Offering Ourselves to God and Neighbor like Zacchaeus: Homily for the Fifteenth Sunday of Luke and After-feast of the Presentation of Christ in the Orthodox Church

 

1 Timothy 4:9-15; Luke 19:1-10

Today we continue to celebrate the Presentation of Christ, forty days after His birth, in the Temple in Jerusalem.  The Theotokos and St. Joseph bring the young Savior there in compliance with the Old Testament law, making the offering of a poor family, a pair of turtle doves or two young pigeons.  By the inspiration of the Holy Spirit, the old man St. Simeon proclaims that this Child is the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.”  The aged prophetess St. Anna also recognizes Him as the fulfillment of God’s promises. 

Even as we celebrate His appearance in the Temple, which is recognized by these great saints, we also remember today a very different type of appearance and recognition in Zacchaeus’ encounter with Christ.  Zacchaeus had not lived at all like these righteous elders, for he was a Jew who had become rich collecting taxes for the Romans from his own people.  He was both a professional traitor and a thief who collected more than was required in order to live in luxury. No one in that time and place would have expected the Messiah to appear to such a man or for Zacchaeus to have responded to Him as he did. 

We really do not know why Zacchaeus wanted to see the Savior as He passed by.  He was a short little fellow who could not see over the crowd, so he climbed a sycamore tree in order to get a better view.  That must have looked very strange:  a hated tax-collector up in a tree so that he could see a passing rabbi.  Even more surprising was the Lord’s response when He saw him: “Zacchaeus, make haste and come down, for today I must stay at your house.”  The One Who was presented and recognized in the Temple as a forty-day-old Infant now enters into the home of a public sinner, where the tax-collector received Him joyfully, as had Sts. Simeon and Anna many years earlier.   

This outrageous scene shocked people, for no Jew with any integrity, and especially not the Messiah, would appear in the home of such a traitor and thief.  He risked identifying Himself with Zacchaeus’s corruption by going into his house and presumably eating with him.  But before the Savior said anything to the critics, the tax collector did something unbelievable.  He actually repented.  He confessed the truth about himself as a criminal exploiter of his neighbors and pledged to give half of his possessions to the poor and to restore four-fold what he had stolen from others.  He committed himself to do more than justice required in making right the wrongs he had committed.   In that astounding moment, this notorious sinner did what was necessary to reorient his life away from greedy self-centeredness and toward selfless generosity to his neighbors.  As a sign of His great mercy, Jesus Christ accepted Zacchaeus’ sincere repentance, proclaiming that salvation has come to this son of Abraham, for He came to seek and to save the lost as the Savior “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.” 

The overwhelming transformative grace of God shines through this memorable story.  We do not know Zacchaeus’s reasons for wanting to see the Lord so much that he climbed up a tree, but he somehow opened himself to receive the healing divine energies of the Lord as he did so. Christ did not have to condemn Zacchaeus, whose spiritual vision had been clarified enough to know that his life was full of darkness.  He instead took the initiative to establish a healing relationship with someone considered a lost cause by all conventional standards. When people complained that He had associated Himself with such a sinner, He did not argue with them, but instead let Zacchaeus use that tense moment to bear witness to his gracious healing by giving half of what he owned to the poor and restoring all that he had stolen four-fold. 

Zacchaeus was so transformed by Christ’s appearance in his life that he became a brilliant epiphany of His salvation. He became a living witness that Christ is truly the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.”  In the coming weeks as we prepare for Great Lent, we will recall how the Lord’s mercy extended to others who were thought at the time to be cut off from God.  For example, Christ’s mercy reached even the demon-possessed daughter of the Canaanite woman, who—like Simeon—understood that His gracious healing extended also to Gentiles.  Not the proud and self-righteous Pharisee, but the humble publican who knew his sinfulness went back to his house from the Temple justified.  The astonishing mercy of the father in welcoming home the prodigal son shows that the Lord restores even those who have lived such disreputable lives that they end up completely miserable in pig pens.  And in our pre-Communion prayers, we remember also the penitent thief on the cross to whom the Lord promised Paradise in response to his simple plea, “Jesus, remember me when You come into Your Kingdom.” (Lk. 23:42)  

            Even as we continue to celebrate His Presentation in the Temple and recognition by Sts. Simeon and Anna, we must never think that the brilliant light of Christ appears only within buildings set apart for religious services or in the hearts of people who are known to be especially righteous. Indeed, His Presentation reveals that He is the Savior of all, including those thought to be strangers and foreigners from His Kingdom. Of course, that includes us.  As St. Paul wrote to the Gentile Christians of Ephesus, “you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.” (Eph. 2:19-21)

            The Temple in Jerusalem, which the Lord entered as an Infant, foreshadowed the true Temple of the Kingdom of Heaven.  As we read in the Epistle to the Hebrews, Christ is the true “High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.” (Heb. 8: 1-2) “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.” (Heb. 9:12) As members of His Body, the Church, we participate already in the life and worship of heaven, especially in the Divine Liturgy.  As St. Paul wrote to the Corinthians, “Do you not know that you are the temple of God and that the Spirit of God dwells in you?...For the temple of God is holy, which temple you are.” (1 Cor. 3:16-17)  

            We cannot truly celebrate this feast without uniting ourselves more fully to our Great High Priest, which means offering every dimension of our lives for greater participation even now in the life of the Kingdom of heaven.  Zacchaeus shows us how to do that, for He responded to Christ’s appearance in His life with extravagant generosity as he gave back far more than he had stolen.  He later ministered with the apostles and ultimately became the bishop of Caesarea in Palestine. He went from making his life a temple to the love of money to a true temple of the Lord.  We must follow Zacchaeus’ example by taking tangible steps in our daily lives to offer ourselves more fully to Christ and to our neighbors, even as we resist the temptation to think that anyone is beyond receiving His salvation.  We must live as the holy Temple we are as members of the Body of Christ, our Great High Priest.  If Zacchaeus can become a saint, then there is hope for us all in Jesus Christ, Who is truly the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.”

 

 

 

 

 

 

 

 

 

 

 

 

 

           

 

How to Respond like Zacchaeus When Salvation Comes to Your House: Homily for the 15th Sunday of Luke in the Orthodox Church

         

 Luke 19:1-10

                 I suspect that one of the reasons some do not take the Christian faith seriously today is that those who profess to be Christians do not always live out their faith with integrity.  For example, many people who identify themselves as followers of Christ in our society give more time, energy, and attention to their favorite athletic teams, politicians, pastimes, entertainment, and self-centered desires of whatever kind than to living faithfully in how they treat other people.  When Christians appear to live in ways that are no more virtuous than those of people without any religious faith at all, it is no wonder that some have little interest in or respect for our faith.

