Sunday, September 5 (OS August 23), 2021: Tone2; 11th Sunday after Pentecost; Leavetaking of the Dormition Epistle: 1 Corinthians 9:2-12//Philippians 2:5-11 Gospel: Matthew 18:23-35/Luke 10:38-42; 11:27-28
Sunday, August 9 (OS July 26), 2021: Tone 6; 7th Sunday after Pentecost; Hieromartyrs Hermolaus, Hermippus, and Hermocrates at Nicomedia (ca. 305); Ven. Moses the Hungarian, of the Kyivan Caves (the Near Cave) (1043); Martyr Parasceve of Rome (138-161); Ven. Gerontius, founder of the Skete of St. Anne, Mt. Athos (13th c.)
Epistle: Romans 15:1-17
Gospel: Matthew 9:27-35
The Apostle Paul ends his exhortation to “bear with the scruples of the weak” by telling us to “receive one another, just as Christ also received us.” To bear with the weak, to serve our neighbor, and work for his salvation even when he criticizes and condemns us for doing so, all these things glorify God.
And not only does this glorify God; it builds the unity of the Church. By bearing with each other we slowly learn to think and speak “with one mind and one mouth.”
To this though, I need to set aside the besetting sin of the Pharisees. For all their learning and authority in life of the Jewish People, the Pharisees were simply busybodies. It offended them that somewhere, someone, had an experience of grace that they–as the “leaders” of the People–hadn’t first approved and sanctioned.
Look at the Gospel we heard this morning.
Once again, Jesus restores sight to the blind and casts out a demon. And, once again, what is the response of the Pharisees, those self-appointed guardians of Israel’s social order and false peace with Rome? They ignore what their eyes tell them and condemn Jesus. “He casts out demons by the ruler of demons.”
And though He is, once again, rejected by the religious leaders of Israel, Jesus doesn’t turn His back on the People of God. Even as the words of condemnation follow Him, Jesus goes to “all the cities and villages, teaching in their synagogues, preaching the Gospel of the Kingdom, and healing every disease among the people.”
The Pharisees, these self-appointed guardians of an unjust and uncharitable worldly order, find Jesus to be so offensive because He is truly free. And, once again, they make clear that human freedom is as much an affront to the busybody as any self-serving politician or tyrant.
Our freedom is not found in the crass ability to choose between options. As we’ve seen before, whatever practical value it might have, freedom of choice is inherently self-limiting. Money spent for this is no longer available for that; time that is given to complete this or that project or task vanishes in the doing.
When I limit freedom to merely the exercise of discrete choices, life becomes an unending series of tasks; of ever-increasing costs and ever-decreasing benefits. There is never enough time, there is never enough money, there is never enough help. When freedom is for no more for me than the ability to pick between “A” and “B” or between “B” and “A,” communion with God and neighbor slowly evaporates into a life of anxiety and resentment.
And then, one day, I wake up and realize for all the success, for all the people in my life, I am alone and feel like a failure.
It is this life of ever greater loss and increasing isolation that characterizes the life of this world, of the Pharisees, of the busybody. The anger and the jealousy, the divisions, and bitter words, the petty frustrations, anxieties, and fears that characterize the world (in both its secular and religious forms) are the fruit of pursuing a communion that always slips away.
But, to return to St Paul’s admonish this morning, we who are in Christ are called to a different kind of freedom; the freedom of self-sacrifice, of bearing with others in their weakness, of welcoming the stranger, of putting the whole of our life at the service of the salvation of others. When we live in this way, we are not simply imitating Christ, we are not simply channels of grace but ourselves reservoirs of grace from which others can draw as needed for their own salvation.
The Christian’s new freedom doesn’t ignore the practical details of life that so often drive us to distraction. Piety without technique is simply another way of pursuing faith without works and
What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead,James 2:14-17, NKJV
So what must we do? How then are we to live?
Let me suggest this. Take a moment and simply stop.
And when you stop, say the Jesus Prayer, read a short passage from Scripture, or simply speak to God as one friend speaks to another.
The things that distract me, the obligations that seem to pull me this way, and that are usually not only unavoidable but important and necessary. The temptation is that I all too often allow the good things in life to overwhelm me.
This happens because I see them merely as tasks to be completed, responsibilities to be met rather than what they are.
We are, the philosopher Emmanuel Levinas says, made of our responsibilities for “the widow and the orphan, the stranger and the sojourner.” We have these responsibilities, however, because God has invited us to share in His great love for the world.
In all this, however, God is not a harsh taskmaster or judge but an indulgent Father Who takes delight not only in our success but also accepts graciously our well-intentioned failure. God knows that I am weak and that I struggle to love as He calls me to love. And when, as I inescapably do, I fall short of what love demands, He is there to lift me up, to heal me, and free me from the chains that bind me.
