Sunday, February 21, 2016: Sunday of the Pharisee and Publican; Venerable Timothy of Symbola; Eustathios, archbishop of Antioch; Zachariah, patriarch of Jerusalem; George, bishop of Amastris

St George Antiochian Orthodox Church, Grand Rapids, MI

Epistle: 2 Timothy 3:10-15
Gospel: Luke 18:10-14

The Apostle Paul sets an intimidating standard for me as a priest. He tells Timothy, to quote what Paul says not once but twice in another place, “imitate me as I imitate Christ” (1 Corinthians 4:16 and 11:1). This is an intimidating standard because the Apostle is saying that it’s not only does his “teaching” proclaims the Gospel of Jesus Christ. No, the whole of Paul’s life is nothing more or less than a testament to “Christ and Him crucified” (1 Corinthians 2:2). His behavior and his goals, his patience and love, his steadfastness in persecution and suffering are all part of his witness to Christ and the sign of Paul’s apostleship.

After saying this about himself, Paul turns to the young bishop Timothy and says do as I have done; “continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.” Timothy, like Paul, is called to make of his life “a living sacrifice, holy, acceptable to God.” This is Timothy’s “reasonable service”: that he refuse to “be conformed to this world” and instead “be transformed by the renewing of your mind” so that not only in the life to come but also in the ebb and flow of this life he testify to the “good and acceptable and perfect will of God” (Romans 12:1-2, NKJV).

A lofty standard for the priest to be sure but not simply for the priest. It is also the standard for all Christian. Like Paul, like Timothy, by virtue of our baptism God has called each of us to be His disciples and so also set each of us aside to be His witness, His apostles, for a world that desires a love they don’t know and without us can only glimpse. We are like Paul and Timothy called to be disciples of Christ and apostles, that is witnesses, to God’s love for the world poured out in Christ and Him crucified.

Turning to this morning’s Gospel, it is an unbearable tragedy that all too often the Gospel is used not to liberate people from the powers of sin and death but to shame and degrade them. Yes, when this happens it is an abuse of the Gospel and a betrayal of Christ and a sin against that love that God has shown us. And yet, it happens again and again.

All too easily I fall into the role of the Pharisee in today’s Gospel. Too often by my attitude and actions I say “God, I thank Thee that I am not like other men, extortionists, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.” Self-satisfaction fills the space in my life that God would have filled by those three things that last, faith, hope and love (1 Corinthians 13:13, NKJV).

Tragic as all this is, if I stop here in my self-evaluation I fail not only my neighbor but also myself. You see the Pharisee condemns the tax collector because his own repentance is incomplete. Reading the text quickly we might think that the Pharisee knows his virtue but not his sinfulness. This is true, but only to a point. Origen says “the Pharisee … boasted with a certain wicked self-conceit” (Against Celsus, III:64). As important as it is for me to know my sinfulness, it is more important still to know “the greatness of God” and, like the publican, to continually ask Him for His mercy. As an observant Jew, the Pharisee knew his obligations under the Law. This is why he fasts twice a week and pays tithes. And it is likewise why he thanks God that he isn’t “like other men, extortionists, unjust, adulterers, or even like this tax collector.”

We mustn’t think that the Pharisee’s gratitude and piety aren’t real, they are, it is rather a matter that they are deficient because he lacks mercy.

Mercy is often misunderstood. It isn’t a matter of saying that sin doesn’t matter or isn’t important. Mercy isn’t getting a free pass on my sinfulness; it isn’t as if God says that my moral failures don’t matter. No, God by His great mercy (to return to Origen) makes up for “our deficiencies” and supplies “what is wanting” in us (Against Celsus, III:64). To ask for divine mercy, is to confess my weakness, my deficiency, before God.

And having experienced God’s mercy for me, I want to offer that mercy to others.

While the Pharisee is, no doubt sincerely, grateful for what he has received from God, he fails to see the true depth and expanse of his own need. His self-conceit is that he believes that the process of repentance is over for him. He sees in himself no need, and in the tax collector no possibility, to go “from glory to glory” (2 Corinthians 3:18). The Pharisee is far from St Gregory of Nyssa‘s observation that to become like the God Who is perfect and Who never changes, we must change “and change frequently.”

For all that he is grateful, the Pharisee is nevertheless in the grip of despair. His life, his view of himself and of his neighbor, is wholly static and so inescapably self-satisfied. There is in the Pharisee no awareness of his own deficiencies, his own need for the mercy of God “which always heals what is infirm and completes what is lacking” (Ordination of a Presbyter). And not seeing this in himself he can’t see this in others. So though he is grateful, his gratitude is insufficient because it lacks hope and charity. In his own way, the Pharisee is the embodiment of what the Apostle James warns against: “faith without works is dead” (see, James 2:14-26).

Turning from the Pharisee and the Apostle Timothy, what do the readings say to me about my own spiritual life on this, the first Sunday of the Triodion, the beginning of our preparation for the Great Fast?

Of all the things that could be said, I think the most important is this. God has called me, called each of us, to bear witness to the life, death and resurrection of His Son and our Savior, the Lord Jesus Christ. This witness isn’t just a matter of having the correct faith but being always aware of God’s mercy in our lives and the lives of those around us. This awareness is the wellspring of our charity for others.

Love requires that I must not succumb to either moral indifference or theological triumphalism. The latter assumes that, having received the Gospel in its fullness, the demands of charity are fulfilled by offering a summary of the Creed or a lecture in Church history. Cruel as this is, the former is worse since it fails to see deficits, and so the suffering they cause, as real.

To be a witness of God’s love and mercy I must be prayerfully open and obedient to the deficiency that God would complete in the moment. What I mean is that to give food to the thirsty, to give a drink to the hungry, isn’t mercy and so isn’t charity. At best it is well-meaning but incompetent; at worse it is the same self-conceit that blinded the Pharisee to his own need for repentance and that killed his love for the Publican before it born.

One person needs from me the kerygma, another a glass of water. This person needs a kind word, this one a stern word. But to respond in mercy to all of them, I need the repentant hope of the Publican but also to the faith of the Pharisee (see, Matthew 5:20). It is only in this way that I can bear an effective witness to the love of God poured out for all mankind in Jesus Christ and Him crucified and risen from the dead.

In Christ,

+Fr Gregory