            That is precisely why we all have a lot to learn from Zacchaeus, whose life was changed so profoundly by his encounter with Jesus Christ.  No one  would have had any illusions about what kind of person Zacchaeus was before the Lord entered His home.  He was a traitor to his fellow Jews because he collected taxes for the Romans, who were occupying his country.  He was a chief tax collector and quite wealthy because he took even more than was required from his own people.  He lived in luxury from what he stole in the name of a hated foreign power.  Though his way of life was about as far from God’s requirements as one could get, Zacchaeus wanted to see the Lord as He passed by.  A short little man, he had to climb a sycamore tree in order to be above the crowd and get a decent view.  There were probably some people in the crowd that day who would have liked to see him fall out of the tree and break his neck.

            Zacchaeus certainly knew what people thought of him. So just imagine how shocked everyone must have been when the Messiah of Israel called out to this wicked man:  “Zacchaeus, make haste and come down, for today I must stay at your house.”     Then that little tax-collector quickly went home and got ready to welcome Christ.  He received Him joyfully, but others grumbled about what was happening.  How could any righteous Jew, let alone the Messiah, become a guest in the home of a notorious traitor and criminal?  Christ would be defiled by going into the home of such a person and presumably eating with him. He would appear to endorse theft, greed, and even the oppression of the Romans.  That would be a terrible scandal that would call into question the integrity of His ministry. 

            In that very stressful moment, just when the crowd was seething in anger at Christ and at Zacchaeus, the tax-collector did the unthinkable:  He repented of his own free will.  Yes, before Christ said or did anything else, Zacchaeus repented.  He accepted the truth about himself, that he was a criminal exploiter of the needy.  To make things right, he gave half of what he owned to the poor and restored four-fold what he had stolen from others.  In that moment, this despised and miserable man began to turn his life around.  And Jesus Christ accepted the sincere repentance of this sinner, proclaiming that salvation had come to this son of Abraham, for He came to seek and to save the lost.

            If we ever wanted a sign of the difference that it should make in the life of a human being to encounter Christ, this is it. Though it may be hard to see, Zacchaeus’ story is the story of us all. The Savior has appeared in our world, born and baptized for our salvation.  He enters not only our world and our humanity in general, but wants to commune personally with everyone created in His image and likeness, even though we “all have sinned and fall short of the glory of God.” (Rom. 3:23)   As He says elsewhere, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.” (Rev. 3:20)  He comes to fulfill the purposes for which He created food and fellowship to begin with, namely, to share Himself with us, to make us participants in His eternal, blessed, and holy life that conquers all forms of human corruption and even death itself.  That is His intention for each and every human being.   

            Even as our lives are about far more than emotion, the life which Christ shares with us is not simply about how we feel.  Even as our lives are about far more than the few hours a week we spend at church, the life which Christ shares with us is not simply about what we do in time set aside for prayer.  He comes to bring salvation, to bring healing and fulfillment, to every dimension of the lives of His sons and daughters.  That is why the Savior became fully one of us so that we could participate fully in the life of God by grace. 

            Notice that Zacchaeus did not repent by saying that he had a certain kind of religious experience or would change his habits about what he did one day a week. No, he took some very practical and visible steps that required him to sacrifice what he loved most, his money and comfort.  He did what justice required for the victims of his crimes and then some, returning four times as much as he had taken.  And he gave half of what he had to the poor, regardless of whether he had stolen from them personally. In response to the Savior’s overwhelming mercy toward him, Zacchaeus showed that same abundant grace toward others.  He not only received the Lord into his house, but into his life--from the depths of his soul to how he made his living and treated other people on a daily basis.

            Could the same be said of you and me?  We commune with Christ in the Eucharist in every Divine Liturgy.  We personally take His Body and Blood such that He dwells in our hearts by the power of the Holy Spirit.  We dine at His heavenly banquet and receive Him into our bodies, souls, and spirits “for the forgiveness of sins and life everlasting.”  If we think for one moment that communing with Christ is simply an ancient religious ritual or something that has merely an emotional or invisible significance, then we must think again.  For to be united intimately with Christ, to be nourished by Him for the healing of our souls, must impact every dimension of who we are in this world.  Salvation is not an escape from life as we know it, but its complete fulfillment.  Salvation must come to our houses just as tangibly as it did to Zacchaeus’s.  For through faith in Christ, we are also “Abraham’s seed, and heirs according to the promise.” (Gal. 3:29)

            One way of applying these lessons to our lives is to ask in what ways we need to open ourselves to fuller communion with Christ, to a deeper and healthier relationship with Him.  Since how we treat our neighbors is also how we treat the Lord, we should ask with whom we need to make things right according to justice and then do even more for them. (Matt. 25:33ff.)  If we have denied our spouses, children, and other family members the fullness of our love, we must make up for that also. We should consider what we have taken by selfishness from our neighbors, whether money, time, attention, or something else, and give it back in abundance.  Like Zacchaeus, we should look for opportunities to help the poor as much as possible, regardless of whether their poverty is one of friendship, encouragement, or the resources necessary to buy food, clothing, and shelter.  

            We need to prayerfully consider what change is in order in our lives because of Jesus Christ’s gracious entrance in our souls.  Zacchaeus is such a wonderful example of a sinner who received the Lord and became a shining beacon of holiness.  He did so by deep, genuine, personal repentance that went to the heart of who he was before God and changed how he related to other people in practical ways.  If we will follow his example, then we will be in intimate communion with Christ each day of our lives, always celebrating the liturgy of offering ourselves to Him in every thought, word, and deed.  We will become a channel of blessing to others, and even skeptics will notice that salvation has come to our house. And then they may be so curious about what has happened that they will even climb a sycamore tree in order to get a better view.          

   

The Generosity of Grace: Homily on Zacchaeus for the 15th Sunday of Luke in the Orthodox Church

            

               Nobody likes to pay taxes. The people of first-century Palestine were no different; however, the Jews of that time had additional reasons to dislike paying taxes, for their money went to support the Romans, pagan foreigners who occupied their land.  It was collected by their fellow Jews who had gone over to the other side, who were viewed as traitors because they worked for the enemy.

