From "Letters to Spiritual Children," by Abbot Nikon (one of my favorite spiritual books)

Recognize your fallen nature and find comfort in the unfathomable love of God.

"He who rejects justified or unjustified criticism, rejects his own salvation." Whoever gains the ability to see his own sinfulness, sees not individual sins, but the complete distortion of his soul which constantly exudes all manner of evil; what's more, he sees that even his good deeds are saturated with the poison of sin. When a man sees this clearly, and likewise becomes convinced after a thousand incidents that he cannot heal the leprosy of his soul on his own, then he will genuinely (not artifically) humble himself, will stop judging others, and no longer take offense when his feelings are hurt. In others, too, he sees only the same fallen nature that he notices in himself and pities them as common friends in misfortune. He will then stop exalting some and belittling others. He will stop judging altogether for, on the one hand, everyone is fallen and, on the other hand, "human measure deceives" no matter how objective we try to be. How can a man then justify himself in his sinfulness? How can he be offended if someone accuses him of something he is seemingly not guilty of, when we all have a countless number of the worst possible sins which no one knows about thanks to the mercy of God, Who conceals them?

We should find comfort not in the supposedly good deeds we have done, but in the unfathomable love God has for us fallen creatures. We should find comfort in the Cross of Christ, in the fact that we are "the image of His ineffable glory though we bear the wounds of sin." Jesus Christ came to earth to "raise up the image that was fallen." Eternal gratitude is due to Him, together with the Father and the Holy Spirit, from all creatures!

May all our good deeds vanish in His sight and from the depths of "God's image" may we cry out together with the publican: "God, be merciful to me, a sinner! God, be merciful to all of us sinners!" Then we shall leave this life justified, as the publican left the church, and we shall enter with the sheep into the eternal pasture.

Discerning asceticism, together with humility and love sanctify people very
quickly, with less physical strain.

The more one progresses in the spiritual life attending to himself, the wider
the eyes of the soul open and the more clearly he discerns his mistakes and the
many benefactions of God. Thus man is humbled and inwardly crushed, and then the
Grace of God - divine enlightenment - comes naturally and he becomes more
discerning.

God does not help the greatly sensitive and philotimo* man to become conscious
either of his sinfulness or of the many benefactions of God, so as not to
despair. The more he progresses, however, and gradually becomes stronger, the
more God reveals to him. The same applies to the man with pride: God does not
help him cut off his passions, so as not to become even prouder. When finally he
is disgusted with himself because of his constant falls, he becomes aware of his
weakness and is humbled; then God's Grace draws near him and helps him climb the
spiritual stairs two at a time.
...
Certainly, we all have some discernment, but unfortunately most of us do not use
it on ourselves but on our fellowmen (so as not to be...distinguished) and we
contaminate it with criticism, condemnation, and the demand for others to
correct themselves. We should, rather, demand this only from ourselves who do
not resolve to struggle fervently, cut off our passions, liberate our soul, and
fly into Heaven.

Those who do not resolve to begin their struggle with philotimo, but spend their
life in the "indefinite tense" will be constantly dazed and found to be both
spiritually and physically ill. Finally, the gifts that God has given them and
for which He will require an answer will be rendered useless.
...
Self-accusation and self-criticism greatly help the scales fall from our soul's
eyes, so that we might see clearly.

Sensitive people must be very careful of self-accusation, because the devil
tries to convert it into despair (through hypersensitivity). Self-accusation
must always be accompanied by hope in God. When someone feels anxiety in this
case, he must realize that the evil one has his tail in it.

When a person feels great pain for his sinfulness or his ungratefulness towards
God, but hopes very much in God, he is greatly consoled by Him."

- Elder Paisios of Mount Athos, "Epistles"

* philotimo: the reverent distillation of goodness, the love shown by humble
people, from which every trace of self has been filtered out. Their hearts are
full of gratitude towards God and to their fellow men, and out of spiritual
sensitivity, they try to repay the slightest good which others do them.

