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“And then shall they see the Son of man coming in a cloud with power and great glory.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

That Christ will come with glory to judge the quick and the dead is an unalterable dogma.  It is plainly taught in the Holy Scriptures and by Holy Church.

We find this article of faith in the Creeds, the Gospels, and in the New Testament.  Attached to it is Christ’s judgement of sins.  We just said in the Nicene Creed:  “And he shall come again, with glory, to judge both the quick and the dead….”  The Apostles’ Creed and the Advent collect say the same in slightly different words.  In order to be faithful Christians, we must believe this article of faith, that Christ will judge all men when He returns from Heaven.

 

Now, Advent is not simply the name of this season of the Church’s kalendar.  It means arrival, emergence, dawn, and occurrence.  It comes to us from the Latin words for to come.   Advent means Christ coming to us:  “O come, o come Emmanuel.”

In this holy season, our focus often rests on the prophecies leading up to Christ being born a babe in Bethlehem.  Today’s Epistle to the Romans (xv.12) reads:  “And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”  This is the first advent of Christ into the world.  We remember this when the priest reads the Last Gospel after Mass:  “And the Word was made flesh, and dwelt among us.”

The Second Coming of Christ is His returning in glory to judge the living and the dead.  Our risen and glorified Lord will then confront all mankind.  He will end the world as we know it and usher in a new world of redeemed mankind living fully the life of Heaven.

Today’s Gospel wondrously tells of Christ’s return.  In St. Matthew’s Gospel (xxvi.64b), Christ answers the high priest during His Passion, “nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”

After Christ ascends into Heaven, angels tell the astonished apostles (Acts i.11):  “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”

Christ will return.  We do not know when.  Christ says in St. Matthew (xxv.13):  “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.”

We know that Christ’s return will be spectacular.  Christ says in St. Matthew (xxiv.27), “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”  The Bible uses strange prophetic imagery regarding His return to convey truth beyond our experience.  Our knowledge of the Lord’s return is of necessity partial.

But we are promised that:

  1. The trumpet will sound and all men will hear it,
  2. Our bodies, whether living and dead, will change in an instant,
  3. The cosmic regeneration of a new heaven and a new earth will occur as the former will have passed away,
  4. Our Lord will appear in glory,
  5. We will all be judged according to our deeds, and
  6. God’s Kingdom will be perfectly established.

 

Divine judgement is the process whereby Christ determines the eternal fate of men.  All men live forever.  Christ’s judgement determines where and how we will live forever.  We mean two things when we speak of Christ’s judgement of our souls in the end:  His particular judgement of each of us upon our deaths and his general judgment of us all at His Second Coming.

Jesus is our judge.  St. Paul says in Colossians, “For in him dwelleth all the fulness of the Godhead bodily.” Christ is God.  He is omniscient.  He judges truly.  He plumbs the secrets of each man’s soul.  He better understands why we do things than we understand them ourselves.  He considers every fact in His judgement; He is unlike a human judge who only has a limited and fallible understanding.  Christ fully shares the love of God as creator and as redeemer.  He values the souls of men more highly than we value ourselves.

God created us good, but we, like a dog returning to its vomit, continually turn to sin, to destruction, to death.  What can God do with us in such a state?  He can either dispose of us or save us.  God has chosen to save us from sin and death.  With infinite love and grace unbounded God sent his only-begotten Son into the world to save us from our sins.  He restores us to life.  The judgement of God is personal, but if we step back, we may consider it as the presence of God which reveals the truth about our state.  In order to live with God in love forever, we must first be judged.  Christ’s presence effects judgement.

 

When we die, we face the particular judgement, one of the two last judgements of God.  Before this judgement, we faced the daily judgement of our conscience.

The particular judgement differs from the general.  It is less a formal judgement than the completion of our life’s work.  We will have lived our life and made our inclinations and habits known to Him.  It is a private affair between Christ and the soul.  It is preliminary.  It is the last of the long line of similar judgements in our life.  The time of decision is over, for we are dead.  If we have not stifled our conscience, we will have been judging our actions during our life.