            If that were not bad enough, the tax-collectors were thieves, collecting more than was required so that they could live in luxury from the oppression of their neighbors.    Zacchaeus was apparently one of the worst offenders, for he was a chief tax collector and was very rich.   He was a short little man who, for reasons we do not know, wanted to see Jesus Christ.  He could not see over the crowd, so he climbed a sycamore tree in order to get a better view.  That must have been quite a sight:  the tiny little tax-collector (whom everyone hated) up in a tree so that he could see a passing rabbi.

            Even more shocking was the Lord’s response when He saw this man:  “Zacchaeus, make haste and come down, for today I must stay at your house.”  Jewish religious leaders would have nothing at all to do with people like Zacchaeus, but this Messiah was different.  He blessed Zacchaeus with His presence, and the tax-collector received the Lord joyfully in his home. 

            Of course, others noticed what was happening.  A man who presents Himself as the Messiah has gone to be a guest in the home of a notorious traitor and thief.  No self-respecting righteous Jew would ever do something like that.  He would be defiled by going into his house and eating with him.  But before Christ says anything in response to the critics, Zacchaeus repents.  He accepts the truth about himself, that he is a criminal exploiter of the needy.  He says that he will give half of what he owns to the poor and will restore four-fold what he stole from others.  He says that he will make right the wrongs he had committed. In that moment, this wretched man began to turn his life around.  Jesus Christ, as He always did and still does, accepts the sincere repentance of the sinner, proclaiming that salvation has come to this son of Abraham, for He came to seek and to save that which was lost.

            This memorable story demonstrates the generosity of our God.  To be generous is to give freely and abundantly; it is not to be stingy or reluctant to bless.  Zacchaeus did not even have to ask for the love, forgiveness, and mercy of the Lord.  All that he did was to climb a tree out of curiosity, but that was enough to begin to open himself to the overwhelming generosity of Christ.    

            The Savior did not shout words of condemnation to this man.  He did not judge him in any way.  Instead, He blessed him with His attention and care.  When others complained about what a sinner Zacchaeus was, the Lord did not join in the criticism, perhaps because this dishonest tax-collector already knew that he was a crook.  Instead, the Lord let Zachaeus respond in freedom to His generosity.  He let him open his heart and soul to a divine love that is beyond the mere observance of a law and knows no human limit.

            We can see that Zacchaeus got the point, for his response to Christ’s generosity transformed him.  The one who previously was greedy and selfish became a living icon of the abundant love of God, freely giving half of what he owned to the poor and restoring what he had stolen four-fold.  No one told him what to do; no one required him to take these actions.  No one had to because he had been transformed by the mercy, love, and gracious abundance of our Lord, God, and Savior Jesus Christ.   He had received a generous blessing and then became a generous blessing to others.

            Zacchaeus stands as a wonderful example of repentance because he spontaneously and freely entered into the life of Christ.  His actions shine brightly with the love and holiness of the Lord, which is quite strange because only a few minutes ago we spoke of him as a notorious, hated sinner.  His amazing transformation reminds us that salvation is not a reward that we earn or a matter of what we deserve.  Instead, our faith is about the mercy and grace of a God Who wants to share His life with us, Who stops at nothing to bring us into the eternal communion of the Holy Trinity.  Sometimes it is those who have hit rock bottom, who know their own sins so well that they do not need to be reminded of them, who in their humility receive our Lord’s generous mercy so completely and fully that they become powerful living proof of what God can do for even the most wretched human being.   

            King David, guilty of murder and adultery, became a man after God’s own heart.  Saul the persecutor of Christians became St. Paul, the missionary to the Gentiles and author of so much of the New Testament.  Mary of Egypt was a truly wicked woman who fled to the desert in repentance and became a great saint.  Recall also the thief on the cross who asked the Savior to remember him in His kingdom.

            A harsh, stingy, judgmental god would not make saints of such people.  He would punish or destroy them.  The good news is that the true God does not relate to us on the basis of our accomplishments or virtue, but in terms of His unbounded love, mercy, and forgiveness.  Our salvation is a matter of receiving His generosity, of accepting His abundant blessing.  The miserable Zacchaeus did that and we can too.  But truly to receive Him is not simply to pray certain words or feel a certain way; neither is it simply a matter of coming to church services or following religious rules.

            The Lord’s boundless love must penetrate to the core of our being and become characteristic of our lives, if we are to share in His.  Love for God and for neighbor must shine through our actions and words and purify our thoughts.  If we have stolen and hoarded money, we must give it back generously.  If we have ignored or neglected others, must learn to love them as Christ has loved us.  If have thought only about ourselves, we must learn to love our neighbors as ourselves.   

            Yes, that is our repentance:  to become an open channel for God’s merciful generosity in this world.  He is the vine and we are the branches.  And since the Father gave His only-begotten Son for our salvation, there are no limits to the mercy and love we are called to embody.   We did not ask Christ to be born in a manger or baptized in the river Jordan for our salvation.  We did not ask Him to die on the cross, to rise again, or to ascend into heaven.  But He still did so, out of His unfathomable love for those who abandoned and betrayed Him.  The only proper response to this divine love is to be transformed by it as we become a living and breathing icon of the unlimited generosity that is the only hope of the world.

            The Savior has come to us all, as he did to Zacchaeus.  No matter what we have done or left undone, it is time to respond like he did, joyfully receiving  Christ and allowing our lives to be fulfilled by the generous mercy of the Lord, and then showing that same mercy for others.  Such true, sincere, humble repentance is the only way to the Kingdom of Heaven.  The point is not to wallow in guilt, but to move forward in holiness.  It is not to follow a legal code, but to enter into a blessed new life.     That is how salvation will come to our houses, for “the Son of Man has come to seek and to save that which was lost.”      

                       

                       

              

Tangible Holiness Through Personal Encounter with Christ: Homily for the Translation of the Relics of John Chrysostom and the 15th Sunday of Luke in the Orthodox Church

Hebrews 7:26-8:2; Luke 19:1-10

It is fair enough for people to ask why the Orthodox Christian faith inspires our loyalty.  There are so many other religions available to us, as well as non-religious perspectives according to which we could live our lives.  We are free to believe and live as we choose, so why should we identify ourselves with Jesus Christ and His Church?

