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.

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.

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

Divine Liturgy for the coming week

Glory to Jesus Christ!

Sun., 11/25 27th Sunday after Pentecost
9:00 a.m. +Emilia Dubno requested by the Family
10:30 a.m. For the People of the parish

Epistle: Ephesians 6:10-17
Gospel: Luke 13:10-17, Tone 2

Mon., 11/26 Our Venerable Alypius the Stylite

Tue., 11/27 Holy Martyr James the Persian

Wed., 11/28 Holy Martyr Stephen

Thurs., 11/29 Holy Martyrs Paramon, Philemon

Fri., 11/30 Holy Apostle Andrew

Sat., 12/01 Holy Prophet Nahum

Sun. 12/2 28th Sunday after Pentecost
9:00 a.m. +Luka Szymkiw requested by the Szymkiw and Alderidge Family
10:30 a.m.  For the People of the parish

Epistle: Colossians 1:12-18
Gospel: Luke 18:18-27, Tone 3

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).

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

Entrance of the Theotokos into the Temple

And the child was three years old, and Joachim said: Invite the daughters of the Hebrews that are undefiled, and let them take each a lamp, and let them stand with the lamps burning, that the child may not turn back, and her heart be captivated from the temple of the Lord. And they did so until they went up into the temple of the Lord. And the priest received her, and kissed her, and blessed her, saying: The Lord has magnified your name in all generations. In you, on the last of the days, the Lord will manifest His redemption to the sons of Israel. And he set her down upon the third step of the altar, and the Lord God sent grace upon her; and she danced with her feet, and all the house of Israel loved her. And her parents went down marveling, and praising the Lord God, because the child had not turned back. And Mary was in the temple of the Lord as if she were a dove that dwelt there, and she received food from the hand of an angel.”

(Proto-Evangelium of James, chapter 7 and beginning of chapter 8)

One monastic commentator on today’s feast writes:

“A Jerusalem church in honor of the Mother of God was dedicated on this date in the sixth century. A century later, St Andrew of Crete mentions a yearly feast commemorating the entrance of the Theotokos into the Temple.

“The details of the feast are drawn from the apocrypha, such as the Gospel of James, since canonical scripture has no account of the early life of Mary. The setting of the feast is in the temple rebuilt by Zerubabel,, which no longer contained the Ark of the Covenant. In the feast-day icon, the priest and prophet, Zecharaiah, father of John the Baptist, escorts the Virgin into the Holy of Holies. The Theotokos is thus received as the Living Ark, for in the fullness of time, God himself will come to dwell in her.

“The feast, then, is another step in the preparation for the birth of Christ. What began as a legend has been used by the Church for centuries to emphasize the dedication of God’s Mother to service in the Lord’s house, to foretell to all the coming of Christ.