Sunday, July 19 (OS July 6): 6th Sunday after Pentecost; Ven. Sisoes the Great of Egypt (429); Martyrs Marinus and Martha, their children Audifax and Abbacum (Habakkuk), and those with them at Rome: Cyrinus, Valentine the Presbyter, and Asterius (269); Ven. Sisoes of the Kyiv Caves (13th c.); Uncovering of the relics of Holy Princess Juliana Vilshanska (1540).
Epistle: Romans 12:6-14
Gospel: Matthew 9:1-8
Glory to Jesus Christ!
The mid-century Southern author Flanner O’Connor wrote to a friend that, “In the absence of this faith now, we govern by tenderness. It is a tenderness which, long cut off from the person of Christ, is wrapped in theory. When tenderness is detached from the source of tenderness, its logical outcome is terror. It ends in forced-labor camps and in the fumes of the gas chamber.”
But it isn’t just tenderness or charity that is corrupted when it is cut off from faith in Jesus Christ.
The pursuit of justice without faith is what causes a police officer to brutalize citizens they are sworn to protect. At the same time, just without faith, causes protesters to become rioters who harm the very community they would defend.
Likewise divorced from faith, concern for public health quickly becomes antagonistic to civil and economic liberty. At the same time, apart from faith, the defense of liberty is deformed and becomes indifferent and even hostile to the common good and the needs of the most vulnerable among us.
Apart from faith in Jesus Christ my vision of the world of persons, events, and things is cramped and deformed.
Turning for a moment to the Gospel, we realize that virtue detached from faith is not simply a contemporary problem. It is part of our fallen condition.
This is the case for with the scribes who object when Jesus tells the paralyzed man his sins are forgiven. They go so far as to accuse Jesus of blasphemy. But what is more central to the revelation of God than His mercy, His readiness to forgive? As God says through the Prophet Isaiah (43:25): “I am He who blots out your transgressions for My own sake. And I will not remember your sins.”
We should pause here and ask ourselves what do we mean by faith?
In the tradition of the Church, faith is more than a personal or ecclesiastical relationship with Jesus Christ. Likewise, faith is more than simply an affirmation of the teaching of the Church and adherence to the Church’s moral, sacramental, and ascetical practice. While it includes all of this, faith is more than either any one of these or even all of them taken as a whole.
To have faith in Jesus Christ, to have the kind of faith that preserves tenderness, charity, justice and the other virtues from the corrupting effect of sin, is to lay aside the cramped deformed and deforming vision of sin and see persons, events, and things as God sees them.
It is this, expansive, catholic vision of reality that inspires us not only to be charitable but to work for justice and the common good. St Paul in his epistle that each of us has received “gifts … according to the grace that is given to us” and we are to “us use them” according to “the needs of the saints” and for the building up of the Body of Christ which is the Church (see Ephesians 4:12).
Put slightly differently, the grace given us in baptism is not an abstract power. It takes the form of concrete gifts (charismata). It is these gifts that tell us the work to which we have been personally and uniquely called. The spiritual gifts we have received are the means by which we draw others to Christ.
It is through introducing them to Christ that we help keep our neighbor’s concerns for charity, for justice or for the common from being corrupted by sin. In addition to this, it is through their faith in Jesus Christ that these and the other good things in their lives are elevated and made perfect in Jesus Christ (see Matthew 5:48).
So how do we have this faith that preserves and perfects? How do we come to see things not in the divine light? How do we come to see this light itself?
When as Orthodox Christians we talk about spiritual gifts or grace or even the divine light, we aren’t talking about theological abstractions or mere psychological experiences. If we were then we would be no different from those whose tenderness is divorced from Christ and the Gospel.
What we mean by grace, by spiritual gifts, by the divine light is the unmediated, revelation of God Himself in the human heart and the life of the Church.
We come to know Jesus Christ and experience His presence in our lives first of all through the sacraments. Above all baptism, chrismation, the Eucharist and confession. To this we must add the reading of Scripture, the Church’s worship and moral, ascetical and dogmatic teaching and practice.
But this is just the beginning.
To all this, I must add my own, personal life of prayer. Again, we need to pause for a moment and be clear about what this means.
For many Orthodox Christians, the life of personal prayer is often reduced to keep a rule of prayer. We stand, make the sign of the Cross, and read prayers from a book. And usually, we read these prayers as quickly as possible.
While prayers from books have their place, what we are striving for is a sense of inner quiet (hesychia).
I can only come to see creation in the divine light if I first quiet myself. As important as the other elements of the Christian faith are, they are perfected in silence. First outer silence and then slowly over time inner silence.
Looking around not only in Madison but also Wisconsin, not just in the United States but the whole world, it is hard for me to escape the conclusion that God has imposed a certain kind of external silence on humanity. He has done this through Covid-19.
And this is why I believe we see the surge of dissension and violence around us. The Enemy of souls hates even external silence. Why? Because it is in silence that we met God and are liberated from his grasp.
This is why God has given us silence. And this is why unless we embrace it, the disagreements, the divisions, and yes even the violence, will only increase. This might not happen around us but it certainly will within us; violence finds its home in a noisy heart.
My brothers and sisters in Christ! St Paul asks “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?” We are those called to preach!
We have each of us been given spiritual gifts that make this possible. Having now been given the necessary grace, let us accept it by embracing silence and in silence not only see all things as they illumined by the divine light but see that light itself!