From the earliest years of the faith, the example of how personal encounter with the Savior changes people has been a powerful witness.  The early Christians laid down their lives for Him as martyrs.  They shared their possessions such that the needs of every member of the community were met.  They crossed ethnic boundaries in shocking ways that manifested their unity in Christ. They cared for the sick during plagues and rescued children who had been abandoned by their parents.  In contrast to a decadent culture, they embraced chastity in a way appropriate to their vocations as married people, monastics, or widows.

Profound personal transformations certainly occurred during our Lord’s earthly ministry. Today’s gospel reading tells the memorable story of Zacchaeus, who responded to the Savior’s initiative by repudiating his dishonest, greedy way of life as a tax collector.  After Zacchaeus welcomed Christ into his home, others complained that “He has gone in to be the guest of a man who is a sinner.”  In that time and place, it was scandalous for the Messiah to identify himself with such a corrupt person by accepting his hospitality.  In response to that charge, Zacchaeus spontaneously repented by giving half of his possessions to the poor and restoring what he had stolen four fold. We do not know the details of the Lord’s conversation with Zacchaeus, but it had such an impact on the tax collector that Christ proclaimed, “Today salvation has come to this house, since he also is a son of Abraham; for the Son of man came to seek and to save the lost.”

The shocking transformation of Zacchaeus serves as testimony to the healing power of Christ in relation to some of the most powerful temptations that we experience.   Recall what St. Paul wrote to St. Timothy about the dangers of loving money:  “Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” (1 Tim. 6:9-10)  It is one thing to be content with having the physical necessities of life, but quite another to seek the meaning of our lives in the comfort, status, and security usually associated with wealth in this world.

Personal experience teaches that possessions easily become our false gods, but they cannot ultimately satisfy us.  Wealthy and famous people may live in misery, while the humble poor may experience great joy. Those whose lives revolve around money and what it can buy will never be at peace, for there can be no guarantee about what tomorrow will bring. No matter how much or how little we have, worrying about keeping it and acquiring more often enslaves us to self-centered desire and obscures our vision of the needs of others.  It turns our trust away from God and toward an imaginary vision of ourselves as being self-sufficient. When, like Zacchaeus, we open our disordered relationship with money to Christ, we will turn away from self-centeredness to embrace generosity toward others. To live that way in the midst of such a materialistic culture will bear witnesses to the power of the Savior to make us already participants in a Kingdom not of this world.

Today we commemorate the recovery of the relics of St. John Chrysostom, who had died in exile in Armenia thirty years earlier due to the persecution of the Empress Eudoxia.  His casket would not be moved until a letter of apology from Emperor Theodosius the Younger was placed on it.  St. John’s body was found to be incorrupt and was placed on the patriarchal throne in Constantinople, where he was miraculously heard to say, “Peace be to all.”

The life of any saint is a brilliant icon of what happens when a human being becomes radiant with the holiness of God.  Since our basic human calling is to become like God in holiness, we should think of the saints simply as true human beings, not as a special class somehow separate from the challenges of life in the world as we know it.  It is by responding faithfully in the midst of those challenges that they become “partakers of the divine nature” by grace.  The ancient practice of honoring the relics or physical remains of a saint reflects our belief that the body of a Christian is a temple of the Holy Spirit and destined for resurrection into eternal life.  In the Old Testament, contact with the bones of the prophet Elisha raised a man from death. (2 Kings 13:21)  In Acts, handkerchiefs and aprons that had touched St. Paul worked miracles. (Acts 19:12)  It should not be surprising, then, that God continues to do great things through the relics of the saints.  These are signs that His salvation concerns the whole person and conquers even death itself.

In commemorating the translation of the relics of St. John Chrysostom, we must not simply marvel at the great events of past centuries.  Instead, we must recognize that God calls us all to the same holiness present in the lives and relics of the saints.  Like Zacchaeus, they were all imperfect people living in a world of corruption.  They all endured temptations and had to struggle for healing from self-centered desire in various forms.  At some point and in some way in their lives, they also repented like Zacchaeus in reorienting their lives to God as they did their best to set right what they had done wrong.  Like him, they responded to Christ’s gracious initiative in welcoming His healing and strength for charting a new course.

The change in Zacchaeus was profound and obvious.  It involved what he did with his money and power, and definitely impacted the people he encountered every day in practical ways.  He did not abandon the world, but began to live faithfully in it and to bless his neighbors.  The holiness of the saints is similarly tangible.  Chrysostom’s teaching, preaching, and prophetic service of the Church, for example, were clearly evident throughout his faithful ministry.  If we unite ourselves to Christ in holiness, we must also become living icons of what happens when a human person encounters the Savior.   He has held nothing back from us and gives us all countless opportunities to find the healing of our souls as we share more fully in His life by responding faithfully to our daily challenges.   Our calling, then, is to respond like Zacchaeus, Chrysostom, and all the saints in offering even the deeply disordered dimensions of our lives to Him for healing.

That is how we may provide a witness to the power of Jesus Christ to transform broken people like you and me into “partakers of the divine nature.”  We must become living relics of His salvation, living proof of what happens when people with all the weaknesses and problems common to humanity unite themselves in holiness to Him.  Ultimately, that is how we will give an account of our loyalty to Christ as the Savior.  It is only when we follow in the practical path of the saints that our lives will become signs of the good news heard by Zacchaeus:  “Today salvation has come to this house, since he also is a son of Abraham; for the Son of man came to seek and to save the lost.”

Two Paths to the Kingdom: Homily on Zacchaeus and the Apostle Timothy in the Orthodox Church

1 Timothy 4:9-15; Luke 19:1-10

One of the worst mistakes that we can make in life is to insist that everyone be just the same.  Part of the beauty of the human being is the distinctiveness of our personalities, our interests, and our abilities.  We see that in our families, in our friendships, in our work, and in the Church, where the different members of the Body of Christ have different functions in working together for the strength and blessing of all.  We should also learn to see that in the spiritual paths that we pursue, in the journeys that we take to share more fully in the life of our Lord.

