The Presentation of our Lord

As we’ve discussed so many times in the past, our Lord Himself obeys the commandments that He, as God, gave to His chosen people, the Jews.  We watched in wonder as He came to the Temple to be named and circumcised.  This week we stand again in wonder as He comes to the Temple to be offered.  Offered?  On the 40th day after birth it was custom in Judaism for the first-born to be dedicated to God.  And in our wonder, here we find God dedicating Himself!

In this process, those bringing a child, if they were wealthy, offered a lamb and a pigeon as a sacrifice.  Mary and Joseph were not wealthy.  They are shown in our Iconography as bringing the alternate offering, two turtledoves.

Again, if we look at our icons, we see them arriving at the Temple.  There they are met by an old man who reaches out to receive the Christ child.  In humility, his hands are typically covered by his garment.  This man is St. Simeon.  Tradition holds that Simeon was one of the seventy scholars who were selected to translate Hebrew scripture into Greek (the Septuagint).  This effort of translation produced what is used to this day in the Orthodox Church as Old Testament Scripture.  Within the tradition, it fell to Simeon to translate the Book of Isaiah.  As he translated Isaiah 7:14 (Behold, a virgin shall conceive in the womb, and shall bring forth a Son…) his intellect spoke to him saying that the word ‘virgin’ could not be accurate in this context, and he wanted to change the text to read ‘young woman.’  At that moment, an angel appeared to him holding back his hand and saying, You will see these words fulfilled.  You shall not die until you behold Christ the Lord born of a pure and spotless Virgin.  From the time of this encounter with the angel, Simeon studied the Prophets, learning ever more of the coming Messiah.  The Gospel of St. Luke says of him, the Holy Spirit  was upon him. From this he spent his years praying for the Messiah’s arrival.  One day as he prayed, St. Luke records he came by the Spirit into the Temple, where he encountered his Lord and Creator, as we see depicted in the icons.  Again, St. Luke says he took Him up in his arms and blessed God saying...

With the greatest joy, St. Simeon spontaneously uttered the prayer by which we remember him most, the prayer which is sung at every Vespers service.

Lord, now let Your servant depart in peace, according to Your word.  For my eyes have seen Your salvation, which You have prepared before the face of all people.  A Light to enlighten the Gentiles, and the glory of Your people Israel!

The translation of the Septuagint happened long before the Lord’s Nativity.  Tradition holds that St. Simeon died at the age of 360 years!

Also shown in the iconography is an old woman.  This is the prophetess Anna.  St. Luke records her to have been eighty-four years old, and she did not leave the Temple, but served God, fasting and praying day and night.  Upon seeing the Lord, she began to preach to all present that this was the One Who came into the world to redeem God’s creation!

It’s a glorious Feast!

33rd Sunday After Pentecost - The Wedding Feast

Sermon
Sunday, 21Jan2024
33^rd Sunday After Pentecost
Col 1:12-18/Mat 22:1-14

In the name of the Father, and of the Son, and of the Holy Spirit.

Glory to Jesus Christ!

My brothers and sisters in Christ:

Today’s parable of the Wedding Feast from the 22^nd Chapter of the Gospel of St. Matthew is in many ways similar to the parable of the Vineyard from Chapter 12 in the Gospel of St. Mark.  There (in Ch 12) the chief character is the “Man” Who planted a vineyard, giving it everything necessary to bear much fruit.  And when the season for harvest came, this same “Man” sent servants to collect His portion of the bounty from the vineyard.  In today’s Gospel we have no “Man,” but rather a “King”.  We have no vineyard, but rather a wedding feast.  We have no servants sent to collect what is due to the “Man,” but rather servants sent to call the many who had been invited to the wedding feast to come and attend – all is now ready.

Beyond those differences, there are many similarities, most specifically the savagery of those who tended the vineyard in one case, and those invited to the wedding in the other.  They disobey the promise in each case.  They beat, stone, and kill the servants sent to them by the Master.

