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Oblio

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[c]Saturday, August 30, 2003
Cyril and Makarios, Patriarchs of Serbia

Epistle: 1 Corinthians 1:3-9 Gospel: St. Matthew 19:3-12
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The Fulfilling of Wisdom: 1 Corinthians 1:3-9, especially vs. 9: "God is faithful, by Whom you were called into the fellowship of His Son, Jesus Christ our Lord." The first prayer of thanksgiving after the Holy Communion rejoices and thanks God that He has not rejected us as sinners but accounts us worthy to become communicants of His holy and ineffable Mysteries. Then, as if the Lord Jesus' unspeakable Gift of Himself were not enough along with dying for us and rising again, the prayer continues to ask God that His wisdom may be fulfilled in and through our lives. Thus, the prayer boldly asks the Lord to be present within us to heal our souls and bodies so that the eyes of our hearts may be enlightened, our spiritual powers may be at peace, our faith invincible, our love be sincere, our obedience perfect in keeping His commandments, our growth only in the grace which He has bestowed on us, our final attainment His Kingdom, and our journey through this life ever preserved in holiness.
This extensive request of the post-Communion prayer, like today's reading, is a prayer of thanksgiving. In the Epistle today, St. Paul is offering thanks for the disciples at Corinth and for us also (vss. 3-9). Like the prayer of thanksgiving after Holy Communion, the Apostle's prayer yearns for us to respond to the actions of God. The Apostle notes that God the Father and the Lord Jesus have bestowed grace and peace upon us His people, that God has enriched us in all speech and knowledge by Christ, and that the Lord has confirmed the Apostle's testimony about Himself among us (vss. 4-6). He notes that we are not deprived of any spiritual gift (vs. 7), and that God is faithfully standing ready to help us until the end of time.

Beloved of the Lord, what of us? How shall we respond to all that God has done for us?

We know the basics of what God accomplished in Christ on our behalf. Who among us has not heard repeatedly the recitation of His wondrous, saving works offered up during the Divine Liturgy: "the Cross, the Grave, the Resurrection on the third day, the Ascension into heaven, the Sitting at the right hand, and the second and glorious Coming"? In so many ways, the Gospel has been taught to us. We have a framework for understanding. Surely we ought to be able to express these wonders for ourselves, borrowing from the familiar hymns and prayers.

Holy Brethren, the question for us is this: have we continued growing in the knowledge of our Faith (vs. 5)? Have we meditated, read, thought, reflected, prayed and learned more and more about all that "Jesus began both to do and to teach" (Acts 1:1)? Do we speak of these marvelous things, sharing them with our friends, acquaintances and our family? How can we not? What holds us back? It is a marvel that we are so quiet and repressed!

What does the Apostle mean when he says that "the testimony of Christ was confirmed in and among you," or when he anticipates that God "will also confirm you to the end" (vss. 6,8)? Our hearts have said, "Yes!" We delight in the liturgies and worship that are available to us. We hear sermons and nod in agreement, knowing we are being told the truth. We have found ourselves giving love, being kind, helping others, reaching out to the fearful, choosing to change our ways. Let us be in awe: these movements of ours are from the Holy Spirit. They confirm the truth. They strengthen us in God's gift of faithfulness. Let us not hold back in these things. We have "come short in no gift...waiting for the revelation of our Lord Jesus Christ" (vs. 7).

Most of all, let us strive to be wholly "blameless in the day of our Lord Jesus Christ" (vs. 8). Above all, let us not blame God if we have not labored. He has called us "into the fellowship of His Son"(vs. 9). He has fulfilled all wisdom in us; let us, then, faithfully apply His wisdom.

May we ever remember Thy grace, and henceforth live not unto ourselves, but unto Thee.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Sun., August 31, 2003
Placing of the Belt of the Theotokos in the Church at Halkoprateia

Epistle: 1 Corinthians 9:2-12 (Tone 2) Gospel: St. Matthew 18:23-35
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Rights: 1 Corinthians 9:2-12, especially vs. 12: "Nevertheless, we have not used this right, but endure all things lest we hinder the Gospel of Christ." What irony there is in this passage! The Apostle builds a case for exercising his right to receive support from his ministry (vss. 4-11), but then, surprisingly, he foregoes all claims: "Nevertheless we do not claim this right." Here, one of the "foremost in the ranks of the Apostles," sets aside rights that are clearly his due. His restraint is in marked contrast to so many people in contemporary society who seem obsessed with rights. His defense of his rights sounds familiar, but how intriguing that he declines to exercise what he might rightfully claim!
His example provides a sound Orthodox guide for refraining from the contemporary social clamor for rights. Let us examine closely the Apostle's understanding of rights. The word "right," or "exousia,"as used throughout this passage, refers to authoritative power such as one would encounter in legal, political, social, or moral affairs. It contrasts with "dynamis," which refers to the application of physical, spiritual, or natural powers.

The Lord Jesus illustrates the difference between these words in the context of His ministry: "And He called the twelve together and gave them power and authority over all demons and to cure diseases...." (Lk. 9 1). Notice that "exousia" is translated as "authority"- as it often is in the New Testament. Still, it always implies the actual power to exercise claims and privileges. In another instance (Mt. 9:2-8), the Scribes are offended at the Lord Jesus for expressing a right (exousia) to forgive sins, but by healing a paralytic, He reveals both the "right" and the "power" to forgive.

In today's reading, the Apostle states his right to enjoy the "perks" of an Apostle, identifying two well-known yet related sources: socially recognized practice (1 Cor. 9:4-7) and Divine sanction (vss. 8-10). Of course, behind social convention is Divine sanction (vs. 8). Tracing lawful social practice to the authority of God appears in other places in St. Paul's writing (see Rom. 2:12-16).

What guidance can we glean from the Apostle's approach for our own use in daily life? With St. Paul, we can agree that all true rights originate from accepted practice, explicit legal codes, or the warrant of Holy Scripture, derive from God. Claims to rights that are contrary to the will of God are sin and should not to be honored; but what does it look like when someone approaches their rights apostolically?

In a recent collection of memoirs concerning the Russian Priest-Prisoner, Father Arseny, we have a vivid example of a Saint who displayed a shining, apostolic response to every issue of rights that he encountered. While the degradation of the Soviet prison camps removed all rights from all prisoners, yet among the inmates themselves, rights existed.

It was the "criminals" who had control, the "rights," robbing and killing at will. Fr. Arseny set such a profound example of apostolic laying down of rights, that many were changed by observing his example. One such was the hardened criminal, Sazikov. He said: "I kept careful watch on you until I understood that you do not live for yourself, but for others - in the name of your God...You've touched my heart...with the example you set. I've decided to be done with my past. I know my life will end here, but I want to take your path, I want to believe."

Here is St. Paul's point, lived by a humble prisoner, calling upon us to reshape what we say and do, that our witness may not hinder the Gospel of Christ, but change the hearts of others. As we are united to the Lord, let us give Him all our rights, expecting nothing, receiving whatever He extends to us in His grace and love.

O Master, we have put off the old man, and Thou hast renewed us unto life: Fill us with the power of Thy Spirit that we may no more be children of this world, but of Thy Kingdom only.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Monday, September 1, 2003
The Beginning of the Ecclesiastical Year: The Indiction

Epistle: 1 Timothy 2:1-7 Gospel: St. Luke 4:16-22
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Prayer and Time: 1 Timothy 2:1-7, especially vss. 3, 4: "...God our Savior...desires all men to be saved and to come to the knowledge of the truth." It is commonly known that the civil year begins January 1st, but it is less well-known that September 1st is the beginning of the Orthodox Church year. The First Ecumenical Council held in Nicaea in 325 AD fixed upon that date. For a number of reasons, September 1st makes a very suitable beginning for the Church's yearly cycle of prayer. In northern latitudes, September is the primary month of harvest. Furthermore, during this season, in the Synagogue at Nazareth, the Lord Jesus read the words: "The Spirit of the Lord is upon Me, because He hath anointed Me to preach good tidings..." to signal the opening of His ministry (see Lk. 4:18 and Is. 61:1).
Historically, September has had another special importance for Christians, for, during this month, Constantine the Great defeated his rival Maxentius and proceeded to grant Christians freedom of worship throughout the Roman Empire. For centuries, on this day, the Church has appointed special prayers of supplication to be offered immediately before the conclusion of the Divine Liturgy - prayers for the Church and for all cities and the countryside throughout the world. This service provides an opportunity to obey the Apostolic injunction of the Apostle Paul found in today's reading: "I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men" (1 Tim. 2:1).

When he directs us to pray for all men, the Apostle specifies both "supplications and intercessions," yet, we should note, there is no essential difference between these types of petitions, for both are "prayers" offered on behalf of others in need. And when one considers mankind's physical, emotional, and spiritual requirements, the range of possible human problems is vast. Hence, the Apostle does not limit us, but, rather, urges us to pray for any and all concerns that may befall our fellow men around us in this life.

