We meet on Sunday morning at 1020 Regent St (lower level), Madison, WI 53715.
Hours: 9:15 am
Liturgy: 9:30 am
We meet on Sunday morning at 1020 Regent St (lower level), Madison, WI 53715.
Hours: 9:15 am
Liturgy: 9:30 am
Sunday February 16 (O.S., 3), 2020: Sunday of the Prodigal Son. Afterfeast of the Meeting of the Lord. Holy and Righteous Symeon the God-receiver and Anna the Prophetess. Prophet Azarias (X B.C.). Martyrs Papius, Diodorus, Claudianus (250). Martyrs Adrian and Eubulus (308-309). Martyr Blaise of Caesaria (III).
Epistle: 1 Corinthians 6:12-20
Gospel: Luke 15:11-32
Glory to Jesus Christ!
One of the things that never ceases to surprise me is not simply the number of people who don’t know that they are loved by God but those who will argue that God can’t possibly love them.
For some, God’s love is something to be earned. Seeing themselves as failures, they think God’s love is reserved for successful people. God loves, their thinking goes, the sleek and the strong, the competent and well liked. Being none of these (at least in their own minds), they conclude that God doesn’t, and can’t, love them.
Others see themselves as unlovable because of their moral failures or even minor shortcomings. It is their sin that closes the door to God’s love for them. And that door, now closed, can never be reopened.
To those who have never experienced God’s love for them, life is lonely and plagued with anxiety and the fear that, eventually, others will come to see them as they see themselves. As fundamentally unloved and, what is worse, unlovable.
In response to this we have the Parable of the Prodigal Son.
The context of the parable is important. Immediately before He tells the story of this rather sad and broken family, the Pharisees and scribes had been criticizing Jesus for “receiv[ing] sinners and eat[ing] with them.” It is in response to these complaints that Jesus tells the story of the Prodigal Son (see, Luke 15:2, 3).
Rabbi Abraham Herschel in God in Search of Man says that we perish not “for want of information; but only for want of appreciation. The beginning of our happiness lies in the understanding that life without wonder is not worth living. What we lack is not a will to believe but a will to wonder.”
The source of wonder is this. God loves us, each and ever single one of us.
And, following from this, it isn’t me who goes looking for God but God Who in Jesus Christ comes looking for me. And not just me. God comes looking for you and everyone.
This is what the son discovers “when he came to himself” and returned to his father.
When he does, the son is surprised to find that his father is there waiting for him. The father has left his house and gone in search of his son. The father went in search of his son, before the son goes in search of his father.
And not only does father just go in search of his son. He goes eager to find him and ready to restore him. The father wants nothing more than to return the son to his place in the household.
In this the father reflects what God has done for each of us in Jesus Christ.
In Christ and through the sacraments, God goes out to meet us. Unlike the father in the parable, however, God doesn’t simply restore us to our former place. Instead He calls us, He calls each of us, His children in this life and promises us a greater intimacy and dignity in the life to come.
Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure (1 John 3:2-3).
Let me pause here for a moment and return to the first verses of the parable.
At least in the beginning, the family that Jesus holds up as a type of the Kingdom of God is anything but admirable.
The youngest son is so greedy, he wishes his father dead. Failing that, he lays claim on his inheritance as if his father were already dead.
And what can we say about the father? At best, he is overly indulgent. It would, however, be more accurate to call him weak. He knows his son and so knows that in giving in to the boy’s demands he is colluding with his riotous living.
Then there is the eldest son. What can we say about him except he is so committed to duty, so willing to be obedient, that he has no charity for his younger brother or ability to share in his father’s joy.
What changes the family is this: the father’s willingness to go in search of his son.
As with parable, so to with us and with the Church. What transforms us is not primarily our repentance but God the Father going in search of us. We are changed because, wonder of wonders, God desires to draw us to Himself even while we, even while I, flee from Him.
No matter how I seek to justify it, no matter how resigned I am to it, when I deny that God loves me, I’m fleeing from God. Like Adam after the Fall, I hide from God.
But try as I might, I can’t hide from God! And neither can you!
God always comes for you!
God is always eager to love you!
