A Sign of Contradiction

May 12 (O.S., April 29) 2019: Third Sunday of Pascha; Sunday of the Myrrh-bearing Women; Sts. Myrrh-Bearing Women, Righteous Joseph of Arimathea and Nicodemus; Nine Martyrs at Cyzicus: Theognes, Rufus, Antipater, Theostichus, Artemas, Magnus, Theodotus, Thaumasius, and Philemon (3rd c.); St. Memnon the Wonderworker of Corfu (2nd c.).

Ss Cyril & Methodius Orthodox Church
Madison, WI

Epistle: Acts 6:1-7
Gospel: Mark 15:43–16:8

Christ is Risen!

As we’ve seen before, the authors of the New Testament are not afraid to air the Church’s dirty laundry. The weaknesses and moral failings of the Apostles and disciples are there to be seen by all. This is certainly the case in the conflict we hear about today.

In the early days of the Church, there was disagreement about whether or not the two groups of widows–those who spoke Hebrew and those who spoke Greek–were being treated the same. Whether it was actually the case or merely a perception, the Greek-speaking Christians complained that their widows were being “were neglected in the daily distribution” of food.

If only in passing, it’s worth noting that though they spoke different languages, not only were both groups Christians, they were both ethnically Jewish. In any case, St Luke is silent as to the exact nature of the complaint; it is enough for him to note that there was a division in the Church.

This division was sufficiently serious that it distracted the Apostles from their primary mission of preaching the Gospel. Instead, they had to involve themselves in making peace between arguing factions in the Church.

Events like this frequently cause those outside the Church to say “See! You Christians are no better than anyone else!” Fair enough. The Church is as subject to the kinds of petty–and not so petty–divisions that we see in the world.

And why wouldn’t this be so?

After all, what is the Church but that part of the world that is struggling against the very same sins that afflict all humanity? Put another way, the difference between the Church and the world is that the former struggles against the sins that the latter embraces.

This similarity sometimes causes us to act unwisely and make common cause with the world. While there are times when we can work together with those outside the Church, we need to do so prudently. And we must never lose sight of the fact that the Church is fundamentally a sign of contradiction to the world that the world can never embrace without thereby ceasing to be the world (compare, Luke 2:34 and Acts 28:22).

Take, for example, what happens today in the Gospel.

Joseph of Arimathea asked Pilate for the body of Jesus. For all the glory of the Roman Empire, it was a brutal and cruel regime that ruled not only by instilling fear but by humiliating its enemies. In times of social unrest, one could walk along the fabled Roman roads and see mile after mile of crucified criminals and rebellious slaves.

As enemies of the State they were also denied one of the universal marks of respect in the ancient world. The crucified were not buried but disposed of like garbage. There were as humiliated in death as in their dying.

By their quiet acts of piety for their dead friend, Joseph, Nicodemus and the Myrrh-bearing women stood in opposition to the Empire.

We shouldn’t think that the cruelty of the Roman Empire was a peculiarity of the times. While not always so dramatic in form, the world–and those who embrace the intentions and purposes of the world–are equally cruel.

Though sympathetic to the real virtues of the Roman Empire, St Augustine in The CIty of God is clear that the City of God and the City of Man are locked in competition for not only the human heart but also material resources and social authority.

To bring home to his readers the willingness of the City of Man–that is, the world–to act unjustly and even cruelly in its competition with the City of God, the Church, he quotes an exchange between Alexander the Great and an unnamed pirate.

In their conversation, the pirate tells Alexander, the difference between an emperor and a pirate is simply this. The size of their navies. That difference aside, they are in all other respects the same since both are willing to act savagely in pursuit of their goals.

And so back to Acts.

What is surprising is not that there is conflict in the Church. And while it might sadden us to see it, we ought not to be surprised or discouraged when now or then we glimpse pettiness our even cruelty in our Church leader, in our brothers or sisters in Christ, or in ourselves. Again, the Church is simply the world in the process of being redeemed. To not see serious sin in the members of the Church is like not seeing serious disease in a hospital. Both are built to heal, the latter the body, the former the soul.

No, the surprise in Acts is not the conflict, not the willingness of Christians to ape the empire. The surprise is not division but reconciliation. The surprise is not that Christians are afflicted with the same passions that lead to war in the world but that we struggle against them  (see James 4).