In addition, St. Paul exhorts us to pray for "all" men, and not for Christians only, his directive being inclusive in all respects. Hence, as we pray, we are to beseech God in particular for rulers (vs. 2). Why? So that the Church may live under conditions which promote a peaceful and quiet life for growth in all godliness, so that we may conduct ourselves before the world in a God-pleasing manner (vss. 2,3). When the Faith is embodied in purity, holiness, and joy, more people are encouraged to "come to a knowledge of the truth," and to "be saved" (vs. 4).

Finally, the Apostle admonishes us not to confine our prayers to mere 'asking.' He adds to the exhortation that prayers should be offered up "eucharistically," or, as translated here, by the "giving of thanks" (vs. 1). No doubt this added reference is an allusion to the regular prayers of praise and thanksgiving on behalf of all humanity found in the Divine Liturgy.

In the Liturgy, as the prayer of the Anaphora makes poignantly clear, every single person is presented to our God and "Master Who lovest mankind," to the One Who hast fashioned us "from the dust of the earth and...honored [us] with [His] own image," even when we "disobeyed" and were "led astray by the guile of the serpent and rendered subject to death." Observe that the entire drama of human redemption is offered up in these prayers, revealing the Church's yearning for the restoration of all by the Lord Jesus, the "express Image" of the "Person" of God the Father. Without question, the constant offering day after day, year after year, through all time, unto the ages of ages of such eucharistic thanksgiving to God enables us to live before others so that they are drawn to the Faith "to be saved and to come to the knowledge of the truth" (vs. 4).

O God, enable us to live and pray so that all men will be drawn to the path of salvation.



This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Tuesday, September 2, 2003
Martyrs Mamas and His Parents, Theodotos and Rufina

Epistle: 2 Corinthians 5:15-21 Gospel: St. Mark 1:16-22
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Reconciled To God: 2 Corinthians 5:15-21, especially vs. 20: "...we implore you on Christ's behalf, be reconciled to God." Consider the icon, "The Extreme Humility." The Lord Jesus is before us. His eyes are closed. He does not look at us - neither in reproach nor to command. He is simply before us, having suffered all for all. His cry to the Father echos clearly now: "into Thy hands I commend My spirit;" and having prayed thus, He has "breathed His last"(Lk. 23:46). Behold the great peace of God, Who extends His peace to us. The Lord's arms are crossed as one asleep, yet He holds a spear cradled like an infant in its mother's arms - His side has been pierced. He is dead, cradling us in His heart, tenderly, meekly, in the Extreme Humility.
Yes, the Lord Jesus is "The Extreme Humility," ultimate humility beyond measurement. Our privilege is to stand at the boundary of humility beyond which no man may pass. We may gaze across this impassable frontier into the realm of Divine Humility, into the dominion we may not attain nor comprehend, yet Jesus our Lord has opened the door of Extreme Humility. He is offering us His Humility as a gift from God. "He died for all, that those who live should live no longer for themselves, but for Him Who died for them, and rose again" (2 Cor. 5:15).

The Lord in His extreme humility invites us to be reconciled to God, to accept The Final Reconciliation He accomplished, completed, and fulfilled. What can we add? We may only receive what God offers. That is what the Apostle conveys: "He died for all, that those who live should live no longer for themselves, but for Him" (vs. 15). Let us greet His ineffable reconciliation. Even as Divine Love exhausts our pretensions, He encourages us to receive His healing humility.

Behold God's determination, born not of inspiration, but an eternal Light unapproachable. What shall we think of God's offer of restoration? In truth, if we receive His reconciliation with our hearts, we shall resonate 'harmonically,' we shall find something within ourselves that sings.

Behold Purpose Himself, He Who upholds the Universe. Let us cry: "What is man that Thou art mindful of him? Or the son of man, that Thou visitest him?" (Ps. 8:4 LXX). Let us rejoice at the Holy Purpose of God, weeping at our craven desires and lusts. The Apostle would have us understand the presence and truth of God's Purpose. Only then may we be reconciled.

Observe: the Apostle Paul longs for us to reframe our vision of everyone around us. "Therefore, from now on, we regard no one according to the flesh" (2 Cor. 5:16), for "if anyone is in Christ he is a new creation" (vs. 17). Some have entered deeply into Christ. They have become deified, transformed, radiant with His uncreated Light. These have received Christ and lived with beauty. Some have received Christ and betrayed Him. Some, denying their Lord, have wept with Peter. Some do not know the Lord Jesus. They do not see Him and cannot see Him. Some reject Him and curse, yet everyone has the potential to be "a new creation" in which "old things have passed away; behold all things have become new" (vs. 17). Therefore, let us "regard no one according to the flesh." Let us not look upon others as we have in the past.

Finally, as we behold God's Purpose for all men, let us now rejoice - from this moment, from this day, this hour, even before we take our next breath or measure our next heartbeat. Let us acknowledge that "all things are of God," Who "has reconciled us to Himself through our Lord Jesus Christ" (vs. 18). The Lord will not impute our trespasses to us, if we will confess our sins to Him and receive His Extreme Humility. Above all, He "has committed the word of reconciliation" to us (vs. 19). We are now "ambassadors for Christ." Let God plead with others through us! In whatever humility we have, let us implore all to "be reconciled to God" (vs. 20).

Illumine Thou me also by the tree of Thy Cross and save me.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Wed., Sept. 3, 2003
Uncovering of the Relics of Nectarios of Pentapolis, Wonderworker

Epistle: 2 Corinthians 6:11-16 Gospel: St. Mark 1:23-28
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Being Open: 2 Corinthians 6:11-16, especially vs. 13: "Now in return for the same [openheartedness] - I speak as to children - you also be open." St. John the Theologian says, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God Whom he hath not seen?" (1 Jn. 4:20). Consider this corollary: if a man claims, 'my heart is open to God,' but has closed his heart to his brother, he is a liar: for he that is not openhearted to his brother whom he hath seen, how can he be open to God Whom he hath not seen? The truth of this corollary illumines today's reading: in these verses, the Apostle appeals to the Corinthians to open their hearts to him (2 Cor. 6:11,13). Simultaneously, he confronts them with the reality that by restricting their affections toward him (vs. 12), they are in danger of becoming enmeshed with "unbelievers," practicing "idolatry" (vss. 14-16), and severing their relationship with God.
Take note of the Apostle's point. If they are walling themselves off from him, the barrier will inevitably also close them off from God. Where then will they go? back to the darkness of paganism, idolatry and the demons? St. John Chrysostom notes how much the Apostle functions here like a good parent, like a father asking a wayward son, "What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they?"

If a tiny, new first-century congregation were to cut themselves off from relationship with the Apostle, they surely would have been overtaken by the dominant pagan culture around them. Therefore, St. Paul posed five questions to them to expose the implication of their closed hearts. These questions are pertinent for all Christians tempted to close their hearts against the Faith, the Church, or their brethren. The alternatives are secularism, schism, heresy, paganism.

"For what fellowship has righteousness with lawlessness?" (vs. 14). "Fellowship" in this question refers to "sharing" or "partnership." The question solemnly reminds us that it is impossible to be isolated spiritually. One's heart will inevitably be yoked to something or to someone. The fearsome thing about the alternatives to our Faith is what is available. Where can one go? It is horrifying to consider throwing over the power of the Resurrection, the incredible Love of God, the door of repentance, the way to theosis, and the heavenly worship. For what?

"And what communion has light with darkness?" (vs. 14). The present day fascination with "Eastern" religions should hold no attraction for Orthodox Christians. Let anyone who contemplates abandoning the light of Faith in Christ the Life-Giver for the darkness of the life-denying hope offered by Eastern religions realize that he is in flight from God's good creation.

"And what accord has Christ with Belial?" (vs. 15). There can be no agreement between Christ and paganism. Behind all idolatry and heresy is "Belial." The word itself is borrowed from Hebrew and suggests "worthlessness" or "perdition." It refers to Satan and specifically to joining Satan's rebellion. Let us never harden ourselves against the work of Faith and thereby present ourselves to the devil.

"...what part has a believer with an unbeliever?" (vs. 15). St. Paul began this section with the image of being "yoked" (vs. 14). To be united to Christ is to be yoked with Love (Mt. 11:29). Hardening one's heart against fellow Christians or the Lord leads to slavery and to being yoked with unbelievers. The first steps may be imperceptible, but guard well our great Treasure!

"For what agreement has the temple of God with idols?" (vs. 16). The Christian Church is the Temple of the living God. Christ is among us. Let us not sell our birthright for pottage!

