The Boldness of Humility

Sunday, May 19 (OS May 6), 2019: 4th Sunday of Pascha, Sunday of the Paralytic; Righteous Job the Long-suffering (c. 2000-1500 B.C.); Martyrs Barbarus the Soldier, Bacchus, Callimachus, and Dionysius in Morea (362); Martyr Barbarus the former robber in Epirus (IX). Righteous Tabitha of Joppa (I). (moveable feast on the 4th Sunday after Pascha).

Ss Cyril & Methodius Orthodox Church
Madison, WI

Epistle: Acts 9:32-43
Gospel: John 5:1-15

Christ is Risen!

Following the biblical witness, the fathers of the Church saw bodily infirmity–blindness, deafness, or in the case of today’s readings paralysis–as symbolic of humanity’s fallen condition. The Venerable Bede writes that “anyone who embraces the unstable joys of the present is as through flattened upon his bed, devoid of energy” trapped as they are by the “sluggishness” of “worldly pleasures” (Commentary of Acts of the Apostles, 9.33).

It’s important to say that neither Bede nor any of the fathers were denying the goodness of Creation or the delights that are to be found in this life. Marriage, to take only one example, is a sacrament of the Church and according to St Paul a revelation of the love Christ has for the Church (see Ephesian 5:32).

No, the problem is not the goodness of Creation but the human hearts indifference to God. As in any relationship, indifference today becomes hostility tomorrow.

It is this hostility born of indifference that leads some among the Jews to condemn the paralytic for violating the law by carrying his pallet on the Sabbath. They do this, St Augustine says, because to condemn the healing would have been to invite the rebuke they heard from Jesus at another time. “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” (Luke 14:5, NJKV)

Instead of criticizing Jesus–and so have their hypocrisy exposed–“they addressed the man, … as if to say: Even if the healing could not be delayed why command the work?” Even so, the question exposes their hypocrisy. Augustine says that to ask this is to invite a response that testifies to the divinity of Christ: “Why should I not receive a command if I also received a cure from Him?” (Tractates on the Gospel of John 17:10)

For the person, indifferent and even hostile to the presence of God brings with it a heavy cost. Unaware of God’s presence in their lives means as well that they live unaware of His great love for them and for the dignity to which they are called in Jesus Christ.

The full implications of what has happened will take the rest of the paralytic’s life to understand. But while his understand is immature, his experience of God’s love for him makes him bold!

When confronted the man doesn’t conceal the miracle. He doesn’t hesitate to proclaim that he had been cured “of his illness.” And when falsely condemned he did not ask “for pardon. Instead, he boldly confessed the cure. This is how he acted” and this is how we are called to act as well (St John Chrysostom, Homilies on the Gospel of John, 37.2).

Both sin and love make us bold. But where the boldness of sin is fool hearted and rash, love’s boldness is courageous.

Look at St Peter.

At this point in Acts, he has already been arrested twice and beaten once. Stephen has been martyred, Saul is arresting and handing Christians over to the authorities, and “a great persecution arose against the church in Jerusalem, and they were all scattered throughout the region of Judea and Samaria, except the apostles” (Acts 8:1).

And yet, Chrysostom says, Peter walks about “like a general … inspecting the ranks.” Because of his great love for Jesus, Peter always

…goes about first. When an apostle had to be chosen, he was first; when the Jews had to be told that these were not drunk, he was first; when the lame man had to be healed, he was first; when the crowd had to be addressed, he was before the rest; when the rulers had to be addressed, he was the man; when Ananias had to be addressed, when healings were worked by the shadow, still it was he.

When “the situation is calm” the disciples “act in common.” But when “there was danger” Peter acts alone. In all of this he “did not seek a greater honor. When there was need to work miracles, he leaps forward, and here again he is the man to labor and toil” (Homilies on Acts of the Apostle, 21).

And when it is time for the Gospel to be preached to the Gentiles, Peter once again takes the lead in following the path Paul has blazed.

In the Christian economy, evangelical boldness the fruit of humility. Peter like Jesus, “Who conquered persecutors [here] below and reigns over angels [in heaven] above spoke … in a humble voice,” (St Ephrem the Syrian, Homily on Our Lord, 26.1) because the word he speaks is not his but God’s word to him for the life of the world (see, John 7:16, 12:49, 14:10).

To remain silent about the Gospel is not humility. We have all of us been given a word to speak; we are all of us in baptism called to be witnesses of the Resurrection and evangelists of the Gospel.

But a problem remains. If remaining silent when we are called to speak is not humility, how then are we to speak? In this as in all things, Jesus shows us the way.

