Sunday, May 7, 2017: Sunday of the Paralytic; Commemoration of the Precious Cross that appeared in the sky over Jerusalem in 351 A.D., Cyril, Archbishop of Jerusalem, Akakios the Centurion of Byzantium, Pachomios the New Martyr of Patmos, Repose of St. Nilus, abbot of Sora
Epistle: Acts 9:32-42
Gospel: John 5:1-15
Christ is Risen!
“And now abide faith, hope, love, these three.” writes St Paul, “but the greatest of these is love” (1 Corinthians 13:13, NKJV). It’s important to emphasize that the Apostle says this immediately after warning us of all the deficiencies inherent in our current relationship with Christ:
…whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away (vv. 8-10).
Though real, these lapses are not in and of themselves sinful. Rather they reflect that, in this life, we are in our spiritual infancy; we understand and think as children who have yet to “put away childish things” (v. 11). This isn’t to say that we live in spiritual ignorance; like a child, we are young but not stupid. But, for now, Paul says, “we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known” (v. 12).
The Christian lives in expectation of the revelation of Jesus Christ which is to come. This should foster in me not only a joyful expectancy but also a loving attention to the gentle prompting of divine grace. While the fullness of God’s revelation in Jesus Christ is still to come, this life is not devoid of His Presence. Like He did at His Transfiguration on Mount Tabor God makes Himself known to each of us to the degree we are able to receive the revelation.
And it is here, in my capacity to receive God, that I find the meaning of Jesus’ last words to the Paralytic:”See, you are well! Sin no more, that nothing worse befall you.”
Sometimes in our anxiety to avoid suggesting that by our works we somehow merit salvation, we downplay any suggestion that we are, again as St Paul says, “co-workers” or “co-laborers” with God in our own salvation (1 Corinthians 3:9). And yet, it is precisely by His grace and with our co-operation that we are saved. To be saved is not to be the merely passive recipient of divine grace or the object of a divine fiction that images we are other than as we. To be saved means to say with the Virgin Mary, “Behold the maidservant of the Lord! Let it be to me according to your word” (Luke 1:38, NKJV).
Or sometimes because our anxiety to avoid any suggestion of moralizing, we try and sever any connection between human behavior and our condemnation. And yet, the Scriptures are more than clear. Some actions are so immoral that they bring about out condemnation. The Apostle John refers to these as “sins unto death” (1 John 1:5, KJV). St Paul refers to them as “the works of the flesh.” It is these–”adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like”–that we must avoid, or if we fall into them repent of in confession, if we wish to “inherit the kingdom of God” (Galatians 5:19-21, NKJV).
Returning to the Gospel, Jesus tells the Paralytic, and us, two things.
First, avoid the sins of the flesh; avoid those sins that kill faith, hope and love. It’s worth noting, if just in passing, that every age has works of the flesh that it tends to minimize or even glorify. Our own age tends to downplay the deadly seriousness of sexual sins even as earlier ages had their own lists of sins that they would not acknowledge as sins. No age is morally superior to another in any absolute sense. Rather each ages and culture people have their own, preferred, ways of turning their back on love.
Second, it isn’t enough to avoid sin, we must cultivate virtue. We must cultivate those three things that last: faith, hope, and above all love. In one of his homilies on John’s Gospel, St Gregory Dialogos asks his hearers whether or not they, personally, belong to Jesus Christ as members of “his flock.” He goes on to ask them, and us,
…whether you know him, whether the light of his truth shines in your minds. I assure you that it is not by faith that you will come to know him, but by love; not by mere conviction, but by action. John the evangelist is my authority for this statement. He tells us that anyone who claims to know God without keeping his commandments is a liar.
The saint reminds us that as important as are faith and hope they aren’t in and of themselves enough. To St Gregory’s appeal to the Apostle John, we add our appeal to the Apostle James:
You believe that there is one God. You do well. Even the demons believe—and tremble! But do you want to know, O foolish man, that faith without works is dead? (2:19-20, NKJV)
A living faith in the revelation we have received, a living hope that is yet to come, requires that I love God and love my neighbor.
To love God means to keep His commandments the second of which is to love you. And to love you means to want what God wants for you. And what God wants for you, is for you to return His love for you. This isn’t an emotional response but obedience. We love God as He loves us by keeping His commandments and being faithful to His will for our lives.
And second, He wants you to love others as He loves you. This can’t be done except that you are faithful to your own, personal, vocation. It is in and through our fidelity to our vocation that we not only grow in the love of God but also the love of our neighbor. This is they way we grow in the love of God. And unless we aid each other in this process of vocation discernment and fidelity, we can’t truthfully claim to be obedient to God or to love our neighbor.
My brothers and sisters in Christ! Let us begin the great work being of faithful to our own vocations and an aid to others as they live theirs!