christ has brought us life.

Meditation by Archpriest David Petras

St Andrew and the work of Christian Unity

It is a legend, but also a symbol, that St. Andrew evangelized the town of Byzantium before it would become a great city. The symbol, therefore, is that Rome, the West, and Constantinople (Byzantium), the East are united in the fraternity of the two apostles, Peter and Paul. In our broken world, the Church is hampered in preaching the gospel by internal divisions. The Catholic and Orthodox Churches are heroically trying to re-unite to preach the one true Gospel of our Lord Jesus Christ. They are hampered by narrow-minded people in both Churches, who cannot see Christ living in the eucharist of these Churches. There is only one Christ in Holy Communion, and we do not partake of one Christ, and the other another Christ. There is only one Christ born of Mary in Bethlehem, whose Body we cannot divide. Now is the proper time for the one Church to proclaim the one Lord and Savior in the one holy Gospel. We must pray for unity this Christmas that we are not too late.

Meditation by Archpriest David Petras

Twenty-Seventh Sunday after Pentecost

Read: Ephesians 6:10-17

In today’s Epistle, St. Paul tells us, “draw your strength from the Lord and from his mighty power. Put on the armor of God so that you may be able to stand firm against the tactics of the devil ….take the helmet of salvation and the sword of the Spirit, which is the word of God.” The true weapon of the Christian is not the metal sword, but the sword of the word. Hebrews tells us, “the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart” (Hebrews 4:12). 

Christians do not meet violence with violence, but when persecuted, follow the Lord’s teaching, “Remember, you are not to prepare your defense beforehand, for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute” (Luke 21:14-15). Jesus is the Word of God, and his word is powerful indeed, and so the true power Christians comes when we speak in the truth of our Lord. Our human words may not seem that powerful, but words spoken in Christ can transform our lives. This power does not come from us, but from God, therefore, as St. Paul again says, “yet I live, no longer I, but Christ lives in me,” (Galatians 2:20) and yesterday’s epistle says, “If we live in the Spirit, let us also follow the Spirit” (Galatians 5:25). 

All this has meaning in this Christmas season. We give gifts to one another, and parents instruct their children, say “Thank you,” to those who give you gifts. The words “thank you” are more powerful than the material gifts, for they form bonds of love. As Christians, we, too, say words of “thanks” that bind us in love to God, “the giver of every good and perfect gift” (James 1:17, Ambon Prayer).

In this church, we utter words of thanksgiving, as we offer our Liturgy, a “sacrifice of praise.” That is why we call the Liturgy the Eucharist, the Greek word for “thanksgiving.” And on Christmas, we offer words to the new-born child, “Christ is born! Glorify him.” We must not only says words with our mouth, “for, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9).

Meditation by Archpriest David Petras

Entrance of the Theotokos

“Seeing the entrance of the pure one, angels marveled in wonder how the Virgin could enter the holy of holies.” (Refrain to Irmos 9, on the feast of the Entrance of the Theotokos into the Temple)

“Entrances” are a big deal in our liturgical tradition, (e.g., the Small Entrance and Great Entrance at Divine Liturgy), surrounded by great solemnity. Why? Because they are “transitional” moments; that is to say, they signify the most crucial and challenging aspect of life in general, and life in Christ more specifically – transitions. We “enter” any given day, for example, transitioning from nighttime not instantly, but by going through our morning “ritual” (getting out of bed, washing up, praying, making coffee, getting dressed, exercising, etc.). We also “enter” into communion with Christ, again and again, not instantly, but step by step, preparing ourselves with the help of traditional prayers and customs.

The feast we’re celebrating today on the Older Calendar focuses on “entrance,” the Entrance of the Theotokos into the Temple. Similar to the entrances mentioned above, Her “entrance” into “the holy of holies” involves both preparation and transition. She is to be prepared, in the temple, for the pivotal moment in Salvation History, the descent upon Her of the Holy Spirit and conception, in Him, of God the Word. There is so much more to say on this topic, on how daunting and even potentially terrifying this “transition” was, for the three-year-old Mary from Nazareth, but this reflection is already too long.

So I’ll just say, let our Lady’s courageous “entrance” today be an inspiration and encouragement for all my entrances and other transitions. Let me not fear them but walk through them, by the protection and guidance of the Blessed among Women. Amen!