            Zacchaeus’ path to salvation was shocking, decisive, and scandalous.  As a chief tax collector, he was a high ranking traitor to the Jews because he worked collecting taxes for the pagan Roman Empire, which occupied Israel.  He became rich basically by stealing from his fellow Jews when he took even more of their money than the Romans required and lived off the difference.  He was the last person whom anyone would have expected to entertain the Messiah in his home, but that is precisely what he did at the instruction of Jesus Christ.  And when people complained how disreputable it was for the Lord to enter his home, Zacchaeus made a bold change in an instant.  This man who had apparently loved money and comfort more than his own people or righteousness, repented of his own accord.  There is no record that Christ told him to take any particular action, but he immediately committed himself publicly to giving half of his possessions to the poor and to giving back four times the amount that he had stolen.  Since he was a chief tax collector and wealthy, these acts of restitution surely involved large sums of money.  No one would have ever expected someone like him to do that, and it was such a grand gesture that many probably found it hard to believe.

Jesus Christ knew, however, that he was sincere and would follow through with these outrageous acts of repentance.  That is why He said what no Jew ever expected the Messiah to say about someone like Zacchaeus: “Today salvation has come to this house, since he also is a son of Abraham; for the Son of man came to seek and to save the lost.”  Unlike those who wanted a Messiah to reward the righteous, destroy the sinners, and defeat the Romans, our Savior came to bring the lost sheep back into the fold, even those who were so lost that they had gone over to the side of the wolves.

There have been many people whose journey to the Kingdom has much in common with Zacchaeus.  Like him, they had turned away from God and many people probably thought that they would be the very last people to find healing for their souls.  Remember that St. Paul actually persecuted Christians before the risen Lord appeared to him on the road to Damascus.  St. Peter denied the Lord three times during His Passion. In the Old Testament, King David committed murder and adultery.  St. Mary of Egypt was a grossly immoral person before repenting so profoundly that she rose up off the ground in prayer. St. Moses the Black was a feared criminal before becoming a model of holiness in the monastic life.  The list goes on and on of outrageous sinners who shockingly redirected their lives to the Lord through humble repentance.  In contrast with all the darkness of their past lives, His glory shines especially brightly in them. 

Not everyone follows that particular path to the Kingdom, however.  Today we commemorate St. Timothy the Apostle, who was converted to the Christian faith by St. Paul together with his grandmother Lois and his mother Eunice.  He became the bishop of Ephesus and was martyred there for opposing the worship of false gods. St. Paul thought highly of him as his spiritual son, and exhorted him to embrace his calling fully and to be a good steward of his gifts.  As. St. Paul wrote, “Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity.  Until I come, attend to the public reading of scripture, to preaching, to teaching.  Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you. Practice these duties; devote yourself to them, so that all may see your progress.”

St. Timothy came to the faith early in life and the reference to his youth shows that he had responsibilities in ministry as relatively young adult.  St. Paul instructed him to be responsible to the great dignity of his calling, to devote himself to cultivating all the spiritual strength that he possibly could, and to be fully aware of the gravity of the grace given him to serve as a shepherd of the flock. 

Unlike with Zacchaeus, Timothy apparently did not need astounding repentance.  He had the benefit of coming to Christ early in life and needed primarily to be faithful with all the blessings that he had received.  That may seem easier than turning away from a life of grave sin, but it is a path with its own temptations, which can be subtle and deadly.  It is easy to take for granted what we have known for so long, perhaps for our whole lives.  It is appealing to denigrate “the same old thing” that we and our families have done for so long.  It is a temptation to become comfortable with our level of spiritual growth or with the place that we have allowed God in our lives.  St. Paul surely knew that, so he instructed Timothy straightforwardly to remain focused, take nothing for granted, and give his all to the Lord each day.

At different points in our lives, we will identify more with Zacchaeus and at other times more with Timothy.  Some have given their lives to the Savior after falling into the worst forms of corruption that the world has to offer.  They have found the way of Christ as a relief and a blessing that stands in stark contrast to the darkness they had previously known. 

Some have grown up with the faith and always had some sense of living a Christian life.  Nonetheless, we are all Zacchaeus when we turn away from the Lord by embracing darkness in our thoughts, words, and deeds.  We may not be traitors and corrupt tax collectors, but we murder people in our hearts when we hate and refuse to forgive them.  We fall into adultery whenever we allow lust to take root in our hearts. Married or single, we sin whenever we fuel our passions with images, thoughts, or actions that make us slaves to self-centered desire, that lead us to reject the calling to direct our deepest desires to union with God.  When we are stingy with our resources, time, and attention in relation to the needs of our family members and neighbors, we steal from them.  But when we reorient ourselves according to the Lord’s purposes for us like Zacchaeus did, salvation will come to our house.

And even if we came to faith from a broken and dark past, we are all Timothy in having gifts of which we must be good stewards.  We must devote ourselves to remaining on the path by which we have begun the journey to the Kingdom, refusing to be distracted from our high calling.  We must remember the struggles of the past and never take our deliverance for granted, for we are all only one grave sin away from weakening our relationship with the Lord.  And if we want to continue on the path to healing and strength that we have begun, we must actually continue on it.  St. Paul’s words apply to us also: “Practice these duties; devote yourself to them, so that all may see your progress.”   Yes, we all owe it to one another to set the best example possible in striving to grow in holiness.  This is not a journey that any of us can take entirely by yourselves.

The personal histories of Zacchaeus and Timothy were profoundly different, but they both became shining examples of our Lord’s salvation.  The same will be true of us when we turn from sin like that tax collector and mindfully stay focused on serving Christ like that young apostle. No matter where we are on the journey to the Kingdom, we can all learn from these two faithful men.  The beauty of our unique personalities will shine all the more brightly when, through humble repentance, salvation comes to our house and when, through steadfast commitment, we refuse to be distracted from offering our lives faithfully to the Savior each day. That is surely His calling to each and every one of us.

Meeting of the Lord and Zacchaeus: Homily of Fr. John Behr

A homily delivered by Fr. John Behr in the Three Hierarchs Chapel at St. Vladimir’s Orthodox Theological Seminary on the Feast of the Meeting of the Lord in the Temple and Zacchaeus Sunday (Sunday, February 2, 2014).

Giotto, Presentation of Christ at the Temple, 1306, Scrovegni (Arena) Chapel, Padua, Italy

Today, as we celebrate the meeting of Christ and the righteous Simeon and Anna, in the temple, we come to an end of a series of feasts that have taken us through the darkness of the long and cold winter nights: a series of feasts bringing out different aspects of God’s search or outreach to us: the Word becoming flesh in the small dark cavern, in the depths of the earth, the manifestation of God to us, through the passage through the waters.