_____________________________________________________________________________
Wednesday, May 30, 2007
Isaac, Founder of the Dalmaton Monastery in Constantinople
Kellia: Deuteronomy 8:1-10 Epistle: Romans 1:18-27
Gospel: St. Matthew 5:20-26

Expect Only Good From God: Deuteronomy 8:1-10, especially vs. 3: “And He 
afflicted thee and straitened thee with hunger, and fed thee with manna, 
which thy fathers knew not; that He might teach thee that man shall not 
live by bread alone, but by every word that proceeds out of the mouth of 
God shall man live.” Dionysios the Areopagite, reflecting on the nature 
of God, says, “'Tis the whole Being of the Supernal Godhead (saith the 
Scripture) that the Absolute Goodness hath defined and revealed. For in 
what other sense may we take the words of Holy Writ when it tells us how 
the Godhead spake concerning Himself, and said: ‘Why asketh thou Me 
concerning the good? None is good save One, that is, God [Mk. 10:18].’” 
Let us then expect only the good from God; at the same time, let us also 
understand that it is He Who defines the good even as He gives what is 
the best for us.

In this passage from Deuteronomy, the Prophet Moses reveals four things 
the People of God may expect from the Lord: 1) He will humble us, 2) He 
will test us, 3) He will discipline us, and 4) He will bring us “into a 
good land” (vs. 7). Moses further reminds us that God gives us these 
good things with a desire to evoke right thinking and wholesome actions 
from us.

The successful man of the world may object to the Prophet’s proposal 
that humbling is one of God’s good gifts to His Beloved. Yes, there is a 
painful, bitter side to being humbled, but notice what Moses reveals as 
God’s purpose in humbling us: “to know what was in [our] heart” (vs. 2). 
So that God might know? Not at all, for the Lord already knows what is 
in a man’s heart (Jn. 2:25). Rather, the Lord humbles us that we might 
discover what is in our heart, that we might face whether we are 
inclined to keep His commandments, and that, with this knowledge, we 
might cleanse everything from our heart that is not worthy of us or our 
Creator.

God tests us also, Moses says (Deut. 8:2), and the Prophet closely 
associates God’s testing of His People with His humbling of us. God does 
test and humble us, not only that we should discern what is going on in 
our hearts, but also to learn that “man shall not live by bread alone, 
but by every word that proceeds out of the mouth of God shall man live” 
(vs. 3).

God tested ancient Israel by leading them into a desert largely devoid 
of resources for food and shelter. In the stark barrenness of Sinai, the 
Lord provided an unexpected food, called manna, a source of nourishment 
they had not experienced before. Furthermore, He took care that their 
clothing did not wear out (vss. 3,4).

Testing and humbling are Divinely provided educational experiences that 
rouse our hearts to utter dependence on God and heighten the acuity of 
our spiritual ears so that we become attentive to the word of God in 
every situation, in every temptation (Mt. 4:3,4), and in all choices and 
decisions (1 Kngs. 3:9).

We may also expect discipline from the Lord that we may grow in the 
capacity to walk in His ways and fear Him (Deut. 8:6). Even when 
discipline is experienced as punishment, so long as it is received from 
the hand of the Lord, not in bitterness or anger toward Him, it can 
guide us through the “narrow gate” and onto that “difficult...way which 
leads to life” (Mt. 7:13).

Finally, God’s humbling, testing, and disciplining have the great value 
of awakening us to the truth that He is bringing [us] into a “good land” 
(Deut. 8:7). For ancient Israel, Moses spelled out the evidence of the 
goodness of the Promised Land, that they might remember (as we also 
should) “to bless the Lord [our] God for the good land He has given 
[us]” (vs. 10). In Christ, we expect a “good land” that is “not of this 
world,” but a Kingdom rich in life, both now and ever.

“Our Father Who art in heaven, hallowed be Thy Name: Thy Kingdom come. 
Thy will be done, on earth as it is in Heaven” (Mt. 6:9-10).


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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.

About being cautious toward all that is not according to Christ

"Brethren, see to it that no one captivate you with an empty, seductive philosophy according to human tradition, according to the elemental powers of the world and not according to Christ" (Colossians 2:8).

Brethren, do not let philosophy enslave us, which by conjecture, says that there is no eternal life nor resurrection from the dead. For we do not arrive at the Truth through the conjecture of man, but by God's revelation. That which we know about the truth we know from Truth Itself which was revealed in the Lord Jesus Christ and which was communicated to us through the faithful and wise witnesses of the Truth: the apostles and the saints. If we, because of our sins, were to reject these witnesses and accept the conjecture of humans, we will fall into the dark and bitter slavery of nature, of the body, to sin and to death.