As we look at ourselves and other men, widespread solid evidence of our salvation is not apparent.  We do not die perfectly loving, perfectly moral, and perfectly faithful.  One must be holy to live in Heaven, and we do not die holy.  Our righteousness is that of Christ, but Christ does not take over our selves, remove our free will, and govern our actions to be only righteous.

Christ judges us upon our deaths as either saved or damned.  If saved, our spiritual progress does not end there.  It continues on after our deaths until our dross is fully burned off, leaving only purity behind.  Isaiah (i.25) says:  “I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:”  One must not hold to the peculiar Roman doctrines of Purgatory, indulgences, and the treasury of merits to acknowledge the universal Church’s teaching on the matter.

God is all-knowing, all-loving, and all-wise.  He can search a man’s heart and weigh what he finds, even if the man had few opportunities to make moral actions in the light of God’s revelation.  Out of the least opportunities in the young and the ignorant, Christ can make accurate and unerring judgements.  His judgement is not hampered by our limits.

If a man is damned at his particular judgement, it will be as Abraham said in the parable of Lazarus and Dives (St. Luke xvi.31):  “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”  Which is to say that the pattern of wickedness and resistance to goodness the man had chosen for himself during his life will carry on for eternity.

But for those who are who are saved comes something entirely different.  Hebrews (xii.14) reads:  “Follow peace with all men, and holiness, without which no man shall see the Lord:”  None of us reach perfection in this life of ours, this vale of tears, of labor and pain and death.  But we start a good work that is made perfect in Christ.  Christ makes us perfect.  Christ makes us holy.

All men, no matter what heights of holiness they have achieved in this life, will no doubt have much to learn and much to cast aside before they finally enter into God’s presence in Heaven.  Our personal journey towards perfection will continue on until the day of the Lord’s Second Advent.  The purification of our souls is precious for those who desire God.

There may be pain in this growth, as perfection in Christ might require a necessary suffering on our part to refine our imperfect souls.  St. Paul says in 1 Corinthians (iii.15), “If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”  Rest assured, Christ will weigh our life upon our death, and we do not want to be found wanting.

 

The general judgement follows the Resurrection of the Dead at Christ’s Second Coming.  Having been raised from the dead, all men will stand before Christ our Judge.  Our Lord describes this in St. Matthew (xvi.27):  “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.”

The Revelation has a longer description of it (xx.11-15):

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.  And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.  And death and hell were cast into the lake of fire.  This is the second death.  And whosoever was not found written in the book of life was cast into the lake of fire.

 

Sin is enticing.  If sin were not so tasty, nobody would sin.  In the Garden, Adam and Eve were not only set for life, but for all eternity; yet sin was so tasty to them that they risked it all and suffered death and misery just for a bite.  We love our sin.  We love our greediness.  We love our booze and pills.  We love our prideful contempt of others.  We love talking behind each other’s backs.  We do love our sin.  So we focus on our beloved sin instead of Christ and His judgement.

We do not like to admit it, and perhaps some of us never will, but we tend not to live our lives as if we were in the presence of Christ.  Maybe we think that God has greater things to do than concern himself with our lives.  Maybe we act like atheists, living our daily lives as if God did not exist, not praying to him, not thanking him, and doing what we like instead of what he requires.

Reverend Fathers, brothers and sisters, it is better to judge ourselves now so that we may amend our broken and sinful ways while there is time.  When we die, we will no longer have time to repent and amend our wrong ways.  So must we comport ourselves and live our lives that we can joyfully and hopefully anticipate Christ’s Second Coming.

 

“And then shall they see the Son of man coming in a cloud with power and great glory.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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“. . . Walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God . . . .”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

St. Paul noted the marvelous progress shown by the Christians at Colossae.  They bore evidence of good Christian life regarding our Lord, each other, and themselves.  St. Paul had heard of their “faith in Christ Jesus”.  He had heard of the love which they had “to all the saints”.  And he had heard of “the hope which is laid up” for them in heaven.  The Colossians had progressed beyond the basics of the Christian Faith, and St. Paul loved them all the more for it.

