Sunday January 12 (OS: December 30) 2020: Sunday Nativity Afterfeast (30th Sunday) Holy Righteous Ones: Joseph the Betrothed, David the King, James the Brother of the Lord. Sunday after Nativity
Epistle: Galatians 1.11-19
Gospel: Matthew 2.13-23
Christ is born!
As both today’s readings make clear, the Church has been subject to persecution from the beginning. While there have been times of relative peace, there has never been a time–even in a formally “Christian” culture or nation–where the Church, the City of God, was free from the hostile intentions of the World, of the City of Man.
This makes a certain rough sense.
As Herod and his son Archelaus knew, the Church is a fatal threat to “the rulers of the Gentiles,” to those who desire nothing more than “lord it over” others. The powerful of this World are all too eager to “exercise authority over” those who they should instead serve (Matthew 20:25, NKJV). It was precisely this contrast between the two cities that led to the growth of the Church.
Christians, for example, preached a new and unique doctrine of chastity. Powerful men in the ancient world were free to take sexual pleasure where, how, and from whom they wished among those of lesser status. Adultery was a crime for women but acceptable for men. Masters could abuse their male as well as female slaves and teachers their students.
In contrast, the Christian doctrine of chastity not only highlighted the dignity of women, slaves, and children, it offered them a life free from acts of intimate abuse. Those men who embraced the Gospel understood that following Christ required that they refrain from the casual violation of others that their peers readily and habitually practiced.
By the integrity of his life, the Christian man was an unbearable reproach to the selfishness of those around him. He and he alone refused to degrade others as he himself had once been degraded. With the Christian, the cycle ended.
In addition to this, the Church offered Roman society another, equally radical, different standard for the exercise of political authority. While it is sometimes said that the first Christians were pacifists or practiced non-violence, this is inaccurate. At best it is an anachronism. While Christians were willing to suffer violence, they were not pacifists.
Beginning with Cornelius the Roman centurion who, along with his family, is baptized St Peter baptize there is a long history of Christians who served with distinction in the Roman military (see Acts 10). What was unique about these Christian warriors was their refusal–often at the cost of their own lives–to harm the innocent.
Yes, they served the Empire but not at the expense of the Gospel. In this, as with the Christian doctrine of chastity, they stood in stark contrast to their comrades-in-arms. Christian soldiers were eager to defend the innocent but refused to lift their sword against them.
And there are more examples.
Christians adopted unwanted infants left to die in the wilderness. They did this even when food was scarce and each new mouth increased the likelihood of hunger or even death for themselves or their children.
And when the plague struck, the wealthy together with all those who could afford to do so, fled the city for the relative safety of the countryside. Christians however not only stayed but cared for the sick. Willingly Christians risked their own lives to ease the suffering of those who in normal circumstances despised them.
In all of these ways and others too numerous to mention, Christians were a threat to the willingness of the powerful to abuse and neglect others when circumstances allowed or fancy desired.
Today and especially in America, Christians imagine ourselves persecuted. While there are times when we are met with prejudice, it is frequently the case that we have brought this on ourselves. Rarely, are we the object of derision because of our fidelity to the Gospel or the witness of the early Church.
More often than not, we find ourselves complaining not because of persecution or prejudice but because we want to be exempt from the natural consequences of the political process of give and take, of public disagreement and debate, and the many tradeoffs that come with making policy and enforcing law.
Whether we are on the left or the right, American Christians often seem eager to off-load our obligations to the government. This is why we are so quick to criticize as immoral those who disagree with us politically. We are asking the State to do for us, what we should instead be doing for Christ. This being so, how can a believer help but think a person sinful for disagreeing?
While the State has a role to play, it belongs to those of us who are in Christ to lead by example in areas such as philanthropy and morality. But when we look around, outside of a handful of seminaries, there are precious few Orthodox schools and no Orthodox hospitals–to take only two examples. We have, I’m afraid, failed to lead.
I said a moment ago that many Christians in America–and including Orthodox Christians–complain that we are persecuted. Looking at the history of the early Church it’s hard for me to agree with this. As I said, it seems more a matter that we are simply experiencing the natural costs and consequences of participating in American political life.
My brothers and sisters in Christ, Christians in America are not persecuted; if only we were. If only we were accounted worthy to suffer because we lived as the first Christians did.