Brethren, let us not be deceived by the empty myths of men, from men and according to men as though another world does not exist or if another world does exist, we, so to speak, do not know anything about it. Behold, we know with confidence that another world does exist. We know this not from conjecturers or deceivers but from the Lord Jesus Himself Who, on Mount Tabor, appeared to His disciples with Moses and Elijah who long ago departed this world and Who Himself, appeared to many of His followers after His death. We also know about this from the apostles, saints and numerous discerners to whom, because of their chastity and sanctity, God revealed the ultimate Truth about the other world. If, because of our sins, we do not believe these holy and the truthful witnesses, we will then have to believe those unholy and false men and we will be slaves to darkness, sin and death.

Brethren, let us not be led astray by worldly teaching, which examines animals, plants and stones and say it has not found God among these things and, from that, arrogantly attest that there is no God. Behold, we know that the Creator cannot be, as a thing among things, rather He is above all things and different from all things. We know this, as much by spiritual understanding and conscience, as well as by the obvious revelation of the Lord Jesus Himself, Who appeared in the body of a man as the Lord of all created things, as well as through the witness of the apostles, many other saints and discerning men.

Rather, let us glorify the Lord Jesus resurrected from the dead.

O resurrected Lord, To You be glory and thanks always. Amen.

" It is up to us to fear the
Lord and believe in God as did the ancient Israel of God (Ex. 14:31).

As many as have been baptized into Christ have put on Christ.
Alleluia! (Gal. 3:27)

http://www.dynamispublications.org

REFLECTION

Why do men leave one place and settle in another place? Primarily because

they hope that they will be more fortunate in the other place. And in truth, from

the worldly point of view of life and contentment, places can be different; better

or worse. He, who does not hope in a better life after death, seeks a better

sensual pasture in this life. But if we listen to the hearts of those men, who were

able and capable to live in the so-called best places on the globe of the earth, we

will detect dissatisfaction, sorrow and despair. They did not find that which they

were seeking. They ate to over satisfaction in every place, and finally, still hungry,

they gaze death in the eyes.

But look at the Christian saints! They sought places with the least earthly pastures;

places that were "arid, impassible and devoid of water" isolated places and terrible

places that attracted the least attention and for which no one competes. They

considered every place on earth equally worthless, but they chose those places

solely because they wanted to draw nearer in the spirit and mind to their eternal

homeland. And, if one were to listen to their hearts, they would sense joy and

contentment.

From the Prologue From Ohrid

This is very well worth reading:

http://www.vor.ru/English/Christian_Message/program.phtml?act=55

About the victory over the last enemy

"The last enemy to be destroyed is death" (1 Corinthians 15:26).

Man's first enemy is the devil, the second is sin and the third is death. The Lord Jesus conquered all three of these enemies of the human race. By His humility, He conquered the proud devil. By His death, He conquered sin and by His resurrection, He conquered death. In conquering all of our enemies, He invites us to be partakers in His glorious victory. Not only that we conquer but that we attach ourselves next to the Victor. Only His power conquers, only His weapons mow down. We are without power and weapons but our enemies are fearful. With Him and along side Him, we are conquering those mightier than ourselves. What is the price that He offers to us for His victory? A meager price, my brethren; for a very paltry price He offers us the most precious victory. To humble ourselves and to submit ourselves to the will of God, that is the price He seeks in order to conquer the devil for us. To die unto ourselves, to die to fleshly desires and passions, that is the price which He seeks in order to conquer for us. To live for Him and not for ourselves, to receive Him into our hearts, that is the price He seeks in order to conquer death for us. He conquered all enemies openly and completely. This is the price for which He offers His victory to each of us. The Apostle Paul speaks: "But thanks be to God Who gives us the victory through our Lord, Jesus Christ" (1 Corinthians 15:57).

O resurrected Lord, enlighten, strengthen and heal us by Your victory.

We who are grateful, lift up to You glory and thanks always. Amen.

From the Prologue from Ohrid:

REFLECTION

"Live as though you were not of this world and you will have peace." Thus spoke St. Anthony to his disciples. An amazing lesson but truthful. We bring about greater misfortunes and uneasiness upon ourselves when we desire to associate and identify ourselves, as much as possible, to remain in this world. Whenever a person retreats, as much as possible, from this world and as often as he contemplates this world as existing without him and the deeper he immerses himself in reflecting about his unworthiness in this world, he will stand closer to God and will have deeper spiritual peace. "Everyday I face death", says St. Paul (1 Corinthians 15:31), that is, everyday I feel that I am not in this world. That is why he daily felt like a heavenly citizen in the spirit. When the torturer Faustinus asked St. Theodulus: "Is not life better than a violent death?" St. Theodulus replied: "Indeed, even I think that life is better than death. Because of this, I decided to abhor this mortal and temporal life, barely existing on earth, so that I may be a partaker of life eternal."

