Sunday, March 17 (O.S., March 4), 2019: Triumph of Orthodoxy; St. Gerasimus of the Jordan (475). St. Julian, patriarch of Alexandria; (189); St. James the Faster of Phoenicia (Syria) (6th c.); Martyr Wenceslaus, prince of the Czechs (938); Blessed Basil (Basilko), prince of Rostov (1238).
Epistle: Hebrews 11:24-26, 32-40
Gospel: John 1:43-51
Ss Cyril & Methodius Orthodox Church
Glory to Jesus Christ!
If our willingness to forgive others is evidence of the truth of the Resurrection, that God in Jesus Christ has triumphed over sin and death and forgiven us our trespasses, then joy is the evidence of the sincerity of our forgiveness. To see this, we need to distinguish joy from its cousins pleasure and happiness.
Pleasure is a bodily experience while happiness is a psychological one. For example, I get pleasure from eating ice cream and I am happy that I have eaten it.
Joy, however, is different. Joy is the conviction that no matter what happens to me, no matter what I suffer or how I fail, God will bring good out of this.
Joy says with the Apostle Paul, “we know that all things work together for the good to those who love God, to those who are called according to His purpose” (Romans 8:28, NKJV). That is to say,
…to those who have united themselves to the God Who has united Himself to them,
…to those who love their neighbor because they love God,
…to those who forgive because they have been forgiven,
…God brings good out of all they experience.
And the good that God brings is not simply for those of us who are believers. The good that God brings for us is not for us alone but for those around us.
We see this in the saints of the Old Testament who endured suffering as they waited for the Messiah. They hoped for the gift we received.
We see this as well in the saints of the New Testament who, like Andrew, having personally encountered Jesus were eager to share their new found joy with others.
Without joy, without the conviction that as Julian of Norwich says that “All shall be well, and all shall be well, and all manner of things shall be well,” life becomes unbearable.
And life becomes unbearbale whether we fail or succeed.
If I fail, the absence of joy drives me to despair. How can what I have done be undone? How can my failures be made right?
If I succeed, the absence of joy drives me to anxiety. Will I succeed tomorrow? Will the things I’ve done today be undone tomorrow?
Faced with a joyless life I flee to a life of pleasure; I pursue happiness. Only to realize that happiness like pleasure is fleeting. Like an addict, if I pursues pleasure I quickly discover that what felt good yesterday, flees less good today. The same with happiness.
And so when my life is joyless, I soon give up trying to feel good. Since pleasure and happiness are fleeting, I instead work to avoid pain. But this too proves to be an illusion:
The days of our lives are seventy years;
And if by reason of strength they are eighty years,
Yet their boast is only labor and sorrow;
For it is soon cut off, and we fly away.ut this too proves to be an illusion (Psalm 90:10).
Where then is joy to be found? How then do I foster a life of joy?
We need–I need–to first realize that joy is not pleasure or happiness; it is neither bodily or psychological but spiritual and as such it is a gift from God. St Paul tells us that together with love, peace ,patience, kindness, goodness, faithfulness, gentleness, and self-control, joy is the fruit of the Holy Spirit (see Galatians 5:22-23).
Of these, the only one that is at least partially within our power is self-control. To grow in joy, I must first master myself. This is the purpose of the ascetical of the Church.
Slowly, year after year, as I take on the Church’s proscribed ascetical disciplines, I grow in self-control. While never denying the fundamental goodness of pleasure and happiness, the Church’s ascetical tradition teaches me the limits of both.
But the Church’s offers more than simply a lesson of the limits of pleasure and happiness. From the moral tradition of the Church, I learn the virtuous ways to experience pleasure and happiness.
Ultimately though, I find–we find–the source of joy in the sacramental and liturgical life of the Church. Personal prayer and ascetical effort good though they are are insufficient for the joyful life.
Likewise, as good as they are, the liturgical life of the Church–the daily cycle of service, the devotional services and even the Divine Liturgy itself–is insufficient.
We find joy in the sacraments; it is born in the waters of baptism, nourished by the Body and Blood of Christ in Holy Communion and restored by Holy Confession when we fall into sin.
The season of the Great Fast is nothing more or less than our preparation for joy!
Not simply the joy of Pascha, not simply the joy of the One Day, but of a life of joy!
During the Great Fast we intensify our prayer and ascetical efforts so that we can remove from our lives anything that quenches the Spirit. We abstain from evil, examine our lives carefully, attend closely to the Scriptures, so that we can recognize and “hold fast to that which is good” where ever we may find it (see, 1 Thessalonians 5:19-22).
My brothers and sisters in Christ! Let us prepare ourselves for the joyful life that Christ stands ready to give us and, through us, to the world!