Let us love one another, that with one accord we may confess the Trinity, one in Essence.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Thursday, September 4, 2003
Prophet Moses the God-Seer

Epistle: 2 Corinthians 7:1-10 Gospel: St. Mark 1:29-35
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Cleanse Ourselves: 2 Corinthians 7:1-10, especially vs. 1: "Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." In this quote, note that the Apostle is referring to the series of Divine promises he has just cited (2 Cor. 6:16-18), promises in which God says in effect: "Be a pure people separated to Me, and I will dwell among you as your God." On the basis of these promises, the Apostle admonishes us to "cleanse ourselves" so that God may dwell among us. Still, the Prophet Job taught: "For who shall be pure from uncleanness? not even one" (Job 14:4 LXX). Since we are unclean, is the Apostle's admonition a counsel of futility?
Were it not that the Lord bore our sins (Is. 52:4-6 LXX) and cleansed us in the washing of Holy Baptism (Eph. 5:26), these promises could only lead to despair. However, in urging us to "cleanse ourselves," the Apostle reveals the great hope we have in Christ Jesus. The Lord achieved the essential cleansing, a foundation for purity beyond our capacity. Now, by the aid of the Holy Spirit, we have hope of attaining true purity. So, in this passage, St. Paul teaches the sort of purity we need, what constitutes cleansing, and the steps that must be taken to attain cleansing.

The purity that God seeks in us is moral. As the Apostle says, we are to "cleanse ourselves from all filthiness of flesh and spirit" (vs. 1). "Flesh" is the way he speaks of human desires, thoughts, feelings and actions when they are alienated from God. Human life apart from God, when men have no fear of God, leads only to bitterness and filthiness of flesh and spirit. Therefore, the focus of Apostolic living first of all is directed toward heightened consciousness of one's desires, thoughts, feelings and actions.

If we would be cleansed, first we must find and identify the workings of the flesh within ourselves. Then with the aid of the Holy Spirit, we are enabled to expel "all filthiness of flesh and spirit." We may cleanse ourselves. On our part, the ascesis of prayer, fasting and worship is required so that the Holy Spirit may illumine our hearts and move us into cleansing action. However, as St. Gregory Palamas has observed: even when evil thoughts cease, the whole soul is not yet pure. Our entire inner life, including our spirit or heart, must be purified. "All the other powers of our soul" must be cleansed, which requires our self-control, love, vigil, and vigilance.

St. Paul declares that we must work for moral cleansing by "perfecting holiness." The word "perfecting" derives from "telos," the word the Lord used when He said: "You must be perfect as your heavenly Father is perfect" (Mt. 5:48). "Telos" refers to "an end attained." Hence, cleansing is a process lived in the "fear of God," its end being holiness. The purity to be attained is set by God, not standards proposed or qualified by men. God's standards become the measure of all that must be expelled, or retained and developed within us.

Finally, the Apostle describes the steps which must be taken to reach the "telos," the ultimate God-defined purity. We may cleanse ourselves when our hearts are open to the teachings of the Apostles (vs. 2), when we are filled with an "earnest desire" to be cleansed (vs. 7), when we mourn and grieve because of our uncleanness and sin (vs. 7), and when we zealously pursue cleansing (vs. 7).

Followed diligently as a program of cleansing, these steps naturally lead to repentance, to that "sacrifice" which is pleasing to God, to "a broken spirit, a heart that is broken and humbled" (Ps. 50:17 LXX). Such a heart God does not despise. Rather, He works with us and within us to create such a clean heart and to renew that right spirit within, which He desires (Ps. 50:10 LXX).

Have mercy on me, O God, according to Thy great mercy and blot out my transgressions.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Friday, Sept. 5, 2003
Prophet Zachariah and Elizabeth, Parents of the Forerunner John

Epistle: 2 Corinthians 7:10-16 Gospel: St. Mark 2:18-26
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Repent Before Him: 2 Corinthians 7:10-16, especially vs. 10: "For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death." It is impossible to have a vital or meaningful relationship with the Lord Jesus or to come into His presence apart from repentance. This necessity that we repent explains the cry offered up all through Great Lent, "Open unto me the doors of repentance, O Life-giver."
In a similar vein, notice that this reading begins with a contrastive teaching of the Apostle Paul concerning repentance. As 2 Corinthians 7:1-10, read yesterday, ended with this verse, so today's reading begins with it. Notice the emphasis: we, the Faithful, must work with the Lord Jesus to cleanse ourselves entirely. Only sustained effort, carried on cooperatively with God, gives us hope of attaining full purity. As we have learned before, our efforts to attain purity inevitably require repentance: for "godly sorrow produces repentance" (vs. 10). Thus, turning our lives around is where we must begin - with serious repentance.

St. Paul labored as a Pastor with the Corinthian congregation for some time to restore their relationship with the Lord, to see repentance manifest in their lives. And, as we shall see in this lesson, his Apostolic goal was accomplished among them. What is useful for us is to examine the process through which they went. The key, as indicated above, is "godly sorrow" (vs. 10). Hence, the Apostle contrasts "godly sorrow" with "worldly sorrow," the first producing life and the second, death. What is the difference aside from results? In verse 11, St. Paul reveals the means for distinguishing between them.

If godly sorrow produces diligence of effort, worldly sorrow, despite tears and regret, does not make efforts at fundamental change. Godly sorrow results in clearing of one's self, not by self-justification for what one has done, but in the clearing out from one's thoughts, attitudes, and passions all traces of and desires for the sin. Godly sorrow is said to yield indignation. One sees the sin illumined by the Spirit of God, perceives the offense "through God's eyes." Indignation, then, is the healthy, natural, God-given reaction. When we are offended at our sins, we are also prompted to confess our faults. If pleasure is retained, if the sin still gives delight, or attracts the eyes, or stirs the emotions, where is the indignation?

Along with indignation comes fear of the Lord. Later St. Paul shares his delight in the evidence of godly fear which he perceived among the Corinthians upon the arrival of the divinely appointed Apostle Titus (see vs. 15). Worldly sorrow fears only the consequences of the sin, but does not fear God. Notice what the Prophet David says of his sins of adultery and murderous conspiracy, "Against Thee only have I sinned and done this evil before Thee" (Ps. 50:4 LXX).

Finally, godly sorrow is zealous for vindication. However, let us be careful at this point. Vindication is commonly used when explaining the reasons why one sinned. That is worldly sorrow. This is not what the Apostle means. Godly sorrow makes amends, does what can be done to correct the effects of the sin. Above all, a true penitent seeks, whenever possible, the forgiveness of any party whom he has wronged. A true penitent strives to reshape his habits and patterns so that the preconditions of his sin are eliminated. One caught in worldly sorrow goes on with no purpose of amendment and no effort to change.

Finally, let us observe that godly sorrow is characterized by obedience to spiritual authority. Worldly sorrow continues trying to 'figure it out for himself.' St. John of the Ladder says, "Obedience is the tomb of the will and the resurrection of humility."

O Lord, Who didst take the thief as companion, grant us also the gift of true repentance.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Saturday, September 6, 2003
Miracle of the Archangel Michael in Colossae

Epistle: 1 Corinthians 1:26-29 Gospel: St. Matthew 20:29-34
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Underrating God: 1 Corinthians 1:26-29, especially vss. 26, 29: "For you see your calling brethren, that not many wise according to the flesh, not many mighty, not many noble are called...that no flesh should glory in His presence." During the Liturgy, the Priest passes among the Faithful, censing all present and reminding each one that Christ dwells within: "All of you who have been Baptized into Christ have put on Christ" (Gal. 3:27).
In today's Epistle, St. Paul notes that the majority of us are not "wise according to the flesh," nor mighty in the power of this world, nor famous, nor 'important.' Truly, before Christ, the smartest, strongest, and most famous of us are, in actuality, nothing. Let us not overestimate ourselves, nor ever underestimate the living presence of God within each of the Faithful.

St. Paul teaches us that "God has chosen the foolish...to put to shame the wise" (1 Cor. 1:27). Before the reign of St. Constantine the Great, a good many simple Christians fled from the idolatry and persecution in the cities to live a devout life before the Lord in the wilderness, but apart from men. Zozimas was one such simple hermit in whom God was manifestly present, yet one who spent nearly his whole life in the wilds, foolishness in the world's eyes.

In old age, he was discovered by the impious Prince of Cilicia, Dometian, while the Prince was hunting. The Princes' party rode up upon him walking with a pack of wild animals. The animals fled and the old man was taken before the Prince. He decided that Zozimas must be a sorcerer since wild beasts kept him company. He said he was not a sorcerer but a Christian who had lived with the beasts, for they were better than the persecutors of Christians in the city.

The Prince then ordered Zozimas taken to Nazareth, to make an example of him there. He had the old man suspended upside down with a great stone tied around his neck. Hanging and choking, the hermit prayed to the Lord. Suddenly a lion raced into the city, came up to the old man, and supported the stone with its head, relieving the martyr's sufferings. Dometian ordered that Zosimas be released. The lion then departed. However, in his wickedness, the Prince then had Zosimas beheaded. "Thy martyrs, O Christ, crush the power of Satan."