This article came from "St. Tikhon's Theological Journal" Volume 1. The journal is EXCELLENT and I highly recommend it. You can contact St. Tikhon's at: http://stots.edu/monastery_contact.html to order it. I just called and used my credit card. I recommend all the back issues too (this article comes from the first back issue). The author writing this is a professor at St.Tikhon's Seminary and a spiritual child of Metropolitan Hierotheos of Nafpaktos.

Suffering: A Theological Perspective

 

Harry M. Boosalis, Th.D.

The theme of suffering is one that all of us can immediately and intimately identify with in our own personal lives. Those who are committed to the life in Christ have already experienced some kind of suffering. All of us at this very moment may be suffering in some way or another as we struggle to bear our own unique and particular crosses. And all of us must be prepared to suffer tomorrow, as we face any unforeseen spiritual challenge that may await us. Obviously, suffering is not limited to Orthodox Christians who have committed their lives to the Church. Suffering is not restricted to only Christians, but indeed all mankind, every single human being, experiences his own personal pain and suffering. Suffering is one thing that we as human beings all have in common. This is completely independent of our religious affiliation, social standing, ethnic background, or economic status. In fact it has nothing to do with when and where we may have been born. Every human being, throughout history of mankind, has suffered. Every human person, in some way, may be suffering right now. And every human being will suffer some kind of pain and agony in the future. This will only end ultimately in the death that awaits us all. This is one of the common characteristics shared by the entire family of man. In a certain sense, our shared suffering could be seen as something that unites us all, regardless of our place and time within human history.

One's own personal experience of pain, grief and suffering cannot be considered as somehow separate and cutoff from the common tragedy of fallen human nature as a whole. All human beings share in the same consequences of the fall of Adam, and all of us are called to share in the same saving and sanctifying grace of life in the Resurrected Christ. When the believer begins to see the daily drama of the pain and suffering of his neighbor through the eyes of Christ, he then comes to see the tragic consequences of fallen humanity in a new light. He agonizes over and experiences within himself the personal pain and suffering of every human being.1 By identifying with and sharing in the common suffering of mankind, the believer acquires a truly `Christian consciousness.'2 He comes to participate in Christ's undying and eternal love for each and every human person.

The Types of Suffering

Before moving on to discuss the meaning of suffering within the spiritual life, and how it in fact leads to our salvation and sanctification, we should first identify the different types or forms of suffering. Obviously the sufferings, hardships, and afflictions encountered in spiritual life take on a variety of forms. There are both bodily illnesses as well as those afflictions affecting the soul. For example, St. Diadochos of Photiki writes, "…the bodies of those contending for holiness have to be tested by frequent illnesses, and their souls tried by evil thoughts."3 St. Macarius of Egypt also teaches, "He who wants to be an imitator of Christ, so that he too may be called a son of God, born of the Spirit, must above all bear courageously and patiently the afflictions he encounters, whether these be bodily illnesses, slander and vilification from men, or attacks from the unseen spirits."4

In any case, according to Orthodox anthropology, man is seen as a psychosomatic being, that is to say, that man is by nature comprised of both a soul and a body. Man is both spiritual and physical by nature. There is a natural interaction between our soul and our body. Thus the condition of our body affects our soul, and vice versa.5 For example, the afflictions of our body provide the opportunity for the purification of our soul, as well as the acquisition of many spiritual virtues.6 We see then, that there is both suffering in the physical sense which afflicts our body, as well as suffering in the spiritual sense, which afflicts our soul, and both of these types of suffering will interact and affect the whole man.