St. Paul knew that progress towards God continues on.  So, the Lord moved the Apostle to the Gentiles to make repeated intercession for the perfection of his brethren.  Five times he prayed for the Church at Colossae to continue to grow in the faith.  St. Paul knew nothing of resting on his laurels.  He prayed and preached and urged and loved until he was martyred in Rome.

God created us in his own image.  We love, we have a soul, we create.  God the Father loved us so much He sent His Son to be born of a woman, to die for our salvation.  St. Paul experienced conversion of his soul and increased in the Holy Ghost until he died and went to heaven.  Likewise, we follow our Lord Christ and the saints before us.  We put off the old man of sin and put on the new man of salvation.  Donning righteousness, we grow into Christ.

Spiritual growth is the maturity and continuation of our salvation.  As Christians, we are called to Christ, to His sacred Person.  Getting up and following Him, the journey changes us.  As we continue walking, we grow.  We are all lame and befuddled, running into each other and going in circles entirely too often.  But so long as we walk the way of Christ, we continue to progress in the Holy Ghost.  If we sit down and go no further, then we jeopardize our growth and our salvation.

 

What does this past progress and future perfection mean for the Colossians and for us?  Here are five theological words united by doctrine and their ending:  “Justification, sanctification, consecration, purification, and assimilation.”

Christ saves us in justification and sanctification.  As Fr. Francis Hall wrote, “Justification initiates sanctification, and sanctification affords the explanation and fulfils the implied promise of justification.”  Consecration, purification, and assimilation are aspects of sanctification.

Justification is Christ making us acceptable to God.  Christ makes us acceptable by His Incarnation, Crucifixion, and Resurrection.  Justification is both an instant and a beginning.  Christ’s death and His sanctifying work in us sets us on the way of becoming united with Christ.

Christ continues the work of justification through the Holy Ghost in the process of sanctification.  Sanctification is part of our salvation.  Our continuing growth in holiness cannot be understood apart from Christ’s saving of us.  The two are bound together.

St. Paul depicts an image of the mature Christian, full grown.  Spiritual growth is not just about the initial act of salvation.  Rather, we wend our way along the path our Lord went before us.  We respond to a calling.  Being called to the Person of Christ, we change along His way.  This sanctification is part of our journey.

Sanctification has three aspects:  consecration, purification, and assimilation.  We are set apart as holy, or consecrated.  We are made clean from our sinful ways, or purified.  We are made to grow into the likeness of Christ, or assimilated.

As members of Christ’s Body and justified by Him, we are a holy people united to Christ.  We are consecrated.  The Holy Ghost mystically joins us together with Christ in the Sacrament of Holy Baptism.  In the waters of Holy Baptism, our sinful natures die, and we arise in Him.  Through Christ, the Holy Ghost sets us apart from sin.

If we are set apart, we cannot fall back to our earlier state of sinfulness.  To remain consecrated, we cannot sully ourselves continually with the filthiness of sin.  We must also be purified of all sin.  This second aspect of sanctification called purification assists in the retaining the state of the first aspect of sanctification called consecration.

Christ calls us to grow into the likeness of the divine nature of God.  He is God incarnate.  He is God with us.  As He lived, so are we to live.  He avoided all sin.  He lived in the will of God the Father.  He loved everyone.  He prayed for His persecutors and died for our sins.

This is the life we too must live.  This is the life which will let us live in the presence of God for all eternity.  This is the image of God in which we were made.  We must join in the divine character of God.  We must assimilate into Godliness.  This is the third part of sanctification.

We are justified and sanctified to be made fit for eternal life in the Kingdom of God.  Thus, we must go through this consecration, purification, and assimilation.  St. Peter quotes Leviticus when he writes, “Be ye holy; for I am holy,” in 1 St. Peter i.16.  Our Lord Himself says, “Be ye therefore perfect, even as your Father which is in heaven is perfect” in St. Matthew v.48.  Only in the participation of the divine life of God are we fit to enter Heaven.

This sounds like a tall order.  It is.  But, “I can do all things through Christ which strengtheneth me” (Philippians iv.13).