And now, in obedience to the Mosaic Law, forty days after his birth, Christ, the first-born son, is brought to the temple so that he might complete the law, and the law might be completed by him.

Being brought to the temple, he is met by the righteous elder Simeon and the prophetess Anna: the old now passes, and the new has come, and the place where they meet, where the old meets the new and the new is revealed, is in the Temple, the place to which Jesus is brought as a sacrifice.

We heard last night in the readings from Isaiah that it was in the temple that Isaiah saw the Lord of glory enthroned and prophesied, that this same Lord would be worshipped by none other than the Egyptians—the biblical symbol of the gentiles hostile to Israel and their God. Now these words are fulfilled: Christ is brought into the temple, and he rests in the arms of the elder as on a throne. Israel’s glory has dawned in Christ, who is the light of revelation to the Gentiles. And now that Israel has accomplished its task of bringing the Messiah into the world, Simeon can depart in peace: the promises made in the beginning to Abraham about the calling of the nations are now fulfilled, so that in Abraham’s seed, all nations of the world are now blessed.

The very age of the righteous elder and the prophetess indicate the passing away of the ancient customs, the rituals and prescriptions, for these were only ever, as the apostle puts it, a shadow of the good things to come whereas the reality belongs to Christ, the one who was received in the arms of the elder, the one who was to cause the fall and rising again of many in Israel, the one who thus bestows upon us the resurrection—the new creation. All this, the righteous elder Simeon sees, and more: he foresees the pain that would wound the one who gave birth painlessly to the Son of God, that he will be a sign spoken against—but a sign that therefore reveals the thoughts of our hearts.

Today then, standing in the temple with Simeon, we do indeed come to the completion of the movement of God towards us, so that we can also say, let us depart in peace: the glory of God is revealed, enlightening those who sat in darkness.

Jesus and Zaccheus, Basilica of Sant’Angelo in Formis, Capua (Caserta)

But if the movement of God towards us is completed in this way, our movement now begins. We must begin to set our own sights upon the journey to Jerusalem, something we are reminded about by the second Gospel reading today: that about Zacchaeus—which alerts us to the coming pre-Lenten Sundays. If this movement of God towards us is indeed light coming into the world, enlightening those who sit in darkness, then there are various points of which we should take note.

Firstly, it means that we must recognize that we are indeed the ones who have been sitting in darkness. Only now, in the light of Christ, can we begin to realize how dark indeed has been our supposedly enlightened world and our all-too-human behavior, however decent, civilized, polite, it may seem. And, recognizing that we are the ones sitting in darkness, our response should be as Zacchaeus: not simply waiting around on the off-chance that the Lord will pass by, but, the Gospel says, he eagerly sought the Lord; he demonstrated an intense desire to seek him out, to actively find him.

The second point would be that as we begin to allow his light to shine upon us and in us, we will certainly begin to understand what it means that he is a sign spoken against, revealing the thoughts of our hearts; for as we begin to try to live by this sign, we will assuredly find all our resistances coming to the surface, all the reasons, the thoughts of our hearts which usually remain unconscious, all the reasons why we should do otherwise, or with less enthusiasm or zeal, or perhaps start tomorrow. In other words, the light that we are given enables us to see ourselves as we truly are, a feat that St Isaac says is greater than raising the dead. This is our own path to Golgotha. And, as with Zacchaeus, this requires recognizing how we stand. The Gospel reading places great emphasis on Zacchaeus’ small stature. He was short. Zacchaeus knew that he had to be lifted up, up from this earth, to see the Lord, and he does this by ascending the tree, an image of taking up the cross. Our problem, on the other hand, is that we do not know this: we think that we are something, something great and grand, someone important, with our own sense of self-worth.

We are indeed important and valuable in God’s eyes: out of love for us, he came to dwell among us, to save, redeem, and recreate us. But it is all too easy for our own sense of well-being and self-worth to get in the way, to prevent us from even realizing that we stand in need of what God has to offer; we spend most of our lives in delusion, not knowing that we are, in fact, small, needy, sinful, before him: it is for the sinners that he has come, to call them to repentance, not those who imagine themselves to be basically alright, needing Christ only for an extra religious element to their lives.

And finally, although we have been given so much more to see than was Simeon (we have repeatedly been present at his birth, his baptism, his passion and his resurrection), we have not yet really begun to see the Lord as did Simeon: to know that he is indeed our rest, our eternal rest, to find in him the peace that keeps us in peace throughout the storms of the sea of life, rather than being blown about from one crisis to the next, from one emotional bruise to another, or from one preoccupying thought to yet another habituated action that we will regret. Rather, what is required of us, to find this peace, is the repentance shown by Zacchaeus: a ready repentance, a change of mind, manifest not only in how we feel about things, but how we act: “half my goods I give to the poor; and will restore fourfold what I have defrauded.”

It is in these ways that we move from sitting in darkness to being enlightened by the light of God—the light that is also the peace of God. So let us pray that we may also learn to meet Jesus in the temple, so that we might also find in him the completion of our heart’s desire, and so ourselves come to know his mercy and peace; for this, as we will sing shortly, is the true sacrifice of praise.

Fr. John Behr (SVOTS ’97) is the Dean of St Vladimir’s Seminary and Professor of Patristics, teaching courses in patristics, dogmatics and scriptural exegesis at the seminary, and also at Fordham University, where he is the Distinguished Lecturer in Patristics.

http://svotssynaxis.wordpress.com/2014/02/03/meeting-of-the-lord-and-zacchaeus/

Shining with His Light: Homily for the Sunday of the Holy Fathers of the Fourth Ecumenical Council in the Orthodox Church

Titus 3:8-15; Matthew 5:14-19

              In just about anything we do in life, it is helpful at times to sit back and ask ourselves what we are trying to achieve.  Unless we have a clear purpose in mind, we are probably not going to get very far in anything.  By taking a hard look at ourselves, we may find that there is a disconnect between our goals and our actions.  If so, some adjustments are in order.

            What Jesus Christ told His followers in today’s gospel lesson certainly challenged them to take a hard look at themselves and change their expectations. He made clear that He was not calling them to join a nationalistic campaign for Israel’s liberation from the Romans, as most Jews then expected the Messiah to do. Instead, they would have to abandon their dreams of using Him to gain power.  They would not conquer with an army, a revolution, or a political party, but were to become the light of the world by becoming holy.  That holiness would not be the result of obedience merely to the externals of the law as interpreted by the Pharisees, but would instead reflect its fulfillment to the depths of their souls.