Before He heal the paralytics Jesus asks the man “Do you want to be healed?” Jesus invites the man to cooperate with grace.

Jesus question reflects the humility of the Father Who never imposes Himself on us but woos us. In doing this He also makes clear “the cruelty of those … who were well” but who never lifted “their hand to help” the man but instead treated him “like an enemy” when he asked for help (Amphilochius of Iconium, Oration, 9).

My brothers and sisters in Christ! Every day, we meet those who ask for our help in coming to know Jesus Christ; every day we meet those who even if they do so poorly ask us about the love of God poured out in Jesus Christ.

Humility, to say nothing of love, demands we speak.

In Christ,

+Fr Gregory

Faith & Reason, Charity & Prudence

Sunday, April 7 (OS March 25), 2019: 4th Sunday of Lent; Sunday of St John of the Ladder of Divine Ascent; the Feast of the Holy Annunciation of the Theotokos; Martyr Victoria

Ss Cyril & Methodius Orthodox Church
Madison, WI

Epistle: Hebrews 2:11-18/6:1-20
Gospel: Luke 1:24-34/Mark 9:17-31

Glory to Jesus Christ!

The hymnography for the Feast of the Annunciation includes a conversation between the Mother of God and the Archangel Gabriel.

In response to Gabriel’s announcement that she is to give birth to the Son of God, the Virgin Mary asks the angel as to how this is even possible: “How can this be, since I do not know a man?”

Though she doesn’t understand how God’s will for her is to be accomplished, in humility she accepts the divine will calling herself “the handmaiden of the Lord.”

The humility of her response, however, is not passive. Nor does it reflect a simplification of the complexity of God’s will for her life. Though she responds in a common-sense manner to the angel’s message—“How can this be, since I do not know a man?—the hymnography makes it clear that she is not naïve.

Immediately after raising the biological question, the hymnography tells us Mary turns to philosophy: “How shall I become the Mother of my Maker?’” How, in other words, will the creature conceive and contain in her womb the Creator?

Mary’s questions however are not merely speculative. She is motivated by a concern for the whole human family. She is aware that the last time an angel appeared to a virgin–the Serpent to Eve in the Garden–things ended badly for us.

As we reflect on the Virgin’s hesitancy we come to see that it reflects not a lack of faith on her part. Rather, she is moved by an abundance of charity. No matter how great the honor offered her, she doesn’t want to act impulsively; the reward is great but is great as well.

We can apply to Mary the Solomon’s description of the wise man:

The simple believes every word, but the prudent considers well his steps. A wise man fears and departs from evil, but a fool rages and is self-confident (Proverbs 14:15-16, NKJV).

Mary is no fool! She is wise and carefully thinks through the implications of her actions.

She reflects on the Angel’s greeting not only in light of Scripture but also science and philosophy. The Handmaiden of the Lord is obedient and charitable but also respectful of reason and what reason knows.

So what does all this mean for us?

In the Mother of God we see the harmony–the synergy–of faith and reason, of charity and prudence.

Faith without reason is mere fantasy even as reason without faith is idle speculation.

Likewise, charity needs prudence since without the ability to give practical expression to our concern for others we are left with mere sentimentality. As for prudence, without love it is cowardice.

When I violate the partnership between faith and reason or charity and prudence and I set the stage for violence. Violence not only in society but in the Church, the family and in our personal lives.

Sentimentality gives rise to violence because it demands recognition. For the one gripped by the passion of sentimentality, it isn’t enough that he feels happy or sad; others must join him in his feelings. And, if they don’t or won’t, they must be made to comply.

All this is so because once we break the inherent connection between faith and reason, between charity and prudence, we set ourselves adrift. We strip ourselves of everything except our current emotion or most recent thought or most pressing desire. We become slaves to our own thoughts, feelings, and desires.

In other words, faith without reason, charity without prudence, is precisely that from which God comes to save us.

My brothers and sisters in Christ! We see in the Mother of God an icon of the faithful, loving and rational disciple of Christ. In her faith and reason, charity and prudence are not only in harmony with each other but also at the service of the Gospel.

She is as well the icon of the Christian professional, the Christian scholar, the Christian scientist.

We see in her what it means to give ourselves wholly to Christ not only for our own sake but for the salvation of the world. And so we see in her both our vocation as disciples and apostles of Christ but also as citizens of a Republic.

May God through the prayers of the Holy Theotokos grant us a life faithful reason, rational faith, charitable prudence and prudent charity.

In Christ,

+Fr Gregory