St. Paul also tells us, "God has chosen the weak things of the world" (vs. 27). Here is an example of one who was thought to be weak by some because he lacked physical strength. A young father died leaving his widow with three children. The youngest boy, not always healthy and robust, helped his mother in the small family store. They sold poor farmers rope, harnesses, shovels, and axes. The boy loved to read and to attend Church. In his teens, a local "fool for Christ" took interest in him and taught him about the Lord. When the boy turned seventeen, he asked his mother for permission to become a monk. Thus began the holy life of St. Seraphim of Sarov, one of Russia's greatest and mightiest spiritual Elders.

The Apostle also tells us that "the base things of the world and the things which are despised God has chosen" (vs. 28). Once there was a hot-tempered young man who often engaged in petty quarrels. Furthermore, he was reckless and frequently perpetrated mean, little schemes. Therefore, like many such rebellious teens, he became the object of suspicion. At one time this young man was accused of stealing a sheep, which, ironically, he had not done. Nevertheless, he was imprisoned. On the eighth day in jail, he had a dream. A man told him he should return home and live a life of repentance. This he vowed he would do, and afterwards did live with an old hermit in the mountains. Thus began the saintly life of St. Ephraim the Syrian.

Thy saints Thou didst make fertile in holiness of life by streams of tears in the wilderness, O Lord. Grant us also always to cultivate Thine unfading light, life and presence within us.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Sunday, September 7, 2003
The Sunday Before the Elevation of the Holy Cross

Epistle: Galatians 6:11-18 (Tone 3) Gospel: St. John 3:13-17
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Only the Cross: Galatians 6:11-18, especially vs. 14: "But God forbid that I should boast except in the Cross of our Lord Jesus Christ, by Whom the world has been crucified to me, and I to the world." Consider this intuition from Archimandrite Sophrony Sakarov: "And suddenly the Almighty reveals Himself in His indescribable humility. This vision moves the soul, astonishes the mind. Involuntarily, we bow before Him. And however much we try to become like Him in humility, we do not attain to Him" [On Prayer, p. 14]. The heart looks at the Cross, embraces living Truth immersed in death, and receives the love of the Crucified - everything changes. New priorities overturn old values. We are moving in "a new creation" (vs. 15).
In the first century, there were those who desired this present world rather than God's new creation. Thus, in today's reading, we find St. Paul striving to win the hearts of those to whom he had introduced the new vision. He urges them to embrace the Cross as a way of life and to "walk according to this rule" (vs. 16). Ah, but he is speaking to us also, for the temptation persists to adopt a lesser vision and to diminish God. One can pick and choose among the Lord's words rather than follow the Word Himself, but to do so is to walk according to the flesh.

What is the human vision of God? Throughout Galatians, St. Paul speaks of this lesser vision: "to turn again to the weak and beggarly elements" (vs. 4:8), "to be under the law" (vs. 4:21), to be "entangled...with a yoke of bondage" (vs. 5:1), to "attempt to be justified by law" (vs. 5:4). A diminished vision returns to the strictures of the old covenant "from Mount Sinai which gives birth to bondage" (vs. 4:24). God revealed Himself at Mount Sinai partially to prepare for the indescribable, new covenant "in the Cross of our Lord Jesus Christ" (6:14).

One may reduce God's revelation to a body of law and place himself under rules and codes, narrowing the relationship with God solely to obedience. In so doing, and often unnoticed, one defines the Lord in the role of the Law-Giver Who must be obeyed on pain of death (Dt. 28:15-68). Such a role is true of God, but it is severely diminished. St. Paul says, "God forbid that I should boast except in the Cross" (Gal. 6:14). He does not boast in his law-abiding obedience, however scrupulous that might have been. He boasts in the One on the Cross, God in the flesh, the God-man embracing mankind's most bitter enemy - death. The Law-Giver is disclosed in "indescribable humility," obediently dying as we do because of our disobedience.

"Suddenly" we see beyond God's righteous and holy demands to His unrestrained love. The image of pure mercy captures our hearts. He forgives us in a humility beyond us. Now we see that the good life is not mere obedience, but an affirmation, a "Yes!" to Jesus our Savior and God, a reframing of every thought and act in response to Him. He loves us!

The Cross is no 'yoke of bondage,' but 'God's yoke' which is "easy and light"(Mt. 11:29, 30). Our battered souls question this vision: Is there a yoke that is easy and light? Yes, because the Lord Himself labors with us as a yokefellow. He is pulling with us. Can the imagination encompass God yoking Himself to us? How do we understand His birth from a human Virgin? How poor are those who abandon relationship with the Crucified and Risen One solely for obedience! Enough of the badges of narrow religion seeking after a perfect obedience. Let us sign ourselves with the Cross and say, "the world has been crucified to me, and I to the world" (Gal. 6:14). Let us bear in our bodies "the marks [the stigmata] of the Lord Jesus" (vs. 17), rejoicing that His grace is with and in our spirits (vs. 18).

O Lord, save Thy people and bless Thine inheritance, granting to Thy People victory over all their enemies, and by the power of Thy Cross preserving Thine estate.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Monday, September 8, 2003
The Nativity of the Theotokos

Epistle: Philippians 2:5-11 Gospel: St. Luke 10:38-42; 11:27-28
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Mary, Theotokos: Philippians 2:5-11, especially vs. 11: "...every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Among the services of the Orthodox Church is the well-known Akathist to the Theotokos. It is so named because of the customary rule of not sitting throughout the service, from the Greek words, "a" and "kathisma" meaning "not sitting." One who takes the time to investigate the imagery of the texts of the Akathist discovers a veritable 'gold mine' of spiritual and scriptural treasures. The Akathist consists of a series of 13 sets of 'kontakia,' or abbreviated songs, and 'oikia,' or condensed hymns. 'Oikos' literally means a 'house,' because each one is filled with essentials - as are our homes.
The Feast of the Nativity of the Theotokos provides a wonderful opportunity to explore the riches of the Akathist to the Virgin, to dig out some of those treasures that lie buried in its words and to trace them to their sources in Holy Scripture. Since today's Epistle is the well-known passage from St. Paul's letter to the church at Philippi, let us start with three of its themes: service, obedience to the will of God, and exaltation. After all, what the Apostle Paul wrote applies not only to the Lord Jesus, about Whom he penned this passage, but also his themes appear in abundance throughout the Akathist to the Theotokos. They are, after all, themes with direct bearing on her blessed, glorious life and are meant to be the themes of our lives.

Christ Jesus, in order to save us, chose to take "the form of a bondservant" (vs. 7). In selecting Mary as His mother, the Lord became a man through one known as His 'Handmaid' (Lk. 1:38), His quiet maidservant whose name is commemorated "in every generation and generation" (Ps. 44:16 LXX). The Akathist speaks of Mary as the "heavenly ladder by which God came down" (Oikos 2), for she made herself available to the Lord's descent into human life. Furthermore, He Who came down this human 'ladder' was more than an angel (Gen. 28:12), being the very Sovereign of all that is (Jn. 1:51). Note how the Akathist uses servant images to speak of the Theotokos, calling her the "bridge that conveyest us from earth to heaven" (Oikos 2), and the "laborer that laborest for the Lover of Mankind" (Oikos 3). She served as a "ship for those who wish to be saved" and a "harbor for the sailors on the sea of life" (Oikos 9).

The Savior revealed the unfathomable depths of 'obedience,' for "being in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the Cross" (Phil. 2:8). Likewise, Mary was the first of His holy ones, of His Saints, among mortals to become an "initiate of God's ineffable will" (Oikos 2). This she accomplished by her simple submission to the Divine message of the Archangel Gabriel: "be it unto me according to thy word" (Lk. 1:38). Therefore, she shone as a "radiant token of grace" (Oikos 4), for she obeyed, whereas the first mother, Eve, disobeyed (Gen. 3:2-6). Also, Mary "didst extinguish the furnace of error" (Oikos 5), becoming the compliant "guide of the Faithful to chastity" (Oikos 5).

Finally, the Savior was exalted "and given...the Name which is above every name, that at the Name of Jesus every knee should bow" (Phil. 2:9,10). In every generation since, the wise and God-fearing have magnified "the Theotokos and the Mother of the Light," whom God exalted. Magnification has been given her as she foretold: "behold, from henceforth all generations shall call me blessed" (Lk. 1:48). She is exalted as "the King's throne" (Oikos 1), as "the all-holy chariot of Him Who sitteth upon the Cherubim" (Oikos 8). The Akathist also honors the Theotokos as the "land of promise" (Oikos 6) and the "flower of incorruptibility" (Oikos 7).