The Reason for Suffering

Another question that we must ask is this: why do we have to suffer? Why is there human suffering in the first place and what causes such suffering? To answer this question, we can refer to Holy Scripture and in particular to the Book of Genesis. Here is where we find man first encountering suffering in the person of our forefather Adam. Man's sin and separation from God have resulted in the rampant sickness, suffering, and death that have engulfed the world since the fall of Adam.7 Far from what was originally intended by its Creator, the world is now bound by death, destruction, disease, and delusion. Man is now `born to die.' The world in its fallen state has become dysfunctional. This is apparent both within society at large and within the basic unit of society—the family, as well as within each and every human person. The Apostle Paul writes, "For what I am doing, I do not understand. For the good that I will to do, I do not do; but the evil I will not to do, that I practice."8 Sin, suffering, separation from God—and ultimately death—are now the characteristic marks of fallen humanity.9

Separation from God not only leads to suffering, but it is seen as sin itself. Sin is not simply a legal or juridical transgression of divine commandments set forth by a vengeful Judge; rather, sin is that which separates man from God, his Maker and Lord. In this light, sin is seen as a sickness that requires healing, rather than as an offense or transgression of a law that demands retribution. Anything that leads to man's separation from God is sin. Pride is the primary cause of this separation. Pride is the primary source of sin.10

The Passion of Pride

When we consider the cause of man's suffering, we are thus led ultimately to man's passion of pride and his lack of humility. The lack of humility can be the source of much suffering. St. Silouan the Athonite states specifically, "We suffer because we lack humility."11 Many times suffering in the spiritual life is self-inflicted, and most often it is brought on by pride.12 Pride in oneself or in one's achievements sets one man against another.13 This makes it impossible to follow the great commandment of Christ to "love one another."14 Pride therefore separates man not only from one another, but also from God. Pride drives away the grace of the Holy Spirit.15 By separating himself from God and his neighbor, the proud man brings untold suffering and spiritual affliction upon himself.

The Apostle Paul provides a classic example of how pride, in this instance in one's own spiritual progress, can be the cause of suffering. Such suffering is allowed by God in order to humble those who are advancing in spiritual life. Referring to certain "visions and revelations from the Lord" which were granted to him, and describing how he was "caught up into Paradise and heard words too sacred to tell,"16 St. Paul explains how on account of pride he was allowed to suffer a particular affliction.17 From the way he describes it, we see that such afflictions are given for the spiritual benefit of the believer.18

St. Maximos the Confessor also refers to such cases of the spiritually advanced who, on becoming puffed up with pride in their progress, are then "rightly handed over" to hardship and suffering for the express purpose of humility.19 Such suffering is providential and ultimately intended for the spiritual healing and discipline of those who truly love the Lord.20 These sufferings, hardships and afflictions encountered in the spiritual life take on a variety of forms which are based on different reasons or causes for suffering. As was already mentioned, there is suffering that results directly from the passion of pride, so that the believer may be humbled,21 while there is another type of suffering that is allowed so that the believer may advance toward the heights of spiritual perfection.22

Suffering for Christ's Sake

Examples of those who have endured this second and higher type of suffering, known as the `suffering-righteous,' are found throughout Holy Scripture.23 The Church especially holds up the figure of Job the `Long-suffering.' Believers are called to look toward and imitate his `God-pleasing'24 perseverance and steadfast faith, especially during the most severe trials and tribulations. Job thus serves as a model or prototype for those who are called to suffer for the sake of Christ.25

In this sense, as surprising as it may seem, suffering is seen as a sign of God's love for man. St. John of Karpathos writes that our heavenly Father, "…in His infinite love afflicts and oppresses you with various trials….All these tribulations are a great gift of grace from God."26 St. Silouan also considered suffering as a sort of `measuring stick' of man's love for God. In his characteristic simplicity he sums up this particular point using the example of `Panayia,' the Blessed Virgin Mary. Referring to her limitless love for her Son and her inconceivable grief as she stood at the foot of the Cross beholding her Son die such a violent and painful death, St. Silouan states succinctly, "The greater the love, the greater the suffering."27

Suffering is therefore seen as an unavoidable outcome of the believer's fervent desire for the life in Christ. St. Isaac the Syrian teaches clearly, "It is not possible for any man to draw near to Christ without tribulation; and without afflictions, his righteousness cannot be preserved unchanged."28 Suffering is the condition without which there can be no participation in the life in Christ, and hence no entry into the Lord's kingdom of love. The late Elder Sophrony of Essex, England, who was a disciple of St. Silouan, writes, "If we would obtain this kingdom we must remember that every spirit created in the divine image will have to cross the threshold of suffering—voluntary suffering for the sake of holy love."29 The New Testament teaches this quite clearly, "We must through many tribulations enter the kingdom of God."30 This is not a question of whether the believer `may' suffer; the operative word here is "must." It is inevitable. Anyone actively pursuing the life in Christ will suffer.31 In fact, there is no true spiritual progress without suffering, sorrow, pain, and persecution.32

