Homily: Be Kind

Sunday, November 3 (OS October 21), 2019: 20th Sunday after Pentecost; St. Hilarion the Great of Palestine (371); Martyrs Dasius, Gaius, and Zoticus at Nicomedia (303); Ven. Hilarion of the Kyiv Caves, First Ukrainian Metropolitan of Kyiv (1067).

Ss Cyril & Methodius Orthodox Church

Madison, WI

Epistle: Galatians 1:11-19

Gospel: Luke 16:19-31

Glory to Jesus Christ!

As He often does, this morning Jesus tells us a story. There are in this story two men: an unnamed rich man and a beggar Lazarus.

Of all the figures we meet in the parable of Jesus, Lazarus is the only one who is named. All the rest go on named. They are types of human affairs but devoid of personal identity.

Lazarus is named because suffering, like love, is always personal. Even when suffering strips me of my dignity, the loss is always a personal loss. It is Lazarus in all his personal uniqueness that lies outside the rich man’s gate hungry and sick.

As for the rich man, he uses his wealth to hold himself apart from Lazarus. He uses his wealth to depersonalize Lazarus but, in so doing, the rich man strips himself of his own dignity. His indifference to Lazarus’ humanity comes at the cost of his own.

And so we have the nameless rich man, an impersonal type and Lazarus whose humanity shines through even in the midst of his suffering.

This Gospel is one of St John Chrysostom’s favorites. Again and again, he comes back to it in his homilies as a priest and later as the Archbishop of Constantinople.

Looking at the relationship between Lazarus and the rich man, the latter is condemned not because he failed to bring Lazarus into his home. His condemnation isn’t the result of an unwillingness to share his table with Lazarus.

Rather he is condemned because he fails to show Lazarus the mercy shown him by “the dogs came and licked his sores.” It wasn’t because he failed to host Lazarus at a great feast but because he failed to feed him “with the crumbs” from his table. It wasn’t because he didn’t offer Lazarus wine but that he didn’t give him the same favor he asked for himself. “Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.”

Chrysostom says the rich man is condemned because he failed to relieve, however fleetingly, Lazarus’ suffering. The rich man was condemned not for failing to make Lazarus rich but for failing to be kind.

It is this kindness that is at the heart of our evangelical witness and mission here on the Isthmus.

St Paul in his epistle the Gospel he preaches comes not from man but from God. This isn’t meant to undermine the importance of the Church. Far from it in fact!

After preaching the Gospel with great success for three years in Arabia, the Apostle goes to Jerusalem. The fact that he received the Gospel from Jesus Christ doesn’t mean Paul can do without the Church.

St John Chrysostom says in traveling to Jerusalem, St Paul reveals the depth and breadth of his humility. He doesn’t enter Jerusalem like Cesaer but quietly. He doesn’t seek out the praise of the Church but a quiet meeting with Peter and later James the brother of our Lord.

He who was called by Christ in humility seeks to be confirmed by Peter.

Here we need to pause and ask ourselves, how does Peter receive Paul? He doesn’t castigate Paul for having persecuted the Church. Instead, he receives him as a brother. Rather than shame for the great harm he has done, Peter extends the hand of friendship.

Both in Paul’s humility and Peter’s reception of Paul, we see what it means to respond with evangelical kindness.

When people come to us, we need to open wide the doors of the Church. Far from responding with polemics or words that shame them for past deeds, evangelical kindness demands we lift from their shoulders the burdens that bind them.

To do this requires the humility of both Peter and Paul.

Like Paul, the Gospel we have received comes not from man but God. And, again like Paul, far from separating us from the Church, from those who have gone before us in the faith, the Gospel binds us ever more tightly together.

Like Peter, we must be always willing to receive freely and without demand anyone who comes to us no matter how imperfect and lacking their repentance. After all if, like Paul, they have been chosen by God how can I turn them away?

Brothers and sisters in Christ! Let us learn from Peter and Paul and the failures of the rich man! Let us practice simple kindness. Let us make kindness our daily rule for how we will respond to those God brings to us.

Let us simply be kind and so win the souls of those burdened by sin.