O maiden Mary, the unwedded bride who didst give birth to God, the whole universe rejoiceth today at thy birth through which thou didst undo the first curse of Eve at birth giving.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Tuesday, September 9, 2003
The Holy and Righteous Ancestors of God, Joachim & Anna

Epistle: 2 Corinthians 8:16-9:5 Gospel: St. Mark 3:13-19
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When Asked to Give: 2 Corinthians 8:16-9:5, especially vs. 9:5: "....that [your generous gift] may be ready as a matter of generosity and not as a grudging obligation." Since Moses' time, the People of God have given both "tithes and offerings" (see Dt. 12:6,11) to God's temples, recognizing that tithes, ten percent of one's increase, were commanded by God and that offerings were unspecified gifts offered out of joy, thanksgiving or a sense of responsibility for particular needs. Tithes were spent in support of the worship of God (clergy and community costs), while offerings were directed to special needs of the temples, the clergy, or the poor and afflicted.
At present, the Faithful are confronted almost continuously with requests for donations and gifts from social funds, Church agencies, and other requests of all types. How does one best decide about giving offerings to causes for which he is solicited? Today's reading provides basic Apostolic advice concerning requests for offerings made within the Church by worthy agencies such as the International Orthodox Christian Charities, the Orthodox Christian Mission Center, the Orthodox Christian Prison Ministry, emergency appeals from our Jurisdictions during disasters, and other special drives for particular projects in or through the Church.

At the time he wrote, St. Paul was administering an extensive collection of funds from the Gentile churches for famine relief on behalf of suffering Christians in Judea. He was addressing the disciples at Corinth. Still, by implication, he speaks to all Christian donors concerning the spiritual benefits of offerings. He addresses the right attitudes one ought to have toward those conveying gifts, and to the appropriate state of mind and heart on the part of those who give.

St. Paul described two spiritual benefits inherent in offering to the famine relief project he was heading: giving reveals "the glory of the Lord Himself and [shows] our readiness to help" (vs. 19). When one offers in response to the Lord Who prompts us "to do good to all, especially to those who are of the household of faith" (Gal. 6:10), it is God's glory which is visibly manifest before men. Also the transforming work of the Spirit in the hearts of the Faithful is made visible, so that all see the goodness, love, and generosity which the Holy Spirit achieves in the Faithful.

Second, in this passage, the Apostle warns Christians against resistance toward those from established and proven Church agencies who appeal for offerings. Living in a world of telephone solicitors, bulk mail appeals, and street advocates, a Christian has to have some method for sorting out all the requests that come to him. What to do?

The Apostle discloses what ought to be our attitudes toward those who legitimately approach us in the Name of the Church. Their appeals should not be treated with 'automatic' opposition: they come caring for us (vs. 16); they are diligently serving our common Lord "of [their] own accord" (vs. 17); they come praised "throughout all the churches" (vs. 18); they provide "honorable things, not only in the sight of the Lord, but also in the sight of men" (vs. 21); they are official "messengers of the churches" (vs. 23). This does not imply that we must give in response to every appeal, but that we should not reject appeals from defensive habits.

Finally, St. Paul encourages us to offer, as we are able, "as a matter of generosity and not as a grudging obligation" (vs. 9:5). God bestows blessings upon offerings when the heart of the giver is united in spirit and will to Him. Resist social pressure. Resist giving from guilt. Instead, let us listen to our fellow Christians' appeals, look into our hearts, consider with prayer what we are able to do, plan our giving, and above all listen to the promptings of the Holy Spirit.

O Christ our God, accept our oblations and sacrifices of praise, that is the fruit of lips that acknowledge Thy Name; and aid us in doing good to all with offerings pleasing unto Thee.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]Wednesday, September 10, 2003
Martyrs Menodora, Metrodora and Nymphodora

Epistle: 2 Corinthians 9:12-10:7 Gospel: St. Mark 3:20-27
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What Pleases God: 2 Corinthians 9:12-10:7, especially vs. 12: "for the rendering of this service not only supplies the wants of the saints but also overflows in many thanksgivings." God the Word became Incarnate. This is astounding, ineffable, and glorious beyond imagining! As we sing at the Orthros of the Day after Christmas: "the boundless Essence [was] wrapped in swaddling clothes in Bethlehem." Our hearts plead with Him, "save our souls." What is more, we have been "buried with Him through baptism into death that...we should walk in newness of life...that we should no longer be slaves to sin" (Rom. 6:4,6).
To express our gratitude for the Lord Jesus' Incarnation, what among all of mankind's actions, thoughts, feelings, accomplishments, and deeds pleases God most of all? Reaching the starving and homeless in His Name? Building and filling a beautiful temple with men and women who worship Him? Gently carrying an injured man to safety or nursing him back to life in the Lord's Name? He Who assumed our flesh, twice said the following: "I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth" (Lk. 15:7,10).

St. Paul was immensely pleased when the Corinthian Christians ministered to the relief of the real, physical needs of their fellow Christians desperate with famine in Jerusalem (Acts 11:28-30). Surely their actions gave great joy to God, for our heavenly Father is ever pleased to see His children fed when stricken with famine, sheltered when homeless, and healed when sick.

Let us not minimize such acts and their importance in the eyes of God. Nevertheless, the greatest joy for God in the Corinthians was their longing to fulfill their "confession to the gospel of Christ" (2 Cor. 9:13). God seeks inner change in His People. Consider again our plea to the Incarnate, that "He save our souls." The feeding of the hungry and healing of the sick follow naturally from the healing of our souls, when, deeply within, we are transformed. When our bondage to sin is broken in the grace of repentance, we walk in newness of life.

The Apostle understood that the inner condition of God's people was God's priority, whether in Corinth, Jerusalem, or Los Angeles. God's priority applies to us. Therefore, St. Paul sought evidence "of the exceeding grace of God" (vs. 14). Evidence of grace is what he held up as the gleaming beacon to those sending the relief. The abundance in food pleases God, but even greater is the overflowing "in many thanksgivings [in many Eucharists] to God" (vs. 12).

The Jerusalem Christians, like the Apostle, saw tangible 'proof' of inner change in the Corinthians' generous acts, and they glorified God (vs. 13). Why? Because they saw what God had achieved in hearts and minds. The Apostle rejoiced because the brethren in Judea were praying for their brothers and sisters in Greece, more "evidence of the heart," confirmation of renewal and blessing from God in the lives of men and women. St. Paul understood that these actions evinced the "indescribable gift" of God, and was a cause for deep thanksgiving (vs. 15).

When the Apostle established the renewal of men's souls as the highest Christian value, he then addressed those who mistakenly saw his Christ-like "meekness and gentleness" as a character fault (vss.10:1-7). Some believed he ought to be "bold with confidence" rather than "lowly among [them]" (vss. 1,2). "Do you look at things according to the outward appearance?" he asks (vs. 7). "For though we walk in the flesh, we do not war according to the flesh" (vs. 3). Spiritual warfare has different rules than common war, but requires no less strength, for men of the Spirit can destroy "arguments and every high thing that exalts itself against the knowledge of God" (vs. 5). Beloved, above all things let the quality of our hearts be pleasing to God

Cleanse our hearts by Thy Holy Spirit, that we may worthily magnify Thy Name, O Lord.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[c]
Thursday, September 11, 2003
Euphrosynos the Cook

Epistle: 2 Corinthians 10:7-18 Gospel: St. Mark 3:28-35
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Spiritual Rivalry: 2 Corinthians 10:7-18, especially vs. 18: "For not he who commends himself is approved, but whom the Lord commends." Terrible evils of all sorts can break out in the Church, a fact which centuries of history document "ad nauseam." One of the worst sins, so often repeated through the ages of the Church, is spiritual rivalry. The fuel that feeds rivalry, like a fire from hell, lies both in the egos of those who resort to slander and boasting to advance their position, and in the immaturity and worldliness that crouches in the souls of believers, inducing them to accept favoritism and decision by popularity. Today's reading gives us a glimpse into the eruption of a spiritual rivalry right in the midst of St. Paul's own mission field, "within the limits of the sphere which God appointed us" (vs. 13).
Reading this passage with attention to implications, one quickly detects three tactics that were being used by the rivals of the great Apostle: misuse of piety, presumption of authority, and display of associations. Let us read prayerfully, that God would illumine us to avoid being drawn into rivalries, and to conduct ourselves to His glory when confronting such evils.

The Apostle apparently was being slandered by rivals who came to Corinth and questioned the very foundation of his claim to be a Christian. They seem to have suggested that St. Paul's spiritual life had little depth or power based on actual knowledge of the Lord, and they did not hesitate to present themselves as true, pious representatives of Christ (vs. 7). To these insinuations, the Apostle simply said, "If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's" (vs. 7).