However, St. Silouan teaches that man often makes his sufferings out to be more unbearable than they really are. This is a source of great anxiety and it is due to lack of faith. It shows that the believer has not yet humbled himself, nor given himself over completely to the will of God.33 The believer must realize that it is ultimately the Lord who is in complete control of every facet of his life. By allowing such sufferings, whether they be physical ailments or spiritual trials, the Lord actually directs and disciplines the believer, thereby making him His own `legitimate' son or daughter. In the Epistle to the Hebrews we read, "My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by Him. For the Lord disciplines whom He loves, and chastises every son whom He receives…God is treating you as sons; for what son is there whom his father does not discipline? If you are left without discipline…then you are illegitimate children and not sons…He disciplines us for our good, that we may share His holiness."34

Sunday, January 29, 2006              Tone 7             Translation of
the Relics of Ignatios of Antioch
Kellia: 1 Kings 1:21-2:11 LXX (1 Samuel MT)     Epistle: Hebrews
10:32-38     Gospel: St. Mark 15:21-28

Struggle: Hebrews 10:32-38, especially vs. 32: "But recall the former
days in which, after you were illuminated, you endured a great struggle
with sufferings."  In the Christian Mystery - Holy Baptism, Holy
Chrismation, and Holy Communion - we enter upon the life in Christ. 
Therein, we are regularly reminded of  "all those things which have come
to pass for us: the Cross, the Grave, the Resurrection on the third day,
the Ascension into heaven, the Session at the right hand, and the second
and glorious Advent" - events by which God holds out great promises.   
Alongside the many reminders of what Christ has done, St. Paul also asks
us to recall that the life in Christ demands from us a primary struggle
for purity as a step toward attaining the full promise in our initial
illumination (vs. 32).  In this struggle, the Lord Jesus strengthens us
with His Holy Gifts that we may persevere, looking for His coming again
(vs. 37).  How blessed we are to know the great "promise of God" (vs.
36) revealed in the Christian Mystery.

    The Apostle also reminds us - as at first he reminded those to whom
the Epistle to the Hebrews was addressed - that there must of necessity
be a real life struggle every day to live in and for Christ.  In this
present passage, the Apostle recalls some very specific events in the
struggle through which he had passed, as well as some of the
tribulations that his earliest readers faced (vss. 33,34)  -
imprisonment, public ridicule, looting of property, and anguish at
witnessing the depredation of others.  So how, we may ask, does the sort
of struggle he describes relate to our circumstances?  The majority of
us have not had to endure repressive trials such as St. Paul describes
just because we have commended "ourselves and each other and all our
life unto Christ our God."  What, then, is the essence of the Christian
struggle?  Does it apply to us?

    For Christians, struggle takes many forms, but the most common, and
the one shared by all, is not even outward tribulations, but the
struggle within.  As the Holy Spirit enlightens our spiritual eyes to
the image of God within us, He also reveals to us the grave distance
between what God is in His perfection and what we are like within
ourselves.  God's image is there in us, but the likeness is badly
deformed, disfigured, and corrupted.  The Christian Mystery only sets us
on the road to struggle to recover that pristine beauty which Adam had
before he sinned.  It is humbling, as St. Theodore reminds us, to be
awakened "from the slumber of negligence, to be cleansed of the filth of
indifference and of the sluggishness of worldly thoughts and [the
coldness] of the flame of our recitation [of prayers] night and day." 
There is severe inner struggle before each one who has united himself
unto Christ and bowed down before Him.

    Very quickly, for those who do take up the painful interior struggle
to live in and for Christ, there forms a bond with all others who
likewise are endeavoring - with the help of the Holy Spirit - to grow in
Christ and to become victors "even unto the end."  A true companionship
develops with any one else who is struggling (vs. 33), a tender
compassion for one's fellow sufferers (vs. 34), and an inextinguishable
joy even at worldly losses; but only so long as our "enduring
possession...in heaven" remains firmly fixed within our heart (vs. 34).