To be with God for all eternity, we must change.  We cannot stay as we are.  We are mortal.  God is immortal.  We are sinful.  God is holy.  We are selfish.  “God is love.”  We are made acceptable to God the Father by God the Son through God the Holy Ghost.  As Christ makes us acceptable through His death and Resurrection, so we must continually grow to become like Christ.  Set apart in holiness, purified of all sin, we assimilate into the perfect life of the Blessed Trinity.

 

Looking back to the epistle lesson, we probably find it incoherent to simply “walk worthy of the lord”.  We are called to become united with Christ through justification and sanctification.  What does this look like?

We must grow into and keep God’s will as it is known to us in Holy Scriptures, in Holy Church, and in our informed conscience.  In particular, Christians bear six basic duties in our progress towards God.  These are weekly worship, frequent Holy Communion, regular fasting, tithing, keeping a clean conscience, and keeping ourselves chaste.

If you are able, you have an obligation to attend Mass every week.  Due to my chronic illness, I was unable to regularly attend Mass over the course of two years.  I found it frighteningly easy to get used to it.  It is not good for the soul.  Regular attendance will not get you into heaven, but avoiding the worship of the Living God is no way to live with him forever.  If we will worship Him for all eternity, we had best get used to it now.

Almost all of us receive the Body and Blood of our Lord Jesus Christ at every Mass.  In olden times, this was uncommon.  I am thankful that this parish is faithful in receiving the Blessed Sacrament so frequently.  Frequent communion often comes at the price of poor preparation to receive.  We should all strive to diligently prepare to meet our Lord on Sundays and other festal days.

Fasting has faded as a Christian discipline and reëmerged as matter of diets and fads.  When we read the Gospels and devotional aids, fasting confronts us frequently.  If you look at page Roman number fifty one, “LI”, of our Book of Common Prayer, we see two fasts, Ash Wednesday and Good Friday, and three sets of fast days.  The first set is the forty days of Lent, the second is all the Ember Days, and the third is all Fridays outside Christmastide and the Feast of Epiphany.

The Church Kalendar is particularly helpful in noting fast days.  Sometimes we see a distinction between fasting and abstention, with fasting being the reduction of amount of food eaten and abstention being the reduction of the quality of food eaten, usually meat.  Fasting is to be accompanied by prayer.  Fasting is only reserved for those physically healthy enough to fast and who do not need great physical strength in the course of their day.

Tithing can be a difficult subject.  Suffice it here to say that God has given us various amounts of material wealth to support our lives, and we have an obligation to return to him an appropriate amount in thanksgiving.  We should especially note that tithing is less a manner of fundraising or meeting a budget than it is a spiritual discipline of thanking God with our substance.

Keeping a clean conscience is a most critical method of pursuing sanctification.  There are two parts to keeping a clean conscience.  The first is to confess our sins, for by it we present to God our sins for Him to wash away.  This continues the work begun in us in Holy Baptism.  Perhaps you commit fewer sins than I, but I find the three-fold discipline of confessing my sins privately at night, daily and weekly at the Offices and Mass, and occasionally privately with a priest most helpful.

This brings us to the second part of keeping a clean conscience.  We are to avoid sin.  Sin is an offense against God, and sin is a state of brokenness between us and our loving Savior.  We are to flee from sin and to Christ.  We need to educate our conscience by learning right from wrong and seeking counsel on tricky circumstances when needed.  We need to exercise our conscience by avoiding occasions of sin and participating in the sins of others.  The more we educate and exercise our conscience, the less we will need to confess our sins.

Lastly, keeping ourselves chaste means seeking holiness in our sexual relationships.  Single or married, we are called to comport our sexual lives like the rest of our lives:  faithful and consecrated to God.  We cannot remain chaste when we lust with a roving eye or when we sleep with those whom are not our spouse.  Keeping ourselves chaste, like all these other duties, is fundamental to our journey of sanctification.

 

To “walk worthy of the Lord unto all pleasing”, we ought to pursue God vigorously and to respond when he calls us.  Our ultimate end is with God, and our journey here on earth should take us to heaven with him.  Taking care of our fundamental obligations helps us work with Christ and the Holy Ghost and not against them.  Remember today’s epistle.  The Colossians began the race well, and St. Paul earnestly prayed that they would continue the course until their reward.