Blessed Theophylact teaches that the Parable of the Vineyard points to the death of Christ, while today’s parable is related to “the nuptial joy”, pointing to the Resurrection of Christ.  He (Blessed Theophylact) goes on to teach that today’s parable paints the transgressors as far worse than those from the earlier Vineyard parable.  He draws this conclusion based on the fact that those tending the vineyard slew servants who were demanding fruits from them.  But today's malefactors slew servants calling them to a feast.  In the first case, the malefactors had something required of THEM, in the later case they were receiving divine gifts.

Who are the people described?  Christ is the Bridegroom.  The bride is the Church.  Those servants sent first are Moses and those from that era of scripture.  The Jews did not obey these, but disobeyed God in the wilderness for 40 years.  After this, God sent other servants, the prophets.  The Jews killed Isaiah.  They threw Jeremiah into a pit of mire.  Those who excused themselves by saying they were going to tend their fields are those who preferred a life of pleasure and carnality, for this “field” is the body.  Those who excused themselves based on possessions are those captivated by things, merchandise, acquisition, profit.  And so Blessed Theophylact teaches that there are two (2) categories of excuse makers amongst the malefactors, those who are overcome with pleasures of the flesh, and those who are slaves to greed.

There’s another interesting set of words to be understood.  Very early in today’s reading St. Matthew records these words in the parable.  (The King) sent forth His servants to call them that were called to the wedding.  What did he say?  The servants were ordered to call those who had already been called.  What does this mean? 

Each of us by nature, by that which the Creator implanted within us, has been called towards the good.  We continue to be called by that Word He implanted within us.  St. Paul teaches (Rom 2:14-15) For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them.

This “internal law” which is in every human being is the first call, a call to seek the Source of truth and righteousness.

But God, in His mercy and love for us, sends us other ‘teachers’, to call us from without rather than within, synergizing certainly with that already within, but building off of it.

To the Jews, they rejected their inner law with Moses, and even rejected the call from without by him to them.

Those whom the King commands His servants to gather from the highways are then the Gentiles, those who had only that inner law as a foundation.  The new servants, the Apostles, begin to call these.  From the parable, the “highway” is the life and manner in which each of us lives.  These “servants” the parable says gather all whom they found, both bad and good. 

It's fascinating that the “servants” call both bad and good without discriminating.  There is no discrimination until the King encounters the man who has entered without a wedding garment!  It is the Master who is dividing sheep from goats, beginning here.  St. Augustine teaches that this “one man” in fact stands for many. 

It's also attention grabbing that the parable has the King addressing the man without the wedding garment as Friend.  It’s the same phrasing that the Lord uses when Judas comes with the guards to arrest the Lord in Gethsemane.  The King asks the man, How did you get in here without a wedding garment?  And St. Matthew records that the man was speechless, indicating that he knew of no way to lie to the Judge, the King.

Before we leave today’s parable, we should attempt to answer “What IS this wedding garment?”  What is the parable trying to explain to ME?

We’ve discussed the reality of this previously, but let’s repeat.  When a wedding feast was to be given (in those days), those who were invited were sent clothes to wear to the wedding – their wedding garments – which served as a kind of calling card to prove that one was in fact invited.  If you’re not wearing the clothes expected, you just don’t belong!

But for the purposes of this parable, the wedding garment identifies one as embracing fully the mission of our Lord.  It requires faith, yes, but it’s more than that!  It requires love – the love that our Lord showed to us, His creation.  We must “wear” that love, proving it in not only embracing the faith, but in caring for the “least of His brethren,” in loving those in need and showing that love in charity towards them, and in openly and freely giving love to even those who see themselves as our enemies.

At our baptisms, each of us sang the hymn, As many as have been baptized into Christ have put on Christ.  Alleluia!  If we have “put Him on,” and we have done so fully, embracing and fulfilling our charter to love and be charitable, then we wear that wedding garment!