And not just me but you as well.
God knows that we only slowly grow in love for Him and for our neighbor. But, like Jesus in the Gospel this morning, He never turns His back on us even when we fail or when, like the Pharisees, we turn our back on Him.
We can love not simply because God loves us but because He will always love us.
† B A R T H O L O M E W
By God’s Mercy Archbishop of Constantinople-New Rome and Ecumenical Patriarch
To the Plenitude of the Church
Grace, Peace and Mercy from the Maker of All Creation Our Lord God and Savior Jesus Christ
(UOC) Esteemed brethren and beloved children in the Lord,
The Feast of the Indiction, the solemn day of prayers for the natural environment, finds once again humanity confronted with intense weather conditions due to mounting climate change, with devastating floods and fires across the globe, as well as with the Coronavirus pandemic and its socioeconomic consequences.
The fact that the restrictive measures in transportation and the limits imposed on industrial production have resulted in a reduction of pollutants and emissions, offered an additional valuable lesson on global interconnection and on the interdependence of all dimensions of life. Moreover, it has been also revealed anew that the Ecumenical Patriarchate’s ecological initiatives, which comprise an extension of the Church’s theology and liturgical tradition, correspond with scientific findings and with experts’ recommendations calling for multifaceted mobilization in order to protect the integrity of the natural environment.
We thus pray for the swift overcoming of the consequences of the health crisis and for the illumination from above of governments throughout the world, so that they do not return to or persist upon economism, to those principles of organization of the economic life, of production and consumption, of exhaustive exploitation of natural resources, principles that prevailed prior to the pandemic. Further, it is our genuine desire that the dissemination of pseudoscientific opinions concerning the purported dangers of the Covid-19 vaccines, the slander aimed toward specialists of the medical field, and the unfounded degradation of the seriousness of the disease, be terminated. Unfortunately, similar opinions are propagated in regard to climate change as well, its cause and its disastrous effects. The reality is entirely different, and must be faced with responsibility, collaboration, joint actions, and common vision.
Inactivity is inconceivable when in full knowledge of the shared great contemporary challenges of humanity. Indifference toward our suffering brethren and toward the destruction of the “very good” creation, is an offence against God and a violation of His commandments. Wherein exist respect toward creation and tangible love toward man, the “beloved of God,” therein God is present.
After the Holy and Great Council (Crete, 2016), the Ecumenical Patriarchate, in accordance to its spirit and decisions, appointed an official commission, comprised of theologians, to draft a document on the social implications of our faith and on the social mission and witness of the Orthodox Church in the contemporary world. This text, which was approved for publication by the Holy and Sacred Synod and is entitled For the Life of the World: Toward a Social Ethos of the Orthodox Church, states the following: “The Church encourages the faithful to be grateful for—and to accept—the findings of the sciences, even those that might occasionally oblige them to revise their understandings of the history and frame of cosmic reality. The desire for scientific knowledge flows from the same wellspring as faith’s longing to enter ever more deeply into the mystery of God” (§ 71).
The Holy Great Church of Christ emphatically highlights the indivisibility of the natural environment’s protection and the philanthropic care for one’s neighbor. Both an eco-friendly stance and the recognition of the sacredness of the human person are a “liturgy after the Liturgy,” vital dimensions of the Eucharistic actualization of the Church. The life of the Church is a manifest respect for creation, as well as the place and the way of experiencing the culture of personhood and of solidarity.
Most honorable brothers and cherished children,
Throughout this difficult period, it is an essential pastoral duty of the Church to undertake initiatives for the containment of the pandemic. And it is also a categorical ethical mandate to support global access to the immunization against the coronavirus, especially in poorer nations, in accordance with the words of our Lord, “Inasmuch as you have done it unto one of the least of these my brethren, you have done it unto me” (Matt. 25:40). We ought to love one another “as Christ has loved us” (Eph. 5:2) and to show ourselves as “priests” of creation, safeguarding and cultivating it with care and affection, and, offering in thanksgiving this exceedingly precious gift of God’s Grace unto the Creator of all.
In closing, we wholeheartedly wish unto all a blessed, healthful and fruitful new ecclesiastical year, and we call upon you, through the intercessions of the Theotokos Pammakaristos, the grace and mercy of our Lord and Savior Jesus Christ, to Whom be the glory and the dominion unto the everlasting ages. Amen!
September 1, 2021
†Bartholomew of Constantinople
Fervent supplicant of all before God
Divine Liturgy for the 10th Sunday after Pentecost; Afterfeast of the Dormition; Translation of the Image “Not-made-by-hands” of our Lord Jesus Christ
Epistle: 1 Corinthians 4:9-16//Colossians 1:12-18
Gospel: Matthew 17:14-23//Luke 9:51-56, 10:22-24