It is very dangerous to question another's heart in relationship to Christ, to slander the piety of another. St. Paul had earlier warned the Corinthians of this very thing: "...with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self...but he that judgeth me is the Lord" (1 Cor. 4:3,4). Avoid those who promote their own piety and degrade or belittle the faith and spiritual life of others. Such is not of the Lord.

Second, the Apostle's rivals scorned his authority. When he was not present, they sought to undermine his authority in the minds of the Corinthian congregation by suggesting, "His letters are weighty and strong, but his bodily presence is weak, and his speech of no account" (vs. 10). A person given to rivalry uses such remarks implying that he has the weight and power even as he recruits supporters among the weak and foolish who do not "Look at what is before your eyes" (vs. 7). Such behavior is no more than backbiting.

There is a perversity that can overtake us to forget the truth about genuine authority. God sets true authority before us plainly and humbly. St. Paul simply warned his disciples in Corinth, "Let such people understand that what we say by letter when absent, we do when present" (vs. 11). Had they forgotten that he was the first to come to them in the power of the gospel (vs. 14)? Discernment comes to us from God; let us be very careful about appearances and claims.

Finally, these rivals of St. Paul were commending themselves on the basis of "knowing the right people." They insinuated that they were connected with the "well-known" Apostles. St. Paul responds with two points: the Corinthians became Christians because of his ministry (vss. 14-16); and the only secure basis for assurance is knowledge of Christ - "Let him who boasts, boast of the Lord" (vs. 17). Always pay attention to the deep source of a person's spiritual stature, whether it is "of the Lord," or self-styled, or dependent on others.

Give us Thy grace, O Christ, seriously to lay to heart the great dangers of unhappy divisions and spurious rivalries and always to celebrate that unity that comes from Thee alone.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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Philip

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Epistle: 2 Corinthians 11:5-21 Gospel: St. Mark 4:1-9Undermining Pastors: 2 Corinthians 11:5-12, especially vs. 12: "But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast." In today's Epistle reading, St. Paul refutes a number of mean-spirited insinuations leveled against him by certain "false apostles" (2 Cor. 11:13). These enemies were seeking to undermine his pastoral relationship with the people of his congregation in Corinth. He writes to the Christians of Corinth to correct certain errors of these "deceitful workers" who were "transforming themselves into Apostles" (2 Cor 11:13).

The first tactic which these false brethren used against St. Paul was to suggest that he was an inferior Apostle (2 Cor. 11:5). Ironically, he himself had "opened this door" to this claim when he said: "I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God; but by the grace of God I am what I am" (1 Cor. 15:9,10).

Let us not miss the truth, however. In his heart St. Paul was quite secure in his position as the Lord's Apostle. Earlier he had said, "...and His grace which was bestowed upon me was not in vain; but I labored more abundantly than they all" (1 Cor. 15:10). Now, in this rebuttal, he says, "For I consider that I am not at all inferior to the most eminent apostles" (2 Cor. 11:5), by which he is referring to the Twelve. Those who would tear down a Pastor and subvert honest ministry find ways to suggest that such and such a Priest is "inferior," compared to other clergy.

The second tactic of St. Paul's detractors was an attack on his public speaking ability (vs. 6). Among the central tasks of pastoral work are preaching and teaching, a labors demanding ability to speak and communicate. However, let us never forget: no one, not even the most skilled and articulate human communicator, is "worthy to approach or draw nigh or to serve [the] King of Glory," much less to speak about Him Who is "unspeakable and boundless."

Always it is possible to 'pick' at a Pastor's speaking style: "he speaks too long; he is too brief; he rambles; he is over-organized; he never preaches from the Scriptures; he only preaches from the Scriptures; he speaks too loudly; or he cannot be heard because he doesn't speak up." In truth, the communication of the Gospel is the work of the Holy Spirit through men. God can reach hearts through the most humble of speakers who are devoted to Him and to His truth.

The third insinuation used by the agitators who opposed St. Paul was to gainsay his humble-mindedness (vs. 7). Out of love for the Lord, most clergy receive pay far below their level of training, education, and efforts as Pastors; and they do so joyfully. To apply market-place comparisons as a means of devaluing their "worth" misses the entire nature of a Pastor's call. As the Lord Jesus forewarned when He called St. Paul into His service, "For I will shew him how great things he must suffer for My Name's sake" (Acts 9:16). It is a terrible sin to take advantage of a man's submission and dedication to Christ to abuse him by pinching his income.

Finally, the Apostle Paul's opponents were suggesting that the Blessed Saint who gave himself unstintingly to all men did not love his people (2 Cor. 11:11). This sort of attack represents the ultimate low among insinuations used to undermine Pastors. To those who will not refrain from using this tactic, St. Paul retorts, "God knows!" If his self-sacrifice was not evidence enough, what more could he say?

Beloved of the Lord, what true Christian can adequately return the love with which Christ has loved us? There are times when all of our Pastors are frail, when they bumble as servants. Still, let us remember our own failures at genuine love and uphold those who labor among us.

Strengthen Thy Pastors, O Lord, ever to labor worthy of Thy calling upon them.
 
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Philip

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Saturday, September 13, 2003
Founding of the Church of the Resurrection in Jerusalem

Epistle: 1 Corinthians 2:6-9 Gospel: St. Matthew 10:37-11:1


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The Genuinely Ultimate: 1 Corinthians 2:6-9, especially vs. 9: "Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him." Those who have lived even a few years in this present era have seen vast changes in the shape of daily life. Men have walked on the moon. Pictures are routinely broadcast over the whole earth. People fly faster than sound. Artificial intelligence has now replaced many human workers. Interlocking mainframe computers now quietly manage a myriad of details in daily existence. However, at the same time, we have discovered the fragility of our cultural 'cushion.'
Worst-case scenarios now menace nations and continents with monetary, power, water, food, and productive chaos, panic, social chaos, and even rioting. 'Too smart for our own good,' as the saying has it. Looking upon the best and worst in the legacy of this age, we can resonate with Apostle Paul's message in today's Epistle reading. In four verses, he declares not another breakthrough, nor a quantitative jump in mankind's accumulated know-how, but an ultimate Wisdom that will survive long after man's exploits have "come to nothing" (vs. 6).

Consider the contrast between the accumulated wisdom and knowledge devised by mankind and "the wisdom of God" (vs. 7). Our human wisdom and technological skill are constantly being assessed, compared, and revised. One may ask whether any bit of given information, any new breakthrough or discovery is simply 'the same old thing' modified, or truly a genuine new advance in understanding. Truthfully, the "mystery" of God, "hidden" until the Incarnation of the Son of God in the first century of this present era, was "ordained before the ages" by God for the glory of the Faithful in Christ (vs. 7). That is a genuine new thing!

Genuinely ultimate Wisdom is not time-limited, but timeless. God's eternal wisdom is neither old nor new, but everlasting and ageless, coming from outside the strictures of the processes of change and decay. As Scripture says: "Jesus Christ the same yesterday, and today, and for ever" (Heb. 13:8). When a new insight appears, one may ask, "Does this idea merely rearrange our existing ideas or is it a truly new insight?" Divine wisdom is inconceivable. That God should become a man and address and answer those central issues which all men, through all of history, have had to face in their existence - that is Wisdom beyond categorization. Divine Wisdom, as St. Basil said, is "incomprehensible, uncircumscript, immutable," a wisdom that destroys the wisdom of the wise and renders it foolish (1 Cor. 1:19,20).

The Apostle Paul reveals that the genuinely ultimate Wisdom of God is for the "mature" (1 Cor. 2:6). God's Wisdom is not for men and women who remain childish and self-centered, wrapped up in their own passions, desires, and whims. Rather, it is a wisdom which can truly mature us and make us fit for that kingdom where "the display of transient mortals" is dust, ashes, and shadow. The entire universe shall pass away, but God's wisdom, of which St. Paul speaks, uttered through the mouth and the acts of the Lord Jesus Christ, "shall not pass away" (Mt. 24:35).

A wisdom that is Wisdom, one that is genuinely ultimate, lies in the heart of God beyond the understanding or grasp of any human mind. God's Wisdom may be accepted or rejected, embraced or attacked by men, but, on human scales, the genuinely ultimate Wisdom of God cannot be comprehended, invented, envisioned, thought of or formulated by man's means. God's Mystery exceeds rational processes, and yet does not destroy them. Mortal man's intelligence could only crucify that "which God has prepared for those who love Him" (1 Cor. 2:8,9).

Exalt ye the Lord our God: and worship at His footstool, for He is holy.




