Thursday, May 24, 2007 The Hieromonk Vincent of Lerins
Kellia: Deuteronomy 6:10-16, 20-25 Apostle: Acts 25:13-19
Gospel: St. John 16:23-33
The People of God: Deuteronomy 6:10-16, 20-25, especially vss 21, 22:
"We were slaves to Pharaoh in the land of Egypt, and the Lord brought us
forth thence with a mighty hand, and with a high arm. And the Lord
wrought signs and great and grievous wonders in Egypt, on Pharaoh and on
his house before us." We say, "I believe in One, Holy, Catholic and
Apostolic Church," but what is this Church except the People of God,
and who are these people who say of themselves that they belong to God?
Meditating on this mystery, St. Maximos the Confessor observed: "For
numerous and of almost infinite number are the men, women, and children
who are distinct from one another and vastly different by birth and
appearance, by nationality and language, by customs and age, by opinions
and skills, by manners and habits, by pursuits and studies, and still
again by reputation, fortune, characteristics, and connections.
What or Who distinguishes us as a People? Out of the diversity which
St. Maximos describes, how is it that we are set aside as the People of
God? In the present reading, Prophet Moses speaks to the ancient People
of God, to the sons of Abraham, Isaac, and Jacob, concerning their
formation as the People of God; and we Christians do well to pay
attention to his words, for we are the successors to Israel and the
awesome title, "the People of God." Therefore, the substance of the
teaching Moses applies to us. Ancient Israel is a type of the Church to
which we are joined, or as St. Maximos says, to which we are "reborn and
recreated in the Spirit."
As one first reads Moses, it is the physical Promised land that appears
to distinguish ancient Israel as the People of God, "the land which He
sware to thy fathers, to Abraham, and to Isaac, and to Jacob (vs. 10).
Moses makes much of cities, houses, household effects, cisterns,
vineyards, and orchards which Israel was about to take by conquest -
property they did not develop (vs. 11). However, he is definite that it
is not physical possession that constitutes them as a people like so
many conquering nations who immediately call what they invade by their
own names, speaking of a territory as their Fatherland or Motherland.
The true distinguishing mark of Israel is also what marks the Church:
when we hold in remembrance the Lord our God "in the midst" of us (vs.
15) and "cleave to Him and by His name...swear" our vows and oaths (vs.
13). The second century "Letter to Diognetos" notes that "Christians
are not differentiated from other people by country, language or
customs; you see, they do not live in cities of their own, or speak some
strange dialect, or have some peculiar lifestyle....They live in their
own native land, but as aliens."
In addition, the Prophet stresses the fact that the People of Israel
were "Pharaoh's slaves [whom] the Lord brought...out of Egypt" (vs.
21). Like ancient Israel, the Church also gained freedom by God's hand,
for He has delivered us out of the hand of the enemy, "trampling down
death by death." What distinguishes Israel and the Church as the People
of God is freedom created for and revealed in us by God. "Before our
eyes" the Lord showed us "signs and great and grievous wonders in
Egypt," that place of sin and death that formerly enslaved us (vs. 22).
Finally, like ancient Israel, we have a liberation to enjoy as the
People of God, a freedom to serve. God's service is perfect freedom.
As Moses declares, the Lord our God gives us His Divine statutes and
commandments "that it may be well with us for ever, that we may live, as
even to-day" (vs. 24). God's commands are not oppressive, but "for
good;" and so obeying them assures us "that it may be well with us for
ever, that we may live, as even to-day" (vs. 25).
We pray Thee, O Lord, be mindful of Thy Holy Catholic and Apostolic
Church to the ends of earth; and give peace unto Her whom Thou hast
purchased with the Blood of Thy Christ. |
