Yes, We’re Open!

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Dear Madison & UW students, faculty and staff:

Ss Cyril & Methodius (1020 Regent St Madison, WI) will continue to hold divine services as

scheduled during the closure of the University of Wisconsin. We will at all our services offer prayers for “those who are sick or have died” and that God grant peace to those who “worry and grieve” and that He “defend them and us from illness and despair.” Our schedule is below. All our welcome

Fr Gregory Jensen
Chaplain, OCF
Pastor, Ss Cyril & Methodius Orthodox Church

Lenten Services:
6:30 PM Wednesday: Liturgy of the Presanctified Gifts(Vespers & Holy Communion)
8:00 AM Friday: Liturgy of the Presanctified Gifts(Vespers & Holy Communion)
9:00 AM Saturday: Divine Liturgy
5:00 PM Saturday: Vespers & Confessions
9:30 AM Sunday: Divine Liturgy

Forgiveness Sunday

Sunday March 1 (O.S., February 17), 2020: Cheese-fare Sunday; Sunday of Forgiveness; Commemoration of Adam’s expulsion from Paradise; Great Martyr Theodore of Tyro (306); Ven. Theodore the silent of the Far Kyivan Caves (XIII); St. Mariamne, sister of the Apostle Philip (I); St. Nicholas Planas, priest in Athens (1932).

Epistle: Romans 13:11-14; 14:1-4
Gospel: Matthew 6:14-21

St Paul reminds us this morning that “salvation is nearer to us now than when we first believed.” It is tempting to think that it is nearer because, well, we are older. Understood in this way, his observation that “the night is far gone, the day is at hand” might evoke in us a certain anxiety. Hurry, we might say, time is running out.

While understandable, salvation is nearer not because we are older but because God is ever drawing closer to us. It isn’t that we are moving toward God but that God is always moving toward us. In each moment, God draws nearer, revealing a bit more of Himself to us and of His great love for us.

Our repentance and our asceticism have no other goal than–to borrow from St Dionysius the Areopagite–to make our hearts more expansive, to make of ourselves ever larger vessels but always filled to overflowing with divine love.

The problem of sin is that it makes my life small. It narrows my vision, constricts my life, making me less able to receive God’s love for me and so making me less than who God has called me to be. Sin, if I make speak this way, makes me boring and stupid.

This is why the Apostle tells us to welcome those “weak in faith” but not to argue with them. This isn’t because we aren’t to preach the Gospel but we do so through hospitality not polemics. We must first demonstrate by our lives what it means to love God and to be loved by Him. Only then can we correct errors and explain the faith to those who have themselves accepted this love.

Jesus tells us in the Gospel that we do this primarily through our willingness to forgive others “their trespasses” against us. When we do this, we imitate God the Father Who is always eager to forgive us.

After saying this though, the next thing Jesus says might seem like a tangent.

When I fast, I shouldn’t draw attention to myself. My fasting, like whatever good I do in this life, must be done “in secret.” But while fasting in secret is easy enough, how can I forgive in secret? The next verses, I think, explain what Jesus means.

What we are called to do, we are called to do freely, out of love for God and neighbor.

Too often I find myself instead tempted to engage in good deeds in the hope of winning the favor of God or my neighbor. My charity, my asceticism, even my prayer, can too easily become transactional–I do in order to get.

And so Jesus reminds us, “where your treasure is, there will your heart be also.” If I fix my heart on earning your good opinion of me or on winning God’s favor, it’s not God or you I care about but my own ego. When I try to earn love–when I make being loved an item on my to do list–I reveal that I have radically, possibly fatally, misunderstood love.

Love is a gift that God gives to us and we to each other. While it can be received or lost, it can never be earned. Love that is not freely offered and freely received is simply not love.

When we look into our own hearts, when I look into my own heart, I realize how little I understand love. And so the Church asks us at the beginning of our preparation to receive our Risen Lord on Pascha to ask for forgiveness and to offer forgiveness to each other.

We do this not because we have done bad things or hurt each other–though in a fallen world this is unavoidable even if not frequently unintentional–but for the simple reason that we misunderstand love.

But we are made for love!

When we misunderstand love, we misunderstand ourselves, our neighbor and God.

When we misunderstand love, we fail to be who God has created us to be.