My brothers and sisters in Christ! We can never lose sight of the dignity of our great calling in Jesus Christ to be a sign of contradiction to the world. To borrow from St Leo the Great:

…recognize your dignity and, now that you share in God’s own nature, do not return to your former base condition by sinning. Remember who is your head and of whose body you are a member. Never forget that you have been rescued from the power of darkness and brought into the light of the Kingdom of God.

By our fidelity to our calling, we not only contradict the powers of this world, but we also offer those enslaved to these powers the possibility of true and lasting freedom in Christ Jesus.

In Christ,

+Fr Gregory

Peace in the Midst of Conflict

Thursday, February 23 (O.S., March 8) 2018: Thursday of the Third Week of Lent; Hieromartyr Polycarp, Bishop of Smyrna († 167); New Hieromartyrs Priests Alexis, Nicholas, Michael and Martyr Sergius († 1938); Venerable John, Antiochus, Antoninus, Moses, Zebinas, Polychronius, another Moses, and Damian, Ascetics of the Syrian Deserts (5th C); Venerable Alexander the founder of the Monastery of the “Unsleeping Ones” († c. 430); Venerable Gorgonia, sister of St Gregory the Theologian; Venerable Polycarp of Briansk († 1620-1621); Venerable Moses of White Lake; Venerable Damian of Esphigmenou on Mt Athos; New Venerable Martyr Damian the New of Philotheou, who suffered at Larissa (1568).

Sixth Hour: Isaiah 11:10-12:2
Vespers: Genesis 7:11-8:3
Vespers: Proverbs 10:1-22

St Ignatius of Antioch wrote that just as a ship needs a rudder to arrive safely in port, Christians need the conflicts and controversies of the present time to find God. To be honest, I don’t like to hear this. It isn’t that I think the saint is wrong; he isn’t. I just want him to be wrong.

The readings though for today–as well as several passages in the New Testament (Matthew 24:19, Luke 21:23, 1 Corinthians 3:15 and 11:19 come quickly to mind)–all attest to the truth of the saint’s word. Yes, as we read in Isaiah, God will redeem His People. Along the way to be redeemed, His People will make war against their oppressors.

God’s newly redeemed will know victory but not the absence of conflict. Instead “they shall swoop down upon the shoulder of the Philistines in the west, … plunder the people of the east…. put forth their hand against Edom and Moab” and subjugate by force “the Ammonites.”

The road they take from slavery to liberation will be swept by “scorching wind.” Droughts will dry up rivers so God’s People can “cross dryshod.”

They will be saved by they will also mourn. Family and friends will be left behind since only a “remnant” will escape. And like the Hebrew Children, the path to redemption will be through the desert.

For all the hardships along the way, God’s People are thankful. They aren’t blind to the suffering around them. Much less do they deny their own suffering.  For all this they are still able to say as one People: “Behold, God is my salvation; I will trust, and will not be afraid; for the LORD GOD is my strength and my song, and he has become my salvation.”

I’m a fool to think redemption means that I am exempt from the consequences of sin. It’s bordering on blasphemy to think I won’t suffer because God loves me.

Look at how God saves Noah and his family. He places them in a ship tossed by storms. Everywhere they look they see death and devastation. They not only face the terrors of being on the open seas, they must labor unceasingly to care for the animals on the ark.

God doesn’t Noah or us from hardship. What he does is transform it; He uses it to for our spiritual and practical benefit.

This last point is the one Solomon makes not only in today’s reading but throughout Proverbs. Again and again, he places side by side examples of wisdom and folly, of diligence and laziness, and of righteousness and wickedness.

God doesn’t blot out the latter of these pairs in favor of the former. Instead, He contrasts the two paths to make clear our choices.

Behold, I set before you today a blessing and a curse: the blessing, if you obey the commandments of the Lord your God which I command you today; and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way which I command you today, to go after other gods which you have not known (Deuteronomy 11:26-28, NKJV)

While the details of each choice can at times be complex or vague, the actual choice is stark. Will I be obedient to God or will follow my own will?

Obedience doesn’t guarantee the absence of conflict. All of today’s readings–to say nothing of centuries of Christian history–make this clear. What obedience does bring is peace in the midst of the unavoidable conflict we will encounter on the way to the Kingdom of God.

In Christ,

+Fr Gregory