By teaching in the following verses that the commandment against murder extended to prohibit anger and insult, Christ showed that He called His followers to a purity of heart that would enable them to see God.  He did the same by insisting that the law against adultery also condemned lust.  He called the disciples to embody the fulfillment of the ultimate purpose of the law:  to become perfect as our Father in heaven is perfect.  It is in that context that the Savior taught that we must go beyond “an eye for an eye and a tooth for a tooth” and instead love, forgive, and bless even our enemies.   Whether in first-century Palestine or today, those who live this way will be a light to the world as they provide a vivid example of a holy life that stands in stark contrast to the usual ways of our age.  It will be as impossible to hide the brilliance of their souls as it is to hide a shining lamp in a dark room.

Today we commemorate the Holy Fathers of the Fourth Ecumenical Council, which met at Chalcedon.  This council taught that Jesus Christ is one person with two natures, being fully divine and fully human. It is only by confessing that He is both perfectly God and perfectly man that it is possible to give an account of how He is the Savior Who brings human beings into the eternal life of God.  For if He is not truly one of us, even as He is divine, how can He make human beings “partakers of the divine nature” who shine with holiness like an iron left in the fire?  Christ enables us to become the light of the world by becoming radiant with His light, by being illuminated with His gracious divine energies.  He is able to share His holiness with us because He is both fully God and fully human.  This is not simply a point from ancient Church history, but the bedrock of our faith and our hope. 

It is also the most basic reason that we must all take a hard look at ourselves and adjust how we think and live as Christians.  For if we truly believe that the eternal Son of God has become fully one of us and makes us participants in His eternal life, then His holiness must become characteristic of our lives.  Anything less than that is a distortion of what it means be a person in communion with our Lord. His true humanity enables us to become truly human as the fulfillment of our creation in His image and likeness.  That is why we speak so much of theosis in the Orthodox Church as the process of being united with God in holiness.

If we have made any progress at all in this journey of the healing of our souls, we will immediately be aware of how poorly we have answered this call.  The greater spiritual clarity we acquire, the more open our eyes will be to how far we are from shining brilliantly with the light of holiness.  So if our reaction to this high vision is along the lines of “Lord Jesus Christ, Son of God, have mercy on me a sinner,” we are in the perfect place to embrace more fully our identity as the light of the world.  That is the case because humility is absolutely essential to opening ourselves to the gracious divine energies of our Lord.  Consider again His interpretation of the laws against murder and adultery.  If they referred only to the physical actions of taking life or being unfaithful to a spouse, many could congratulate themselves for not breaking them.  But when they extend to condemn anger, insult, and lust, our illusions of self-righteousness immediately fall away.  The same is true about loving our enemies, for Christ calls us to go beyond limiting our vengeance to turning the other cheek, going the extra mile, and loving as our Father loves the just and unjust. We probably do not have to have much spiritual clarity to see that we are not there yet.

Were Jesus Christ simply another religious or moral teacher, these high requirements would probably lead us to despair and give up.  Rules tell us what to do, but do not give us the strength to obey them.  But because Christ is both divine and human, He provides more than a set of instructions.  For precisely through our awareness of how far short we have fallen from meeting these standards, He heals and strengthens us to serve Him more faithfully. The calling to holiness is not about meeting abstract rules by our own power, but about being united with a Person by grace.  Even as He has made great saints out of so many sinners who kneeled in humility before Him, His transforming mercy extends also to us.  That is a sign of hope for us all.  Who would have thought that Zacchaeus, a notorious tax collector, or Photini, a Samaritan woman of questionable reputation, would become shining lights of the world?   They did not do so because of perfect obedience to the law.  Far from it, they came to see their own brokenness through personal encounters with Jesus Christ.  Their humble acceptance of the distance between themselves and the Lord enabled them to grow closer to Him, to open their lives to a divine healing that they could never have given themselves.  

They show that, as we fall before Christ in humility, He will raise us up to participate personally in His holiness in ways that simply cannot be known except through repentance.  If we truly believe that Jesus Christ is the God-Man Who has come to make us participants in His healing of every dimension of our humanity, then we must follow the example of all the sinners who have become saints by opening themselves to participate in our Lord’s holiness. Instead of worrying about whether we will get our lives in perfect order according to our own standards, we must simply do what we have the sight and strength to do today in serving Him as we know we should.  St. Paul reminded St. Titus to tell the people to avoid foolish arguments, do good deeds, and meet urgent needs.  If we fill our lives with the things we know we should be doing and ignore the temptation to become distracted by nonsense, He will enable us to become light to the world.  Since He Himself is the Light, the more closely united we are to Christ, the more brilliantly our lives will become signs of the fulfillment of His purposes for the entire creation.    

Perhaps one of the reasons many people do not take the faith seriously today is that the lives of so many Christians do not manifest Christ’s healing and blessing of our humanity.  If we are not living icons of His fulfillment of the law and the prophets, then we are very poor witnesses to our Lord.  As Orthodox Christians who have received the fullness of the Church’s teaching about Jesus Christ as God and man, we have no excuse to accept distorted views of what faithfulness to Him means such that we excuse ourselves from the vocation to holiness.  Even as He did with His first disciples, He calls us to adjust our lives to be in line with His gracious purposes for those created in His image and likeness. As we turn away from all distractions, let us keep focused on shining the light of Christ so that others will give thanks to God and be drawn to the new day of His Kingdom. There is no other way to bear true witness to the Savior Who is both fully human and divine, for He came to enable us to shine with His holy light in our darkened world.  

Homily for the Sunday of Forgiveness in the Orthodox Church

 

Romans 13:11-14:4; Matthew 6:14-21

             On the last several Sundays, our gospel readings have challenged us to return home from our self-imposed exile.  Zacchaeus gave more than justice required to the poor and those whom he had exploited from his ill-gotten gains, and was restored as a son of Abraham.  By her persistence and humility, the Canaanite woman received the deliverance of her daughter as a sign that Christ calls all people to return home to Him in faith.  The publican returned to his spiritual home by humbly calling for the Lord’s mercy, even as the Pharisee exiled himself by his pride.  The prodigal son took the long journey home after coming to his senses about the misery of being in exile from the father whom he had abandoned. We recalled last Sunday that the ultimate standard of judgment for entering into our true home of eternal blessedness is whether the Savior’s restoration and fulfillment of the human person in the divine image and likeness has permeated our lives and character.  Today’s gospel reading reminds us to embrace forgiveness, fasting, and almsgiving in ways that direct us back to the Paradise from which Adam and Eve were cast out when they stripped themselves naked of the divine glory and entered into an existence so tragically enslaved to the fear of death that their son Cain murdered his brother Abel.  Within a few generations, their descendant Lamech proclaimed that he would avenge anyone who wronged him seventy-seven fold. (Gen. 4: 24)   We do not have to look very closely at our world, our personal relationships, and our own hearts to see how we have followed in their path of corruption as we stubbornly persist in exiling ourselves from the eternal blessedness which God offers to us all.  