God is always drawing you closer to Himself!
It is this–God searching for us–that transforms us personally and as a community.
It is this–God searching for us–that makes it possible for us to be who He has created us to be rather than who the world, our own sin or neurosis, tells us we are.
My brothers and sisters in Christ! Today God comes in search of you! Go and meet the God Who out of His great love, comes to find you!
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.
Sunday, January 19 (OS January 6), 2020: The Holy Theophany. The Baptism of our Lord, God and Saviour Jesus Christ.
Epistle: Titus 2:11-14; 3:4-7
Gospel: Matthew 3:13-17
Glory to Jesus Christ!
Something interesting happens in the conversation between John and his younger cousin. John is hesitant to baptize Jesus. “I need to be baptized by You, and are You coming to me?” Can you not hear an older cousin or sibling say just these words to his junior?
But rather than arguing with him, Jesus responds gently. “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.”
By His answer to John, Jesus transforms a moment of doubt into an occasion of faith. And not only this. John’s willingness, weak as it is, to do what Jesus asks becomes a revelation of the mystery of the Holy Trinity. As we hear in the troparion for today, “When You were baptized in the Jordan, O Lord, worship of the Trinity was revealed.”
Through the gentle touch of grace, doubt becomes faith and an experience of the overwhelming and all-encompassing love of God.
Living as we do in an age when we confuse faith in God with what we believe about God, it is easy to also confuse doubt with a lack of intellectual understanding or certitude. And yet, doubt is different.
In the Reform Orthodox Jewish prayer book, there is a lovely prayer. “I thank You O Lord for doubt, for by doubt You reveal to me the limits of my faith.” To doubt is not only an experience of the limits of my faith but, as we see in the Gospel, an invitation to grow in faith.
I think it is more helpful to think doubt not as the lack of certitude (intellectual or emotional) but as a distraction. I doubt not because I don’t understand God or because I don’t love God but because at the moment I take my eyes off of God.
The fact is, God is always more than my understanding of Him. And however much I love Him, because He is Infinite there is always more of Him to love if I can speak that way. Doubt is symptomatic of my shifting my attention from God but on the things of this world.
For St John the Baptist, the cause of his distraction was his fixation on his own limited understanding of righteousness and his own role in the coming of the Messiah. St Paul warns St Titus of doing something similar telling him that “ the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy.”
Paul goes on to say that we are saved through Holy Baptism–that is, “through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior”–and for this reason, have become “heirs according to the hope of eternal life.”
What we have received, we have received from above, from the Hand of God. And what we are to become, is beyond our ability to conceive because it too comes to us from above.
Given this, it isn’t surprising that at times I lose my way because I have lost my focus on Jesus Christ and the Kingdom. As I struggle to be faithful, to live in hope, and to accept in thanksgiving the gift that I and you and all of us who are in Christ have been given, it is little wonder that now and then we fall short and are distracted.
We are distracted precisely because the gift is more than we can imagine. The gift is beyond what we can receive. And so, inevitably, I run up against the limits of my faith, hope and love of the God Who, as St Gregory Palamas says, “is not only beyond our knowing but our unknowing as well.”
Whether in ourselves or others, we should judge doubt gently.
The reason why is that one of the great tricks of the Enemy is to confuse us. He whispers in our ear that questions and struggles are signs of our sinfulness. They might be. And at times, to speak only for myself, they are.
But even when they are, God uses our doubts as occasions for repentance, for growth in holiness and for a deepening of our love for Him and an awareness of His love for us.
My brothers and sisters in Christ! When we doubt, when we encounter the doubts of others, let us at that moment fix our eyes every more firmly on Jesus Christ.
Let us, by all means, confess with John that we do not understand. And if we do, we will hear that same gentle word of encouragement that John hears today from Jesus. “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.”
It is in saying this, that God in Jesus Christ by the power of the Holy Spirit transforms our doubt into a deeper faith by revealing not things about Himself but revealing more fully Himself.
Sunday January 12 (OS: December 30) 2020: Sunday Nativity Afterfeast (30th Sunday) Holy Righteous Ones: Joseph the Betrothed, David the King, James the Brother of the Lord. Sunday after Nativity
Epistle: Galatians 1.11-19
Gospel: Matthew 2.13-23
Christ is born!