 

“. . . Walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God . . . .”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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“O ALMIGHTY God, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord; Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys which thou hast prepared for those who unfeignedly love thee;”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

St. Ephrem the Syrian is the first in the historical record who mentioned the Feast of All Saints, doing so before A.D. 373.  The Orthodox still celebrate the feast on its older day, the first Sunday after Pentecost, when we now celebrate Trinity Sunday

We derive the word, saint, from the Latin, sanctus, which means holy.  To make something holy is to hallow it.  All Hallows means All Saints.  Thus, Halloween or All Hallows’ Eve means All Saints’ Eve.

A saint is a holy person.  All whom God judges righteous and elects to go with him into everlasting felicity are saints.  In the end, there are only the saints and the damned.  If we persevere in Christ, we shall be saints too.

 

Sometimes, Christians on Earth are called saints.  But as with the wheat and the tares and the wedding banquet and the wedding-garment, some who will not persevere are mixed in with those who will.  We do not know who will be faithful and who will fall away.  Thus, we usually reserve calling saints only those whom we strongly suspect of profound personal holiness.

The Church acknowledges heroic Christians as saints.  The Body of Christ can discern what we cannot as individuals.  Dying the martyr’s death is a particularly good indicator of sainthood.  A holy life and performing miracles possibly indicate sainthood.  However, being a prominent Christian, such as a king or bishop, is not a trustworthy sign of sainthood.  A common quip amongst the saints is to the effect of:  ‘the road to Hell is paved with the skulls of bishops and priests’.

Whether recognition of saints is formal, as with the Church of Rome, or informal, as with the Orthodox and Anglicans, it is not an individual thing.  All require the recognition of the Church.  Formal or informal, the Church gets a collective sense of a soul’s holiness and faithfulness.

 

Today, we worship together and celebrate the feast of all God’s saints.  The first documentary evidence for invoking the saints is from around A.D. 156, when the Church celebrated the anniversary of St. Polybius’ martyrdom.  The cult of relics, with its own Scriptural and theological support, reinforced the cult of saints.  In the Fourth Century, St. Cyril of Jerusalem distinguished between the martyrs included at the Mass who pray for us and the regular dead whom we pray for.

Some of us are quite devoted to one saint or another.  Many of us learn lessons on how to walk the way of Christ from the examples of the saints.  We ask for the prayers of the saints.  But we may take our admiration or veneration of the saints too far, confusing the creature and the Creator by worshiping or adoring them.  That is idolatry.  An immeasurable gap between Creator and creature exists between the Lord God and the saints, including the Blessed Virgin Mary.

Truly, only Christ has the merits, the unburdened freely earned goodness and virtue, to bestow upon us.  We who sin can do no good thing without the burden of our sins.  We cannot repay the damage we have caused, much less add more atop it.  Only Christ was sinless, and only He performed holiness with what He innately possessed, for He is true God of true God.  We are not.  We derive our goodness from Him.  The saints do not have their own merits.  So, we do not invoke the merits of the saints, for theirs are the merits of Christ.

During the Medieval era, the veneration of saints gained some unbalanced additions.  The Reformation cleaned house, as it were, too far amongst Lutherans and Calvinists and not far enough amongst Romans.  Our relationship with the saints ought never obscure the fundamental truths of the Faith and the Persons and work of Almighty God.  The invocation of saints is a vital but subsidiary part of our Christian faith.

Throughout the year, the Church celebrates a great many saints in her kalendar.  The feast of the apostles Ss. Simon and Jude were last week and that of St. Andrew is at the end of this month, with many less prominent saints in between, such as the Martyrs of Uganda and St. Hilda.  But a great many saints are little known.  The Feast of All Saints includes both the recognized, or canonized, saints and the saints who died in obscurity.

The saints above intercede for us as we intercede for each other down here.  We pray for the dead, the Church Expectant.  The saints in glory, the Church Triumphant, pray for us.