Meditation by Sr. Vassa Larin

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Blessing the Truly Blessed

“Blessed are the blameless in the Way, who walk in the law of the Lord.” (Ps 118/119: 1, Septuagint)

Is it pointless for us to “bless” and praise “the blameless” (οἱ ἄμωμοι, непорочнии), for example, the Theotokos, whose Entry into the Temple is celebrated today on the “New” Calendar; or the archangels and angels, whose feast is celebrated today on the Older Calendar,– if we ourselves are not “blameless”? No, of course not. Because by celebrating the “blameless” in the law of the Lord, we are reminded of the kind of “celebrity” that is truly praise-worthy in God’s eyes, and are inspired to desire it for ourselves. This is particularly counter-cultural in our day, when so much press is wasted on, and “lip-service” paid to, celebrities both famous and infamous.

Lord, let me not bless, nor desire to be like, those who have the dubious “blessing” of our press. Let me rather bless those who are blessed in Your “press,” in Holy Scripture: “Blessed is the man that has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent.” (Ps 1: 1)

(Happy Feast of the Entry of the Theotokos, NC-zillions! And Happy Feast of St. Michael & All the Bodiless Powers, OC-friends! Please NOTE, that you can get these reflections daily via EMAIL, simply by typing in your email-address here at our website: coffeewithsistervassa.com)

Meditation by Sister Vassa

Holy Prophet Obadiah

We know nothing certain about the life of the Prophet Obadiah. The Synaxarion identifies him with the servant of King Ahaz, who left to become a follower of Elijah, but that is not possible, since Obadiah’s prophecy was against Edom, pointing to a time after the exile. He is one of several prophets commemorated in the Phillip’s Fast, and verse 21 can be related to the coming of Jesus into the world: “And deliverers will ascend Mount Zion to rule Mount Esau, and the kingship shall be the Lord’s” (Obadiah 21).

When our Lord was born, he was given the name “Jesus,” our Savior or “Deliverer.” The Greek text, however, is “men saved.” Certainly the wicked Herod thought him a king to rival him, and so persecuted the innocents of Bethlehem. Obadiah tells us that the Lord alone is our true king, who told Pilate at his trial, ““My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here” (John 18:36).

Meditation by Archpriest David Petras

Twenty-Sixth Sunday after Pentecost

Read: Ephesians 5:9-19; Luke 12:16-21

The key to understanding this Sunday’s Gospel is the final sentence, “Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God” (Luke 12:21). That’s why worldly riches, or “eating, drinking and making merry,” or amassing and hoarding stuff for oneself don’t matter. What matters is God’s will for us. In a narcissistic, individualistic age, we often confuse our own goals and desires with the will of God. This Sunday’s Epistle reminds us that we really, really have to work to discover God’s will.

St. Paul tells us, “Try to learn what is pleasing to the Lord” (Ephesians 510); “Watch carefully then how you live, not as foolish persons but as wise” (Ephesians 5:15); “Do not continue in ignorance, but try to understand what is the will of the Lord” (Ephesians 5:17). “Light produces every kind of goodness and righteousness and truth” (Ephesians 5:9).

Lord, let your light shine upon us! In the Lucan cycle, which always begins on the second Sunday after the Exaltation of the Cross, this Gospel will always be read on the Sunday from November 17-23. Since Thanksgiving always comes on November 22-28, this Gospel is a good reflection on Godly and worldly riches.

Meditation by Archpriest David Petras

Twenty-fifth Sunday after Pentecost

Read: Ephesians 4:1-6; Luke 10:25-37

This gospel must be read very carefully. Jesus tells a story to make a point. It is just a story, it didn’t happen. However, we get the point. The scholar of the law knew the basic message of faith. We must love God and we must love our neighbor as ourselves. Then he asked a question to justify himself. He saw a loophole in Jesus’ teaching. Yes, love your neighbor, but who is your neighbor? That is the problem. Jesus then tells a story in which those you would expect naturally to give help to the beaten man, the priest and the levite (in early Christianity, another name for deacon, one who gives service) pass the poor man without a thought. Who gives help? It is the “other,” the heretics to the Jews, the hated Samaritan. He, the “other,” shows mercy. Whether this story happened or not is irrelevant. Jesus tells us that our neighbor may be someone we do not expect. Therefore, we cannot “justify ourselves” by prejudice and racism, by hating the other. This gospel preaches itself.

When I was a young priest, the “other” in our church were blacks and Jews. Today they are immigrants and Moslems. And we, like the “scholar of the law,” are still racists. Racism is the ugly face of our church today. It blocks us from being “true-believing Christians. The scholar got the point, but he couldn’t say the hated word, “Samaritan,” but only “the one who treated him with mercy.” Jesus responds “Go and do likewise,” that is, do not hate the other, but always show mercy and care for the other. God’s word is clear, but do we have eyes that do not see, and ears that do not hear? Today, St. Paul tells us we are all one: “[strive] to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Ephesians 4:4-6).

Meditation by Archpriest David Petras