As both today’s readings make clear, the Church has been subject to persecution from the beginning. While there have been times of relative peace, there has never been a time–even in a formally “Christian” culture or nation–where the Church, the City of God, was free from the hostile intentions of the World, of the City of Man.
This makes a certain rough sense.
As Herod and his son Archelaus knew, the Church is a fatal threat to “the rulers of the Gentiles,” to those who desire nothing more than “lord it over” others. The powerful of this World are all too eager to “exercise authority over” those who they should instead serve (Matthew 20:25, NKJV). It was precisely this contrast between the two cities that led to the growth of the Church.
Christians, for example, preached a new and unique doctrine of chastity. Powerful men in the ancient world were free to take sexual pleasure where, how, and from whom they wished among those of lesser status. Adultery was a crime for women but acceptable for men. Masters could abuse their male as well as female slaves and teachers their students.
In contrast, the Christian doctrine of chastity not only highlighted the dignity of women, slaves, and children, it offered them a life free from acts of intimate abuse. Those men who embraced the Gospel understood that following Christ required that they refrain from the casual violation of others that their peers readily and habitually practiced.
By the integrity of his life, the Christian man was an unbearable reproach to the selfishness of those around him. He and he alone refused to degrade others as he himself had once been degraded. With the Christian, the cycle ended.
In addition to this, the Church offered Roman society another, equally radical, different standard for the exercise of political authority. While it is sometimes said that the first Christians were pacifists or practiced non-violence, this is inaccurate. At best it is an anachronism. While Christians were willing to suffer violence, they were not pacifists.
Beginning with Cornelius the Roman centurion who, along with his family, is baptized St Peter baptize there is a long history of Christians who served with distinction in the Roman military (see Acts 10). What was unique about these Christian warriors was their refusal–often at the cost of their own lives–to harm the innocent.
Yes, they served the Empire but not at the expense of the Gospel. In this, as with the Christian doctrine of chastity, they stood in stark contrast to their comrades-in-arms. Christian soldiers were eager to defend the innocent but refused to lift their sword against them.
And there are more examples.
Christians adopted unwanted infants left to die in the wilderness. They did this even when food was scarce and each new mouth increased the likelihood of hunger or even death for themselves or their children.
And when the plague struck, the wealthy together with all those who could afford to do so, fled the city for the relative safety of the countryside. Christians however not only stayed but cared for the sick. Willingly Christians risked their own lives to ease the suffering of those who in normal circumstances despised them.
In all of these ways and others too numerous to mention, Christians were a threat to the willingness of the powerful to abuse and neglect others when circumstances allowed or fancy desired.
Today and especially in America, Christians imagine ourselves persecuted. While there are times when we are met with prejudice, it is frequently the case that we have brought this on ourselves. Rarely, are we the object of derision because of our fidelity to the Gospel or the witness of the early Church.
More often than not, we find ourselves complaining not because of persecution or prejudice but because we want to be exempt from the natural consequences of the political process of give and take, of public disagreement and debate, and the many trade offs that come with making policy and enforcing law.
Whether we are on the left or the right, American Christians often seem eager to off-load our obligations to the government. This is why we are so quick to criticize as immoral those who disagree with us politically. We are asking the State to do for us, what we should instead be doing for Christ. This being so, how can a believer help but think a person sinful for disagreeing?
While the State has a role to play, it belongs to those of us who are in Christ to lead by example in areas such as philanthropy and morality. But when we look around, outside of a handful of seminaries, there are precious few Orthodox schools and no Orthodox hospitals–to take only two examples. We have, I’m afraid, failed to lead.
I said a moment ago that many Christians in America–and including Orthodox Christians–complain that we are persecuted. Looking at the history of the early Church it’s hard for me to agree with this. As I said, it seems more a matter that we are simply experiencing the natural costs and consequences of participating in American political life.
My brothers and sisters in Christ, Christians in America are not persecuted; if only we were. If only we were accounted worthy to suffer because we lived as the first Christians did.