In Christ,

+Fr Gregory

Human Violence

Sunday, January 13 (OS., December 31, 2018) 2019: Sunday Nativity Afterfeast and Leavetaking (33rd Sunday) Holy Righteous Ones: Joseph the Betrothed, David the King, James the Brother of the Lord.

Epistle: Galatians 1:11-19
Gospel: Matthew 2:13-23

Christ is Born!

St Matthew’s account of our Savior’s birth is drenched in violence. For example, in his attempt to end the life of the newborn Messiah, Herod orders the slaughter of all the male children under the age of two.

Horrific as this is, there is something even more horrible that we hear in the silence of the Apostle’s account.

While Matthew quotes the Prophet Jeremiah about the depth and breadth of the parents’ sorrow, he gives no indication that they defended their children. If the mothers–and especially the fathers–of Jerusalem didn’t open the doors children’s’ killers, they certainly didn’t bar the door either.

Matthew gives us no indication that the parents resisted the slaughter of their own children. Instead, it appears as if the parents of Jerusalem, even if unwillingly, stood by and allowed their sons to be slaughtered.

Why would they do this?

Herod’s murderous order and the cooperation of soldiers makes a certain rough sense. They had positions in society that they wanted to protect. Herod especially was a man of great wealth and power because he cooperated with the hated Romans.

But why did the parents and the whole of Jerusalem not rise up in rebellion? Why did they stand aside an allow this great evil?

In the verse immediately prior to those in today’s Gospel we are told that when Herod heard about the birth of the Messiah “he was troubled, and all Jerusalem with him” (Matthew 2:3, NJKV).

As he so often does, St John Chrysostom goes to the heart of the matter. “Since Herod was king, he was naturally afraid both for himself and for his children. But why was Jerusalem troubled?”

After all the coming of the “the Savor, Benefactor and Deliverer” would be to the advantage not only of Jerusalem and the Jewish People but all humanity.

And, after all, it would be a great honor for the Savior to be born of Jewish woman; not only Mary but the whole of the Jewish People would be vindicated for their fidelity to God.

So why was Jerusalem afraid? Why did they passive cooperate with what Holy Tradition says was the murder of some 14,000 infants?

Chrysostom says they behaved as they did because they were gripped by the same “idolatrous affections” that caused the Hebrew Children to turn away in the hearts from God after their liberation from Egypt many centuries ago.

As horrible as was the killing, as oppressive as was Rome in ways great and small, submission to the Empire offered wealth to some and at least the illusion of security to all.

It is tempting to look back at Matthew’s account of betrayal and violence and think that we have somehow grown beyond such things. While I can’t speak for others, I know this isn’t the case for me.

No, I’m not violent but how easily have I become attached to my position as a priest in the Church. I wouldn’t raise my hand against others but how easily come cutting words to my lips or rise malicious thoughts in my heart.

The difference between Herod, the citizens of Jerusalem and me is one of degree. Like Herod “and all Jerusalem with him,” my heart is often troubled when God makes even the smallest request of me.

Like the Galatians, I “bite and devour” my neighbor by my lack of charity (Galatians 5:15).

Like Saul on the road to Damascus, I “kick against the goads” (Acts 26:14).

Like Saul, I do all this because I am more attached to the gifts than the Giver. I  love the things of God more than God Himself.

Or maybe U imagine that what I have, what I have accomplished, I have done simply on my own. Even divine grace I twist into something that I deserve, as something that is mine by right rather than from God’s love for me.

My brothers and sisters in Christ! God has blessed each of us with spiritual, intellectual, social and yes, material, gifts. When we forget that what we have we have as God’s gift to us, when we imagine that what we have, we have by right rather than grace, then, at that moment, we too become capable of great violence.

In His Incarnation, Jesus Christ has saved us not simply from condemnation in the life to come but freed us from the violence we see not only in the Scriptures but all around us. The fact that this violence is usually social and emotional rather than physically should not lull us into imagining that violence doesn’t mar our lives and doesn’t dwell in our hearts.

But having acknowledged this, we need not despair. Rather, we turn to Christ with repentance for our sins and gratitude for His many gifts.

If we do this, then when in response to the festal greeting “Christ is Born!” our response “Glorify Him!” will be more than words. Our glorification of Christ will have the power to transform our lives and the lives of all we meet.

In Christ,

+Fr Gregory