St. Gregory the Great writes profoundly on those of us who stand offering homilies and words such as these to you, God’s faithful.  To all of us, you and me alike, who are struggling to find our path into the Kingdom of Heaven, symbolized this day by this Wedding Feast.  He wrote this:

Since God’s eternal banquet is our consummation, it is rightly compared to that final meal.  Furthermore, we must see that the servant sent with invitations by the Master of the household represents the preachers of the Church.  Being one of them, although unworthy and oppressed by the weight of my sins, nevertheless when I speak for your instruction, I also am a servant of the Master.  When I exhort you to despise this world, I come to invite you to God’s feast… Let no one despise me, then, for my personal defects: for although I am unworthy, the joys I promise are immense.  It often happens, brethren, that a powerful person has a contemptable servant, and when He sends a message by him to relations or to strangers… those who hear him do not think of the person who speaks, but only of the message he brings and the Person Whose message it is… and if perhaps you consider us preachers unworthy, nevertheless venerate God Who calls you through us.

Glory to Jesus Christ!

The Many and the Few

In today’s Gospel reading (Mat 22:1-14) our Lord presents another parable designed to help us understand what the Kingdom of Heaven is, and how we are to pursue a life within it.

He begins once again by placing the Father squarely at the focus of the parable—the ‘certain King.’  This time He also placed Himself within the parable as the focus this King’s action—He ‘arranged a marriage for His Son.’ 

As Americans, most have probably never encountered a person who has undergone an “arranged marriage.” 

In our society, at any given wedding, the bridegroom is almost irrelevant.  It’s all about the bride, isn’t it?

Not so in cultures where the marriage is determined by the parents, who pick a lifetime partner for their son and/or daughter, and wherein the young people are committed by the promises of the parents to be joined in marriage, sometimes never having met each other beforehand.  I had a young man from India who worked for me for years, and he went home to India to meet his wife and to be married to the woman selected by his parents for him.

In today's parable, our Lord doesn’t speak of the Bride.  There certainly is one, and we recognize Her as the Church.  But she was selected by the Father, the ‘King’ in the parable.  In our case, she was created by the Father, Who gives her to His Son in the way that we as Orthodox people pray all marriages are ordered—sacrificially, the Bridegroom giving Himself sacrificially for the sake, for the well-being, and in our case, for the salvation of His bride!

And the King announces the event, the Feast is prepared.  The words of our Lord give the clear implication that none of those who were invited chose to accept the invitation.  Worse than refusing to come, they became violent, and the servants sent to issue the call (the prophets) those invited treated them spitefully, and killed them.

The King destroys these people, along with their city (Jerusalem was destroyed by the Romans in 70AD), and orders His servants to issue the invitation to any others who can be found (many are called).  St. Matthew records that these servants went out into the highways and gathered together all whom they found, both bad and good.  This is always a comforting thing for me to read, for if both the bad and the good are invited, there’s still hope for me!

It’s only after this that we encounter the man who came without a wedding garment, and who had no explanation as to why he was there and unprepared.  It is this unpreparedness that causes the King to expel him, casting him into outer darkness.  And it is this casting out that brings our Lord to the parable’s ending phrase, For many are called, but few are chosen.

How many are in “many”?  How much less are contained in “few”?  “Many” carries the implication of being a majority—more than half.  “Few” must be a minority—less than half.

Where am I inside of these two groups, one that is at the Lord’s left hand as goats at the Judgment, and one that is at His right hand as sheep?  None of us will know with certainty until that final call to Judgment.  But inside the world in which we live, isn’t the call of the world to be part of the majority?  Be popular.  Be “in with the in crowd,” to use an expression from a generation ago.

No—I’ll choose to go the non-conforming route, please.  There may be trouble for me within the world if I don’t conform, but there’s security in eternity if I go against the grain.  Put me with the few, please.

Take Up the Sword of the Spirit

We know that our Lord is the Logos, the Word of God.  He left us His words so that we might learn them, embrace them, use them to guide us from darkness to Light, use them for strength in times of weakness.