    The true issue is holding fiercely to the "great reward," to the
Divine "promise" of God in Christ (vss. 35,36).  Once one has truly
sampled that which God graciously offers all, the great fear becomes any
sign of a loss of faith by one's self - that one has fallen into living
by rote or habit and is not keeping up a truly vigorous struggle to
claim the blessed heritage.  Easing back is such a subtle course by
which to "cast away" God's promise and to "draw back" from His grace.

    O Christ our God, keep us ever as warriors invincible in every
attack of those who assail us; and make us all victors even unto the
end, through Thy crown incorruptible.

13th Vigil of Theophany: Isaiah 49:8-15      Epistle: James 1:19-27    
Gospel: St. Mark 9:10-16

Self Deception: St. James 1:19-27, especially vs. 25: "But he who looks
into the perfect law of liberty and continues in it, and is not a
forgetful hearer but a doer of the work, this one will be blessed in
what he does."  Upon what should we focus so as to assess ourselves
honestly, to see our lives truthfully, without self-deception?  The
Apostle teaches us to look "into the perfect law of liberty" (vs. 25),
into our Lord Jesus Christ, for He is the true, perfect, and unblemished
exemplar of what truly is human.  Therefore, from His Person, as we
continue looking at ourselves, we shall see ourselves with no
distortion, inflation, or flattery.  He neither enlarges our moral and
spiritual height nor diminishes it, nor does He gloss over any of the
desires of our hearts.  To speak musically, we can say He is that
constant, pure note against which the slightest tonal variation, either
sharp or flat, sets up an immediate and repugnant discord.

    Jesus Christ, alone, is the true spiritual mirror for mankind and
the authentic measure for every man and woman of every race and tongue. 
Being Himself pure and undistorted, He accurately reflects all our
filthiness and overflowing wickedness (vs. 21), as well as our potential
for "pure and undefiled religion before God and the Father" (vs. 27). 
The Elder Joseph the Hesychast states how it is that the Lord is able to
mirror every element of our lives to us so well: "We know that once
someone has tasted wine, he can tell if they give him vinegar instead." 
The Lord Jesus is the wine; to know Him is to see both the poor and the
potential within ourselves.

    Christ our God manifests how slow we are to hear (vs. 19).  When
asked why He spoke so often in parables, Jesus said, "...whoever does
not have, even what he has will be taken away from him.  Therefore, I
speak to them in parables, because seeing they do not see and hearing
they do not hear, nor do they understand" (Mt. 13:12,13).  Still, He
opens our ears that we may be swift to hear: "God renders judgment, and
He will render it; He will come and save us.  Then shall the eyes of the
blind be opened, and the ears of the deaf shall hear" (Is. 35:4,5 LXX).

    Too often, foolish as we are, we are swift to give way to wrath
rather than to offer a kind or healing word (Jas. 1:19).  Our wrath
invariably "does not produce the righteousness of God" (vs. 20).  As
Solomon wisely said, "A stone is heavy, and sand cumbersome; but a
fool's wrath is heavier than both" (Prov. 27:3 LXX ).  Yet, again, it is
Jesus Christ our Savior Who turns us from wrath.  Remember, as ready as
His disciples were to destroy a community of Samaritans who would not
receive Christ, yet Jesus rebuked them and explained that "the Son of
Man did not come to destroy men's lives but to save them" (Lk. 9:56).

    Who is it that implants His life-giving word in our hearts and
enables us to receive His gift and spirit of meekness (Jas. 1:21)?  Is
it not the Lamb of God Who Himself "was led as a sheep to the slaughter,
and as a lamb before the shearer" (Is. 53:7 LXX)?  He reflects to us the
beauty of a meek and quiet spirit before violence.  Yes, Christ Jesus
exemplifies His own beatitude for us: "Blessed are the meek," and
thereby He "shall inherit the earth" (Mt. 5:5).

    It is Jesus our Lord Who has blessed us to care for the widow and
orphan (27), rather than to exploit or ignore any of the poor or
defenseless: "Assuredly, I say to you, inasmuch as you did it to one of
the least of these My brethren, you did it to Me" (Mt. 25:40).

    The point is that we must not cease looking steadily "into the
perfect law of liberty," our Lord Jesus Christ, and not be forgetful
hearers but doers of the work that He sets before us (Jas. 1:25 ); for
only He can keep us unspotted from the world and undeceived in our
hearts (vs. 26).

    Illumine our hearts, O Master Who loveth mankind, with the pure
light of Thy divine knowledge; and implant in us also the fear of Thy
blessed commandments!


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