When we misunderstand love, we fail each other and become instead impediments to salvation.

When we misunderstand love, we fail to witness to the Gospel and instead forge chains out of its life-giving words

When we misunderstand love, we fail to know God and worship instead an idol of our own creation.

My brothers and sisters in Christ! For all this, and more, forgive me a sinner!

In Christ,

+Fr Gregory

Hidden in Christ

Sunday, February 23 (OS February 10), 2020: Meat-fare Sunday, Commemoration of the Awesome Judgement; Hieromartyr Charalampos, Bishop of Magnesia and Martyrs Porphyrius and Baptus, (202); St. Anna, wife of Yaroslav I (1050); Ven. Prochorus of the Near Kyivan Caves (1107); Martyrs Ennatha, Valentina and Paula of Palestine (308); St. Scholastica, sister of St. Benedict (543).

Epistle: 1 Corinthians 8:8-9:2
Gospel: Matthew 25:31-46

Glory to Jesus Christ!

This past week the daily Epistle and Gospel readings have focused on two themes.

The epistles have emphasized the primacy of charity–of love–in the Christian life. As for the Gospel readings, these have recounted the events of Holy Week. Taken together, the epistles remind us of Jesus Christ’s great love for each of us. They remind us as well that it is the same sacrificial love to which we are called.

Let me make this stronger.

Love that is not sacrificial is not really love. However if we stop here we risk misunderstanding the life to which we are called. To know what it means to love sacrificially we need to turn to today’s readings.

St Paul reminds those troublesome Corinthians, that while fasting and the ascetical life are important, they are not the point of the Christian. The goal, as we’ve heard all week in the readings, is to love others. And, by love, Paul means to do that which is best for our neighbor.

Often in my own spiritual life I get undone because I assume–wrongly as Jesus tells me in the parable–that to love others means I must do great things. After all, if my love for you must be sacrificial, don’t I need to do something big? This isn’t what Jesus asks of us today.

Rather our Lord asks us to do small acts of kindness that St John Chrysostom says are within the reach of all of us. Indeed, one needn’t even be Christian to know that you ought to feed the hungry, give drink to the thirst, clothe the naked or visit those who are sick or imprisoned. All of these are the actions of any morally decent human being.

So where is sacrifice? It is this: rather than doing great things to win the praise of others, or even to bolster our own sense of self-worth, we are called to live a life “hidden in Christ” as St Paul tells the Colossians (3:3). The humility of our love should be such that it is easily overlooked not only by the world but, as the response of both the sheep and goats suggest, by us as well.

Put slightly differently, we are called to engage in quiet acts of simple charity for no other reason than because it is the right thing to do. This means that need to be indifferent, detached, from not only your opinion of my actions but of my own as well.

And doing the morally good thing because it is good changes me. Too frequently get things backwards. I don’t do good things because I am a good person. I become a good person by doing good. It is the habit of small acts of charity that purifies my heart. If I wait for my heart to be pure, my intentions to be right, then I’ll never act.

The sheep in the parable simply loved others without any thought of reward. The goats, however, did good but did so to earn a reward; their good deeds, their charity, was transaction. They did something to get something.

Sheep love others, goats love only themselves.

While the good we do is easily overlooked, we shouldn’t underestimate its effects in the aggregate. It was through small, easily overlooked acts of charity, that the early Church overcame the Roman Empire. The Church conquered the Empire not by force of arms by making it the Church.

Everything the Church has accomplished, it has accomplished by the habit of daily acts of personal charity. The Roman Empire, the Ottoman Empire, the Soviet Union, all of these persecuted Christ and the Gospel. And all of these fell not through military might but by Christians who lived faithful lives hidden in Christ. It is the Cross, not the sword, which overcomes the world.

The Church has triumphed in this life when Christians have embraced a life hidden in Christ. We will triumph as a parish, to say nothing of finding our own, personal salvation, by likewise living a life hidden in Christ.

My brothers and sisters in Christ! To do this we need only take our eyes off ourselves and fix them on Jesus Christ. Look to Jesus and allow Him to direct you in the ways you should go.

In Christ,

+Fr Gregory

God Searches for You!

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!

In Christ,

+Fr Gregory

Atheist In All But Name

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 theophany06the 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.

In Christ,

+Fr Gregory