In today’s Epistle to the people in Ephesus, St. Paul carries this imagery to its fullness.  He describes this fullness of the concept of Christ as Word and uses the imagery to show us not a desire but a spiritual need to embrace and to be embraced by the Word.

He does this by describing the Word as ‘armor.’  What exactly is armor?  Webster says it is “a defensive covering for the body.”  When one looks at a picture of a person wearing armor, one is struck by the sense that there is no vulnerable portion left on the body.  The entirety of the body is covered with protection such that arrows or swords could not penetrate it to do harm to the one wearing the armor.

All of these references to war and battle.  Are they real?  Is it beneficial for us to think in this way?

If it were not, Scripture would not be leading us in this direction!

Perhaps we don’t like thinking about it, but we are in a life and death battle—eternal life and eternal death!  The extent to which we embrace our faith and seek to do the Lord’s will arms us against falling victim to the principalities and powers that St. Paul references—spiritual beings who are waging the spiritual war against us.

St. Anatoly of Optina teaches this:  Are you fighting against your passions?  Fight, fight, and be good soldiers of Christ!  Do not give in to evil and do not be carried away by the weakness of the flesh.  During the time of temptation, flee to the Physician, crying out with the Holy Church, our mother: ‘O God, number me with the thief, the harlot, and the publican (i.e. with the repentant) and save me!’

This is the prayer of one wearing the aforementioned armor, and asking the Lord’s blessing to make it effective in protecting us from all temptation and deceit.

Another aspect of a warrior is that they train for battle, so that when the enemy comes, they know how best to respond.  What is the equivalent to this for us?

Our “training” is defined for us by St. Paul.  “And take the helmet of salvation, and the sword of the Spirit, which is the word of God.”  Our preparation for battle is being armed with a firm understanding of Holy Scripture.

We need to read.  More than this, we need to absorb what we read.  It does not help to possess a tool if we do not know where to find it or how to use it!

Mostly, do not fear.  Our Lord has already overcome our enemy, and in His love for us, He stands to help all who call on Him in faith and in love.  St. Theophan teaches this:

You must never be afraid, if you are troubled by a flood of thoughts, that the enemy is too strong against you, that his attacks are never ending, that the war will last for your lifetime, and that you cannot avoid incessant downfalls of all kinds.  Know that our enemies, with all their wiles, are in the hands of our Divine Commander, our Lord Jesus Christ, for Whose honor and glory you are waging war.  Since He Himself leads you into battle, He will certainly not suffer your enemies to use violence against you and overcome you, if you do not yourself cross over to their side with your will.  He will Himself fight for you and will deliver your enemies into your hands, when He wills and as He wills, as it is written: ‘The Lord your God walks in the midst of your camp, to deliver you, and to give up your enemies before you.’ (Deut 22:14)

Live in Christ.  Live without fear.  Live seeking to do His will.

And fight the good fight!!

Conversational 'Lord's Prayer'

Young man:  Our Father, who art in heaven…

Father:  Yes?

Young man:  Don’t interrupt me - I’m praying!

Father:  But you called me!

Young man:  Called you?  I didn’t call you.  I’m praying.  Our Father, who art in heaven....

Father:  There - you did it again.

Young man:  Did what?

Father:  Called me.  You said, “Our Father who art in heaven.”  Here I am.  What’s on your mind?

Young man:  But I didn’t mean anything by it.  I was, you know, just saying my prayers for the day.  I always say the Lord’s Prayer.  It makes me feel good, kind of like getting a duty done.

Father:  All right - go on then.

Young man:  Hallowed be Thy name...

Father:  Hold it!  What do you mean by that?

Young man:  It means... ahm.... good grief!  I don’t know what it means.  How should I know?  It’s just part of the prayer.  By the way, what does it mean?

Father:  It means honored, holy, wonderful.

Young man:  That makes sense.  I never thought about it before.  Thy kingdom come, Thy will be done on earth, as it is in heaven...

Father:  Do you really mean that?

