Sunday, August 12 (O.S., July 30), 2018: 11th Sunday after Pentecost. Apostles Silas and Silvanus of the Seventy and those with them: Crescens, Epenetus, and Andronicus (1stc.). Hieromartyr Polychronius, bishop of Babylon (251), and Martyrs Parmenius, Helimenas (Elimas), and Chrysotelus presbyters, Luke and Mocius deacons, and Abdon, Sennen, Maximus, and Olympius. Hieromartyr Valentine, bishop of Interamna (Terni) in Italy (273). Martyr John the Soldier at Constantinople (4th c.).
Epistle: 1 Corinthians 9:2-12
Gospel: Matthew. 18:23-35
Ss Cyril & Methodius Orthodox Mission
Glory to Jesus Christ!
Over the years I have heard more than one Orthodox Christian tell me that “human rights” is foreign to Holy Tradition. Discussions of rights, so the argument goes, is a “Western” innovation. At best it is an import, at worse a heresy that undermines the Gospel.
“Christians,” as one bishop told me, “don’t have rights. We have responsibilities!”
Evidently, St Paul didn’t get the memo. In today’s epistle, the Apostle explicitly appeals to his rights as an apostle. And these rights aren’t unique to Paul. All the apostles have the right “to take along a believing wife” and “to refrain from working” so that they can devote themselves to the preaching of the Gospel. He concludes by asking the Corinthians: “If we have sown spiritual things for you, is it a great thing if we reap your material things?”
That Paul and Barnabas give up these rights doesn’t mean these rights don’t exist. If anything, it serves to highlight their importance and acceptance in the life of the early Church.
We need to distinguish between what Paul is talking about and the various contemporary theories of human rights. The latter, it must be said, sometimes is used merely as a justification for sinful behavior.
But the Scriptures establish an objective standard of justice in our relationships with each other. Far from abolishing or dismissing the demands of justice, the Gospel fulfills them. “Do not think,” Jesus tells His disciples, “that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (Matthew 5:17; see also Romans 3:31).
Like Paul and Barnabas, we are free to lay aside our rights. But if we do so, we must do it freely and for the right reason.
The Apostle is instructive here.
Following his example, no one can demand from us that we lay aside or surrender that which is ours by right. And when we do lay them aside, we do so not to be “nice” but for the salvation of others.
Put another way, no one can coerce you into giving up your rights. Nor should they penalize or punishment you for demanding that which is yours by right.
Not only must we rule out any external coercion, we need to be on guard against any internal compulsion. The demands of just not only places limits on our relationship with each other, it also sets out the moral limits of my relationship with myself.
If I lay aside my rights, I must do so not only free from external coercion and internal compulsion but only in the service of the salvation of others. I must not lightly give up my rights. This point is frequently misunderstood–or worse, dismissed–by many of us.
Jesus tells us that “if the Son makes you free, you shall be free indeed” (John 8:36). Morally, no one can compel us to do what we can only do freely.
How, though, do we reconcile this with today’s Gospel? Doesn’t Jesus tell me that I can’t inherit the Kingdom of God unless from my heart I forgive those who have harmed me?
To understand what Jesus is telling us we need to remember that forgiveness frees us from the resentment that often accompanies the injustice committed against us. It is only through forgiveness that we find the moral freedom that we see in St Paul.
Compare Paul to the wicked servant. Even though he has benefited from the generous mercy of his master, the servant is unwilling to extend even a small measure of forgiveness to his fellow servant.
St John Chrysostom points out that while “the blessings and gifts of God are irrevocable” by my “recalcitrance” I can “frustrate even the intention of God.” But it isn’t God Who changes. My desire for vengeance only “appears to overthrow” the mercy of God.
The great tragedy is that through his lack of forgiveness the wicked servant inflicts a greater evil on himself than he does on his fellow servant. He loses or rather rejects, the friendship of his master. In doing this, this he loses as well as the respect and affection of his fellow servants.
Like the wicked servant, there are those who think human rights “ free” them from the Gospel.
Like the wicked servant, their adherence to the demand of justice and their own rights is really a conceit; a way of avoiding the demands of the Gospel.
Like the wicked servant, I all too easily cling to my rights not from a sense of my own dignity or the demands of justice but because of the hardness of my own heart.
My brothers and sisters in Christ! Like the wicked servant, it is my own inhumanity to others, my own lack of mercy, my own lack of a gentle spirit and a forgiving heart that separates me from God and so my neighbor. The tortures the parable promise are really self-inflicted.