Sunday, January 26 (O.S., January 13), 2020: 32nd Sunday after Pentecost Sunday after the Theophany; Martyrs Hermylus and Stratonicus (315); Martyr Peter of Anium (309-310; St. James bp. of Nisibis (336); St. Hilary, bp. of Poitiers (368)
Epistle: Ephesians 4:7-13
Gospel: Matthew 4:12-17
Glory to Jesus Christ!
The Apostle Paul reminds us that God has not simply blessed us but done so in abundance, “to the measure of Christ’s gift” as he says. St John Chrysostom says that to the gift of salvation given in Baptism, “having God as our Father, our all partaking of the same Spirit–these are common to all,” says we each of us also given the gifts needed “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,” as we await the coming our Lord Jesus Christ in glory.
Everyone here today, in other words, has not only been called but equipped, for the work of building up the Kingdom of God on earth in anticipation of the coming of that same Kingdom in glory. We have each of us been called and made able to work not just for our own personal salvation but for the salvation of the world. This means that we have each of us been called, set aside and been given grace to live sacrificially so that others can come to know Christ and to know themselves in Christ.
Unfortunately, too frequently we adopt the secularism that Fr Alexander Schmemann identified as the besetting failure of Orthodox Christians in America. We are often quite sincere in our affirmation, Schmemann says, of “the need for religion.” We even “give it a place of honor and cover it with many privileges.” But while we look to religion (including the Gospel) to “supply life with ethical standards, with help and comfort, we often fail to expect the Gospel to “transform life” to radically change us, our lives and those we love.
As a practical matter, this means that as an Orthodox Christian I can believe “in God and in the immortality of the soul” even pray daily “and find great help in prayer.” But between my morning and evening prayers everything that I do, is done without any awareness of “the fundamental” truths of the Gospel, “of Creation, Fall, and Redemption.”
Taking Fr Schmemman’s criticism to heart means that whether I am an Orthodox Christian or not, whether I am a priest or layperson, whether I pray daily or not, I live as if I were an atheist.
This is why Chrysostom tells us to “pay attention” to what St Paul says. We have not been given spiritual gifts “according to our own merit.” And, if we had, “then no one would have received” what at all God has given in abundance.
St Paul goes on to list some (though by no means all) the gifts that have been given. “He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” but again, all for the purpose of “equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ.”
When I live as if I were an atheist, I make a mockery of the Gospel and show myself to be a fool.
Actually, I reveal that I am worse than a fool. I leave unclaimed the reward that comes from faith in Jesus Christ. In refusing to love sacrificially, I don’t only love a little, I refuse to love at all.
And when I refuse to love? What then? Simply put, I enslave myself to my own desires.
Either I worship God the Father, the Son, and the Holy Spirit or I worship the idol of my own plans and projects. The latter means living always dependent on constantly shifting circumstances and the whims of others. And it is precisely from this state that, as we hear in the Gospel, Jesus comes to free us.
We are “the people who sat in darkness” who have been invited to see “a great light.”
We are those “who sat in the region and shadow of death” upon whom Christ the divine “light has dawned.”
“To repent,” says Metropolitan Kallistos (Ware), “ is not to look not downward at my own shortcomings but upward at God’s love; not backward with self-reproach, but forward with trustfulness. It is to see, not what I have failed to be, but what by the grace of God I can yet become.” The fruit of repentance is to see myself, to see you and all creation as God sees us.
It is from this vision that we get the desire, the strength and the ability to no longer live “as if” God didn’t exist. It is from this vision that we become able to sacrifice not just fearlessly but also prudently.
The latter is often sadly lacking. Practical atheism is not simply living as if there was no God. It is also living as if, the moral and material limits God places on creation were optional for us.
Swept away by the romance of the Gospel, I fail to ask what God wants from me. And so I fail to ask what is the next step along the way. It is the absence of the vision of God, of seeing as God sees, that causes me to worship my own plans and projects.
My brothers and sisters in Christ! Today God invites us, invites me and you, to lay aside the life of practical atheism, of living as if God did not exist. And, its place, He offers us a share in His life and His vision.
He offers us the gift of Himself and the ability to live and love as He does. It is this that is true freedom, it is this what love means and what it means to be an Orthodox Christian.