Young man:  Sure, why not?

Father:  What are you doing about it?

Young man:  Doing?  Nothing, I guess.  I just think it would be kind of neat if you got control of everything down here like you have up there, that’s all.

Father:  Have I got control of you?

Young man:  Well,... I go to church!

Father:  That isn’t what I asked you.  What about your bad temper?  And your gossiping?  And the way you spend money all on yourself.  And the kinds of books you read, and the types of movies and TV that you watch?  You’ve really got some problems there!

Young man:  Stop picking on me!  I’m just as good as the rest of the people in church.

Father:  Excuse me?  I thought you were praying for My will to be done.  If that is going to happen, it must start with the ones who are praying for it.... like you, for example.

Young man:  Oh, all right.  I guess I do have a few problems, now that You mention it.  But I could name a few others....

Father:  So could I.  But let’s focus on you.

Young man:  I haven’t thought about it very much until now, but I really would like to cut out some of those things.  I would like to, you know,... be really free.

Father:  GOOD!  Now we’re getting somewhere!  We’ll work together, you and I.  Some victories can be won.  I’m proud of you.

Young man:  Look, Lord, I really need to finish up here... This is taking a LOT longer than it usually does.  Give us this day our daily bread.

Father:  You need to cut out the bread.  You’re overweight as it is.  And, just so you’ll better understand, the daily bread refers to the Eucharist.  It’s the bread that’s needful.

Young man:  Hey - wait a minute!  What is this, criticize me day?  I was just kneeling here, doing my religious duty, and all of a sudden YOU break in and start reminding me of all my problems.

Father:  Praying is a serious thing.  You could wind up changed, you know.  That’s what I’m trying to teach you.  You called me, and here I am.  It’s too late to stop praying now.  Keep going - I’m interested in the next part of your prayer.  (Pause)  Well, go on...

Young man:  I’m afraid.

Father:  Afraid?  Of what?

Young man:  I know what You’ll say.

Father:  Try Me and see.

Young man:  Forgive us our trespasses, as we forgive those who trespass against us...

Father:  What about Ann?

Young man:  See?  I knew it!  I knew You would bring her up!  Why are You berating me?  She’s the one who has told lies about me, spread stories about my family, owes me money... I’ve sworn to get even with her!

Father:  But your prayer... What about your prayer?

Young man:  I didn’t mean it.

Father:  Well, at least you’re honest.  But it’s not much fun carrying around that load of bitterness and guilt inside you, is it?

Young man:  No... But I’ll feel better once I get even!  I really have some plans for her.  She’ll wish she never even met me by the time...

Father:  You won’t feel any better.  In fact, you’ll feel worse.  Revenge isn’t sweet.  Think of how unhappy you are right now.  But I can change all that.

Young man:  You can?  How?

Father:  Forgive Ann.  Ask her to forgive you.  Then I’ll forgive you.  Then the hate and sin will be Ann’s problem and not yours.  You will have settled your heart.

Young man:  Why do You have to always be so right?  I have to admit, I want to be right with You more than I want revenge on Ann.....  All right, all right!  I forgive her, and I’ll ask her to forgive me!  Lord, help her to find the right road in life.  She’s bound to be miserable, now that I think about it.  Some way, somehow, show her the right way!

Father:  There now, wonderful!  How do you feel?

Young man:  You know, I don’t think I’ll have to go to bed tonight feeling my stomach in knots for the first time since I can remember.

Father:  You’re not through with your prayer.  Go on.

Young man:  Oh, all right.  And lead us not into temptation, but deliver us from evil.

Father:  Good, good!  I’ll do that.  Just don’t put yourself in a place where you can be tempted.

Young man:  What do you mean by that?

Father:  Don’t turn on the TV when you know there are needs to be cared for, or if the children need attention.  That time you spend having coffee with your friends... if you can’t influence the conversation to positive things, perhaps you should rethink the value of those friendships.  And another thing - your neighbors and friends aren’t the standards for ‘keeping up with’.  And lastly, don’t use me for an escape hatch.