          The season of Lent calls us to take steps, no matter how small and faltering they may be, along the path back to Paradise.  As the Lord offered up Himself on the Cross, He said to the penitent thief, “Truly I tell you, you will be with me today in Paradise.” (Lk. 23:43) Hades and the grave could not contain the Savior Who entered fully into death, for He is not merely human but also God.  The icon of Christ’s resurrection portrays Him lifting up Adam and Eve from their tombs.  The joy of His empty tomb places all our wanderings and sorrows in light of hope for “the resurrection of the dead and the life of the world to come.” 

             Our first parents refused to fulfill their calling to become like God in holiness and instead distorted themselves and the entire creation.  We participate in the Savior’s restoration of the human person in the divine image and likeness when we receive the garment of light in baptism as we rise up with Him into the new life of holiness for which He created us. Christ covers our nakedness and restores us to the dignity of beloved children of the Father who may know the joy of Paradise even now. Upon being baptized and then filled with the Holy Spirit in chrismation, we receive the Eucharist as participants in the Heavenly Banquet.  In every celebration of the Divine Liturgy, we return mystically to our true home. 

  Doing so reveals that our calling is nothing less than to become perfect as our Father in Heaven is perfect. Because He is infinitely holy, we must never think that we have reached that goal.  So much of the corruption of the old Adam remains within us, for we do not live daily as those clothed with a robe of light, but prefer the pain and weaknesses of choosing our own will over God’s.  We typically prefer to live according to our passions in ways that direct us back to exile, not to our true home of the blessedness of the Kingdom of Heaven.

             That is why we must all approach Lent with a deep awareness of how we far we are from sharing fully in the New Adam’s completion of our vocation to become like God in holiness.  The only way to escape our self-imposed exile is to take intentional steps to share more fully in the life of the One Who has opened up Paradise through His glorious resurrection.  As St. Paul taught, we must “put on the armor of light” and “make no provision for the flesh, to gratify its desires.”  That means mindfully investing our energy, time, and attention in ways that strengthen us spiritually as we conform our character more fully to Christ’s. It means refusing to invest our energy, time, and attention in whatever weakens us spiritually and makes us less like Him.  Lent calls us to give ourselves so fully to prayer, fasting, generosity, and other spiritual disciplines that we will have nothing left for “the works of darkness” that fuel our passions and bring only despair.

             A holy Lent is not about going through the motions of religion in order to gain the praise of others or even of ourselves; such vain hypocrisy will never help us gain the spiritual strength necessary to love and forgive our enemies. The same Lord Who said from the Cross, “Father, forgive them for they know not what they do,” tells us that we must forgive others their offenses against us if we want the Father to forgive our sins.  (Lk. 23:34) Refusing to forgive others is a sign that we are not pursuing the journey home from exile.  If His merciful love is not becoming characteristic of us, then we are not orienting our lives toward Paradise.  Forgiveness is certainly a difficult struggle that will open our eyes to how strong our inclinations are to remain estranged from God and neighbor.  If we refuse even to crawl slowly along its path, we will know only the  misery of slavery to our own desires and refuse to enter into the eternal joy of the resurrection.   

             Precisely because it is so hard to forgive as we hope to be forgiven, we need spiritual disciplines like fasting, prayer, and almsgiving to direct us to our true fulfillment in God.  Our first parents’ self-centered refusal to restrain their desire for food enslaved them to death and corruption.  We have tragically reproduced their spiritual and personal brokenness from generation to generation.  Struggling to abstain from satisfying ourselves with rich food during Lent will help us see more clearly how far we are from Paradise due to our addiction to gratifying our self-centered desires.  It should also help us grow in patience and humility in relation to neighbors who have treated us according to their passions.  Humility fuels forgiveness, but pride makes forgiveness impossible by blinding us to the truth about our souls. In Forgiveness Vespers, we ask for and extend forgiveness to one another personally. Since we are members together of the Body of Christ, we weaken one another whenever we refuse to embrace the Lord’s healing.  We do not have to give obvious offense in order to do that, which is why we must all learn to see that pride invariably weakens our ability to share in a communion of love with our neighbors. It is precisely our pride that keeps us in exile from God and one another.   

             Even as we stand on the threshold of beginning the Lenten journey that leads us back to our true home, we must be prepared for our passions to fight back mightily when we wrestle with them.  Pursuing spiritual disciplines brings our weaknesses to the surface, often leading to anger at others as a way of distracting us from reckoning with our own sins.  As St. John Chrysostom asked, “What good is it if we abstain from birds and fishes, but bite and devour our brothers and sisters?”  We must mindfully struggle to keep our mouths shut whenever we are tempted to criticize or condemn one another this Lent.  Whenever we fall prey to our passions, we must ask forgiveness of those we have offended and get back on the path to Paradise with renewed commitment.  No matter how many times we wander from the narrow way, we must return to it.

             Lent calls us to “put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.”  We must do so in order to return to Paradise through His Passion.  When we set out to pray, fast, give, and forgive with integrity, we will learn quickly how much we still share in the corruption of the old Adam.  That should help us see how ridiculous it is not to extend to others the same mercy that we ask for ourselves.  If we refuse to do so, we risk shutting ourselves out of Paradise.  In preparation for the struggles of the coming weeks, let us humble ourselves and forgive one another so that we may acquire the spiritual strength to “cast off the works of darkness and put on the armor of light.”  Let us begin our Lenten journey with the joyful hope that “now is our salvation nearer than when we believed.  The night is far spent, the day is at hand.”  May every step of the journey lead us further away from exile and closer to our true home, the Paradise that our Lord has opened to us through His glorious resurrection on the third day.