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Sunday, September 14, 2003
The Elevation of the Precious and Life-Giving Cross

Epistle: 1 Corinthians 1:18-24 Strict Fast Gospel: St. John 19:6-35


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Two Fallacies: 1 Corinthians 1:18-24, especially vs. 22: "For Jews request a sign, and Greeks seek after wisdom." The astronomer, Allan Sandage, spent a lifetime peering through telescopes into space, delving into the wonder of supernovas. He never ceased to question, "Why is there something rather than nothing?" Finally, he confesses, "It was my science that drove me to the conclusion that the world is much more complicated than can be explained by science. It is only through the supernatural that I can understand the mystery of existence."
The Apostle Paul, a man finely trained in the best Rabbinic schools two millennia earlier, declared that he "was caught up to the third heaven...into Paradise and heard inexpressible words" (2 Cor. 12:2,4), an experience which forever ended his obsession to quell the "foolish" proclamation of the crucified Messiah and His Resurrection.

How often human experience, in pride and self-assurance, refuses to bow before the wisdom of God until one's own resources and confidence have been exhausted. Then, like the Prophet Job, such blessed souls do not curse God, but confess, "I have heard the report of Thee by the ear before; but now mine eye has seen Thee. Wherefore I have counted myself vile, and have fainted: and I esteem myself dust and ashes" (Job 42:5,6 LXX).

In the Epistle for today's Feast, we follow the Apostle Paul writing to a congregation of recent converts to the Faith. These babes in Christ had fallen into quarreling, prideful in their new-found Wisdom: "'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas,' or 'I am of Christ'" (1 Cor. 1:12). Their error was to believe that the sayings, explanations, and teachings of the godly Saints, or even of the Savior Himself, could fully explain the mysteries of God.

The Apostle saw that these converts, though nominally united to the Lord, had not fully surrendered their reliance on the "wisdom of words" (1 Cor. 1:17) to the ineffable Wisdom in the "message of the Cross" (1 Cor. 1:18). Therefore, St. Paul exposed the limitations of the two systems of thought upon which they trusted, Greek learning and Rabbinic teaching. Moreover, he does the same for Orthodox Christians of this technological age, immersed as we are in cultures that disdain the foolishness of God in favor of the clever wisdom of mankind.

The world-views of the Greek philosophers and the assumptions of the Rabbis of first century Judaism, though very different from each other, shared a common dependency on ideas graspable by the human mind. The philosophers believed that by reasoning and dialogue they could plumb the mystery of existence. In fact, they merely quarreled among themselves: Stoics, Platonists, Aristoteleans, Epicureans, and more. Similarly, the Rabbis, articulate in the details and interpretations of Holy Writ, knew not the living God proclaimed in Scripture. Then and now, the Cross and the Crucified make "foolish [all the] wisdom of this world" (vs. 20).

Indeed, our situation is like the first century: science and rationalism are permeating all the cultures of the world. While Islamic, Buddhist, Chinese, and Latin American cultures militate against "Western" learning, the computer terminals and satellites bring technology's confidence to all mankind. What a blessing to be Orthodox, to be celebrating this Feast of the Holy Cross. Father Seraphim Rose, referring to all the teachers of human achievement and wisdom, once observed: "we are just as sophisticated as they are; we are just as aware of modern science and modern learning." 'Signs' and human 'wisdom' still falter before the Love of God Incarnate, meekly accepting the blows and wounds to save those He Himself created.

By the mere planting of Thy Cross, O Christ, death didst shake; for Thou Whom hades did swallow eagerly, it delivered up with trembling, for Thou has revealed salvation, O Lord.



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Great Martyr Nikita the Goth

Epistle: 2 Corinthians 12:10-19 Gospel: St. Mark 4:10-23


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A True Apostle: 2 Corinthians 12:10-19, especially vs. 12: "The signs of a true apostle were performed among you in all patience, with signs and wonders and mighty works." [RSV] The three chapters (ten through twelve) of the Apostle Paul's Second Epistle to the church at Corinth disclose the anguish of a father in God separated from his children and having to fight for their hearts and souls. To gain a vivid appreciation of his pain and of the intense effort he pours into his writing at this point, one can do no better than to read the entire three chapters in one sitting.
A cursory reading reveals that today's passage actually is a summary of the entire section. Because St. Paul is defending his apostolate, the passage also encapsulates his vision of a true Apostle. From it, one can identify seven marks or signs of an Apostle, signs found in all true fathers of the Faith, just as surely today as they were in St. Paul's time, two-thousand years ago.

First, observe the pleasure of a true apostolic leader as he pays the price of being focused wholly on the Lord Jesus in his ministry. He hears the Lord with the ears of his heart: "Blessed are you when they revile and persecute you and say all kinds of evil against you falsely for My sake" (Mt. 5:11). To find delight when one is thrust into need, reproached, or persecuted, is a rare and beautiful quality drawn from Christ Himself; and it enables those who really love Him to rejoice when painful things happen "for His sake" (vs. 10).

Serving the Lord's flock is sure to awaken a consciousness of personal nothingness in a true servant of Christ (vs. 11). St. Paul, in his work as an Apostle, repeatedly faced deprivation, exhaustion, danger, and near-death experiences (2 Cor. 11:23-27). He learned his own frailty as a mortal, even as he found that limitless source of strength that is in Christ Jesus. How well he could say, "I am nothing," though still strong in Christ (2 Cor.12:10).

Third, a genuine father in God perseveres for his people and with his people. Some translations use "patience" in verse 12 (see above), but the emphasis of St. Paul in this passage underscores the element of personal tenacity and constancy in the face of all kinds of difficulty. "The signs of a true apostle were performed among you" persistently, in all constancy.

Fourth, at the time St. Paul started the congregation in Corinth, never, at any time, did he receive monetary or in-kind support from these "baby Christians." He desired not to burden the Lord's people, a trait often repeated by other true pastors (vs. 13). The story of Archpriest Constantine Popoff who served St. Nicholas parish in Joliet, Illinois, is an illustrative American example from the time of the Great Depression. His first Liturgy was served with borrowed candles, with no chanter or choir. The people's jobs and money had long disappeared in a starkly fallen economy. His tiny $75 a month starting salary quickly decreased to half within two years. He and his people suffered privation together for the full fourteen years he served in Joliet.

Fr. Popoff's story and St. Paul's experiences reveal a similar, non-materialistic spirit, another sure mark of a true apostolic servant. Such men "very gladly spend and [are] spent for" God's people (vs. 15). They perceive themselves as parents "laying up for the children" (vs. 14).

The sixth mark of a true father in God is love for his people, as the Apostle told the Corinthians, "I love you" (vs. 15). "The good shepherd gives his life for the sheep" (Jn. 10:11). He does so because he has the Lord Jesus as a living model of loving self-sacrifice.

Finally, one can identify a true shepherd because his sole aim is "for...edification" (2 Cor. 12:19). He is a contrast with the hireling "whose own the sheep are not" (Jn. 10:12), who will flee and abandon the flock because he cares not for them nor for their development.

Bless, O Good Shepherd, Thy pastors whom Thou hast appointed to establish Thy flock.


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Great Martyr Euphemia the All-Praised

Epistle: 2 Corinthians 12:20-13:2 Gospel: St. Mark 4:24-34


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Forsaking: 2 Corinthians 12:20-13:2, especially vs. 2: "I say in advance to those who have sinned in the past and to all the rest as well, that if I come again, I will not spare anyone." (NAS) The Apostle openly warns all the Christians in Corinth that if they persist in flagrantly pagan living, he will take strict disciplinary action against them. They receive fair warning herewith to forsake their attitudes and behavior that are opposed to the life in Christ (vss. 20,21). As an Apostle of Christ, St. Paul truly did not wish to bear the pain of having to correct or punish openly those whom he had catechized in the Faith, those who should have known better (vs. 21).
Living as we do today in a neo-pagan environment that is similar to the bawdy, seaport milieu of first-century Corinth, we can affirm these Apostolic rebukes as merciful warnings from the Lord Jesus Himself. Lest anyone think that this culture is so very different from the Corinth of St. Paul's day, let him compare the sins the Apostle describes with what he reads and sees in the media. Further, let us forsake through repentance and purification, any trace of such sins in our own persons, determining always to struggle against the anti-Christian thoughts and ways all around us and so make ourselves deserving objects for stern, corrective pastoral action.

The Apostle mentions two different sorts of sins, those divisive offenses that will beset us when we are tempted to quarrel or disdain others (vs. 20), and the impurities of heart, soul, and body that plague us when we are aroused by lustful temptations (vs. 21). How ready the self is to become contentious, jealous and given to angry outbursts even as it thinks to condone or veers close to lewd thoughts: "What's the matter with watching that program?" "What's so bad about a little 'off-color' joke." "I don't think it is 'the end of the world' if someone has an affair."

St. Paul explained to the Faithful at Corinth, "I wrote to you...not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But...not to keep company with anyone named a brother...." who does these things (1 Cor. 5:9,10,11). We are to resist any movement within ourselves to be drawn into such thinking and behavior because "the unrighteous will not inherit the kingdom of God" (1 Cor. 6:9). Therefore we should closely monitor our inner life against every hint of the sins named by St. Paul.