Young man:  I don’t understand that last one.

Father:  Sure you do.  You do it too often.  You get caught in a bad situation and you come running to Me.  “Lord, help me, and I promise I’ll never do it again.”  You remember some of those ‘bargains’ you tried to make with me, don’t you?

Young man:  Yes... and I’m ashamed, I really am.

Father:  Which ‘bargain’ are you remembering now?

Young man:  Well, there was the night when Suzy was gone, and the kids and I were home alone.  The storm was so bad that I thought  the roof was gone for sure.  The tornado sirens were blaring, and I remember praying, “Lord, if you spare us, I’ll never skip my prayers again.”

Father:  I protected you, but you didn’t keep your promise, did you?

Young man:  I’m sorry, Lord.  I really am.  Up until now I thought that if I just prayed the Lord’s Prayer every day, then I could do what I liked.  I didn’t expect anything to happen like it did.

Father:  Go ahead - finish your prayer.

Young man:  For Yours is the Kingdom, and the Power, and the Glory of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages.  Amen.

Father:  Do you know what would bring Me glory, or what would make Me happy?

Young man:  No, but I’d like to know.  I now want to please You more than anything.  I see what a mess I’ve made of my life, and I can see how important it is to just follow Your commandments and to be worthy of Your love.

Father:  You just answered the question!

When You, O Lord, Were Baptized in the Jordan....

These are the opening words of the Troparion of the Feast of Theophany.  We’ve explained this before, but it bears repeating, that we use the word Theophany as opposed to the word used in Western Christendom, Epiphany, because Theophany attaches the meaning directly to God (‘Theo’ as prefix in the word).  Theophany is defined as “a visible manifestation of God to humanity.”  Epiphany carries at least one much lower meaning to the extent of “an illuminating discovery.”

The hymn continues with these words:  the worship of the Trinity was made manifest. 

The presence of God in Trinity is described in the Old Testament, but never in a concrete fullness.  From Gen 1:26 we find, And God said, ‘Let US make man in OUR image, after OUR likeness.’  What possible meaning other than being indicative of the Trinity could the use of the plural have in this phrase?  But it continues.  In Gen 3:22 we find, And the Lord God said, ‘Behold, Adam is become as one of US, to know good and evil.’  These words were spoken by God before He banished Adam and Eve from Paradise.

But again, in Gen 11:6-7, as mankind gathered to build a tower to reach heaven in Babylon, God spoke thusly, Let US go down, and there confound their language.

Scholars in Judaism explain away the plurality by pointing to their word Elohim as that naming God in these instances.  They agree that Elohim is in fact plural, but they explain it away as a grammatical tool pointing to a single deity.

For us, it points to the truth that is fully revealed for the first time in yesterday’s Gospel of St. Matthew.  The Troparion continues, For the voice of the Father bore witness to You, and called You His beloved Son.  Within this phrase of the Troparion, we are shown the truth of the Father’s voice being heard by those who were present, His voice speaking.  Within the Gospel we learn, When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in Whom I am well pleased.’  (Mat 3:16-17)

Here we have for the first time in human history God in Trinity acting as One while showing the attributes of each, the Father acting through the Son and in the Holy Spirit.

The Troparion continues.  And the Spirit, in the form of a dove, confirmed the truthfulness of His Word.  The Gospel text above speaks to the Spirit’s presence, and in His presence there is a confirmation of the Person of Jesus Christ, standing in Jordan as fully Man, being attested to by the Father and the Spirit as fully God.

It is this understanding that fully explains (and fulfills) the images shown only dimly in the Old Testament references.  And it is this understanding that is gifted to us at the very beginnings of the New Testament Gospels to reinforce the essential nature of embracing the doctrine of the Holy Trinity, embracing it as our own understanding, imperfect as it may be, of Father, Son and Spirit, establishing the foundation of our own faith.

Christ is Baptized!  In Jordan!!!