Sunday, January 5 (OS December 22) 2020: 29th Sunday after Pentecost. Sunday before the Nativity of Christ, of the Holy Fathers; Forefeast of the Nativity of Christ; Holy Ten Martyrs of Crete (III): Theodulus, Saturninus, Euporus, Gelasius, Eunician, Zoticus, Pompeius, Agathopus, Basilides, and Evaristus (250); St. Niphon, bp. of Cyprus (IV); St. Paul, Bishop of Neo-Caesaria (IV); St. Nahum of Ochrid, enlightener of the Bulgarians (910); Nativity fast, wine and oil allowed
Ss Cyril & Methodius Orthodox Church, Madison, WI
Epistle: Hebrews 11:9-10, 17-23, 32-40
Gospel: Matthew 1:1-25
Glory to Jesus Christ!
Sometimes we think of Christmas as the end of the story. This is, in a certain sense, reasonable. The last almost 40 days have after all been a preparation to celebrate the Birth of Jesus Christ.
In another sense though, Christmas is only the beginning. It is the opening movement in a series of events that will see the Child grow into a Man, preach the Gospel, “heal the brokenhearted, … proclaim liberty to the captives, … recovery of sight to the blind, … set at liberty those who are oppressed” and “proclaim the acceptable year of the Lord” (Luke 4 18, 19, NKJV).
And as the fathers are keenly aware and quick to point out, Christmas Day announces the eventual death of Christ on the Cross, His three days in the tomb, and His resurrection from the dead.
In a similar way, the events of Christmas Day lead to all the good things that today we take, if not for granted, then as natural. Think of all the great accomplishments of Western culture; not only art, philosophy, and literature, but science, politics and economic development. It’s hard to escape the conclusion that in spite of all our failures and enduring sinfulness, these are all the fruit of Christmas.
One can see this not simply in the great Christian cathedrals or lives and writings of the fathers and the saints. We can see this not only in art or liturgy but around us today here in Madison.
A great university, a vibrant (if frequently contentious) tradition of political involvement and philanthropic concern. All of these are at the fruit of the Christmas, the result of generations of men and women who united themselves to Christ in baptism, nourished themselves in Holy Communion and followed Him as His disciples and evangelists.
There is nothing good around us today, that doesn’t owe its existence in large part to the Gospel.
To be sure, this debt is often overlooked or when it isn’t actively denied. But for all that, the roots of not just Western culture or America but Madison are firmly planted in the Gospel.
As I mentioned a week or so ago, we live in politically and culturally contentious times. Whether this is more or less than at other times is an interesting question but rather beside the point. Whatever times we live are always marked by conflict, by the knee jerk willingness of partisans on each side to think the other side is if not actively evil, then benighted or simply foolish.
In this, our time is no different than the time into which Jesus was born. That time, like our time, was disfigured by violence and contempt for others.
It is into that world, which is our world still today, that Jesus comes and preaches repentance, the forgiveness of sins and the reconciliation of humanity with God and so with itself.
And like those times, our own times can seem overwhelming. Like the disciples in the early hours of Pascha, we are tempted to hide if not from “fear of the Jews” (see John 20:19) then, well, pick the person or group you fear most and so love least.
But now, as then, Jesus comes to stand in our midst, granting us His peace, breathing upon us the Holy Spirit and sending us out to proclaim the Gospel (John 20:21-23). Because you see, whether it is Christmas or Pascha, the Annunciation or Pentecost, the Gift, and the Call, are the same.
We are given not a word about Christ or even a share in His life. We are given at Christmas and every day, Christ Himself. And having received Him, He tells us what He told the disciples. “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).
Look around you.
Everything you see is the fruit of not just of Christmas but of that “little flock.” All around us we see the fruit of those in the Old Testament who lived in hope for His coming,p and those in the New Testament and throughout the history of the Church down to this day and in this place who in faith followed Christ.
My brothers and sisters in Christ! We are that little flock not because we are few but because the Church always seems small in the face of human sinfulness. To us today, Jesus says as He did to Israel, never despair, never give up hope.
And He says to us today, as He did His disciples, do not be afraid, rather be “of good cheer, I have overcome the world” (John 16:33).