Let us not be found before the Lord in the kind of moral disorder which the Apostle feared he might find among the Faithful at Corinth (vs. 20). The first hint of such sins within us should serve as a call to repentance. The process starts with self-monitoring and examination and continues on with frank admission, godly sorrow, honest confession, begging for help from the Holy Spirit, planning future avoidance, cessation of any stray thinking, and devout gratitude to God for snatching us like "a brand plucked out of the fire" (Amos 4:11 LXX).

It is necessary for a determined, serious Christian to take up such a process as a personal cross, making it the normal way of living - to "die with Christ" and "rise to newness of life" (Rom. 6:4). Let each of us firmly settle in himself the choice never to allow the self to drift off toward the mounting immorality that swells around us and assaults us through the media. Who among us should not open himself to firm and painful discipline of the sort which the Apostle warned? Beloved of the Lord, our Pastors are charged to guard the flock and to correct any who persist in sin. Like the Apostle Paul, such Pastors can "live with [Christ] by the power of God" (2 Cor. 13:4). Let us not provoke them like foolish pagans.

Let my beseeching be wholly acceptable, so that my transgressions may not prevent the descent of the Holy Spirit, that I may be allowed to cry to Thee without condemnation, O Lord.

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Martyrs Sophia & her Daughers, Faith, Love, and Hope

Epistle: 2 Corinthians 13:3-13 Gospel: St. Mark 4:35-41


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Is Christ in You? 2 Corinthians 13:3-13, especially vss. 3, 5: "...you seek proof of Christ speaking in me....Test yourselves. Do you know that Jesus Christ is in you?" False apostles came to Corinth and undermined the character and ministry of the Apostle Paul (2 Cor. 11:5-12). They were so successful in eroding the confidence among the members of the congregation that St. Paul was pressed to counter their challenge. The Gospel and salvation were at stake.
The question Paul asks is an appropriate challenge for any who number themselves among the Faithful. Therefore, as St. Paul urged the Corinthians, let us "Examine [ourselves] as to whether [we] are in the Faith." He is challenging us: "Test yourselves" (vs. 5).

The issue of "Christ within" is central in the question, and makes an excellent starting point for testing the reality of one's faith. Stated as questions, here are St. Paul's means for determining whether Christ is truly within you: is the Christ, Whom you say is your Lord, a Person Who speaks to you? Is He the same Person Who was crucified in weakness and now lives by the power of God? Before all else, is He the governing and guiding truth of your life?

Through the Holy Spirit, Christ Jesus indwells all who have received the Mystery of Holy Baptism, for He shares His life, death and Resurrection with His own, as One Who speaks to the heart. As the Baptismal hymn declares, "As many of you as have been Baptized into Christ have put on Christ" (Gal. 3:27). Still, Archimandrite Sophrony adds, "Unless the connection is a personal one, there can be no conception of sin, no love between man and God, no existential knowledge of God; and all is swallowed up by death, obliterated in a very literal non-existence."

The possibility of obliteration by death leads St. Paul to ask, rhetorically, the arresting question: "Do you not know yourselves, that Jesus Christ is in you? - unless indeed you are counterfeit" (2 Cor. 13:5). Beloved of the Lord, Who is He Who speaks within us, Who tells us we have sinned? Who confronts our rationalizing and does not accept excuses? Who, in gentle firmness, addresses our sin? Of course it is the Lord!

Christ Jesus our Lord confronts all our wrong thinking and acting as no one else can or will do. He moves in love past our defenses and calls us to acknowledge, "Yes, Lord, I have sinned. Have mercy upon me and save me." Christ within drives us to the confessional, and as we kneel, He fills us with loving assurance of forgiveness. He awakens love in us by loving us despite our sin: "He brought me into the wine house...I am wounded with love" (S.O.S. 2:4,5 LXX). We are cultivated and encouraged, our relationship with Him grows and blossoms: "My Kinsman is mine, and I am His: He feeds His flock among the lilies" (S.O.S. 2:16 LXX).

If we are able to say, "I know Him," then let us test that knowledge, for Satan transforms himself into an angel of light and greatly deceives many (2 Cor. 11:14). Is He Who speaks within you Christ Jesus Who was crucified in weakness and now lives by the power of God? In His weakness He does not force relationship on you. Domination is not the way of the Divine Lover. He allows the power of His love and truth alone to lead us into purity of life. Only a Living Lord is able to raise one from the death of sin to newness of life (Rom. 6:6-8). His love is a very great power to enable and support, so that we yield ourselves as "instruments of righteousness unto God" and do not permit sin to "have dominion over us" (Rom. 6:13,14).

You may be sure Christ lives in you when, above all else, He is the governing truth in your life, when He is shaping your decisions and choices. If you find His presence growing dim, light the lamp, sweep the house, search diligently until you have found the coin again (Lk. 15:8).

O Jesus Christ, enlighten our mind with the imperishable light of knowledge of Thee.


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Eumenios the Wonder-worker, Bishop of Gortyna

Epistle: Galatians 1:1-10, 20-2:5 Gospel: St. Mark 5:1-20


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Unyielding Orthodoxy: Galatians 1:1-10, 20-2:5, especially vs. 2:5: "...we did not yield submission even for a moment, that the truth of the Gospel might be preserved for you." [RSV] There is a shallow revision of history which asserts that the Church of Apostolic times was a perfect, harmonious, and godly community. Worse, there are advocates of this historical delusion ready to return to the 'pure practice and teaching' of the early Church, and leading many into schism and heresy in attempts to recreate the 'real' New Testament Church and Faith.
Orthodox Christians who know their own Tradition, a living heritage which has survived countless twists and turns through time, are repelled by such misinterpretations of fact. If doubts arise, created by idealistic, unsubstantiated dreaming, read today's passage from Galatians carefully, for the facts it reveals shatter all such rewriting of history. Let us not fear to stand unyielding for Orthodoxy, "the true light...the true faith, worshiping the undivided Trinity."

Above all, note well two historic facts manifested in today's passage. In the first century, as now, "false brethren" (vs. 2:4) were "troubling" the churches with a "perverted" gospel, other than the true "Gospel of Christ" (vs. 1:7). Second, then as now, there was only one, true Gospel which all the Apostles taught (vss. 2:2-3). In the face of every false gospel, St. Paul was unyielding. Hence, in today's passage, he shows us how to remain solidly established in the true Faith: we are always to affirm that God is the Source of the truths which we hold, that we receive our Faith as a gift by Divine grace in Christ, and that temptations to modify the truth of Orthodoxy are unthinkable and unacceptable, compared to any human theorizing.

First, then, let us affirm that Orthodoxy is the true Faith for all of mankind, just because it is not a human invention, but God given. Divine origin was the basis of St. Paul's Apostleship - "not from men nor through men, but through Jesus Christ and God the Father" (Gal. 1:1). The Gospel of Christ, which reveals our spiritual freedom, is by God's "revelation" (vs. 2:2), and from "Christ Jesus" (vs. 2:4). Genuine Orthodox Christianity is received from God.

Never fear to assert the Divine origin of the Faith, even if it cannot be proved or disproved by human methods. What the Apostles handed to us may only be trusted or rejected. Still, God continuously reveals it to human hearts, and since our Faith is His creation and He is inestimably greater than the sum of all of human wisdom, one may only say, "Yes" or "No" to Him: "I believe in the Faith" or "I do not." Ultimate truth cannot be proven by lesser forms of logic. To be a Christian involves risk, taking a stand on the Apostolic witness as the Holy Spirit illumines our hearts. We choose not to accept that Jesus was a liar and the Resurrection a hoax.

Second, we will be able to remain unflinchingly Orthodox, if, like St. Paul, we receive the Christian Faith as the gift of God's grace - which it is. Doubt any Faith which you can fully understand. The people who attacked the Apostle Paul urged the Galatians to reject "the grace of Christ" (vs. 1:6) in favor of their own concepts. Repentance, the Church, the Mysteries and the true Faith, are gracious gifts to us "from God the Father and our Lord Jesus Christ" (vs. 1:3). The "false brethren," promoting "circumcision" as the true Way, insinuated that St. Paul had dropped the practice in order to win the Gentiles by making the Gospel more palatable (vs. 2:3). The repeated anathemas in vss. 1:8, 9, followed by the Apostle's question, "Do I now...seek to please men?" (vs. 1:10), reveals his unyielding Orthodoxy. We too must be prepared to reject every temptation to modify, enhance, or make the Faith palatable to those gone astray. Like the Apostle, let us resist any and all pressures to qualify Jesus, the Truth Whom we serve.

Grant, O Lord, that we receive Thy perfect will and be preserved in the Orthodox Faith.


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