Holy Church understands that the prayers of the saints are efficacious to us, but we know not how.  We know that the saints pray for us and this avails in our lives in ways we do not comprehend.  Fr. Knowles, the author of The Catholic Religion, said:  “Their holy prayers to God for us must aid our faulty ones to Him!”

 

“O ALMIGHTY God, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord; Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys which thou hast prepared for those who unfeignedly love thee;”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

“This world is not our home”

Christ did not say that His kingdom was not in this world.  Christ said that His kingdom is not of this world.  All men who live or who have ever lived are of this world.  We are all born of the corrupted seed of Adam.  But all who are born again in Christ are made into a kingdom not of this world.  God the Father “hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.”

Christ is not a king like the kings of this world.  He derives His authority from God the Father, who has given Him all authority upon Heaven and Earth.  His authority derives from on high, not from this world.

Christ’s kingdom is an eternal kingdom, it lasts through the end of the world.  Given from God the Father, this kingdom existed before the world and will outlast it.  God’s kingdom is strange to the ways of this world.  Christ shows that His government is above worldly government, which is corrupt and mortal.  His kingship is not after the manner of earthly kings.

This world is the realm of power and politics and lording it over one another.  Violence and force do not bring people to the kingdom of God; persuasion and witness do.  While violence and force have their place in this world, governed as it is by the powers of darkness, they have no place in the kingdom of God.

The kingdom of God sounds archaic, for it is a monarchy.  Christ is King.  Jesus is Lord.  We use ancient language to describe our relationship with Him.  The Roman Catholic Church goes even further by saying that cardinals are princes of the Church!

I suspect that we feel uncomfortable with the idea of Christ as our King.  We like Him very much as a baby in a manger.  I suppose other times we feel comfortable with God running things in heaven, looking out for us in his Godlike and almighty way.  But when it comes to subjecting ourselves to the rule of Christ in our daily lives, we sometimes hesitate.

When the early Church worshipped Christ, they became more and more like Christ, and they grew like wildfire.  The early Christians did not attend parishes that were most like what they wanted, make the service the way they wanted, or conform the teaching to be as they wanted.  Rather, they passed from the kingdom of this world to the kingdom of God.

And the world spat on them, as it had done before with Christ our king.  Converting to Christ is no way of accruing worldly honor.  The early Christians obeyed their Lord and Savior, they became like Him as disciples, and they grew and spread, adding souls to the kingdom.  This is the way not only of faithfulness to God, not only of resisting the sinfulness of the world, but is the way of evangelism, growth, and maturity.

Christ is the anointed monarch of heaven and earth, of Church and of Creation.  The mission of Holy Church is Christ’s salvific work in the whole broken cosmos.  In St. Paul’s Epistle to the Colossians, Christ is called the “head of every rule and authority”.  Christ created all and rules all.  We are members of His Body in that broken cosmos.  Each one of us has a high position.  Each one of us who answers the call and conforms to Christ is part of the greatest story ever told.

 

We are citizens of two cities – the city of God and the city of this world.  We are subjects of Christ our King and citizens of this world.  How we comport our lives in this world is both informed by the eternal kingdom and influences our eternal lives.  Conversely, our life under Christ our King informs our citizenship here on earth.

The zeal of the French Revolution and the political forces which followed it sought to destroy what Edmund Burke called the “little platoons” of society.  This was his poetic phrase for those free associations of people mediating between the state and the individual.  The governments of this world count Holy Mother Church as one of those institutions which must be controlled or destroyed.

The Bishop of Rome created this feast of Christ the King in 1925.  I heard it told that he did so as a challenge to communism.  There is some truth to this, but the truth is bigger yet.  The run of politics throughout the world in the 1920s continues today.  From totalitarianism to liberal democracy, modern men are inclined to accord the state, the worldly government, as the comprehensive authority over humanity.  This was not always true.  The modern state is, well, a modern development.

Christians, ruled from on high by Christ our King, ought to doubt the health of this development.  Old governments, tyrannous they might be, never reached so deeply into the lives of their subjects.  Neither the Roman Senate nor King Herod could watch us like communists or Nazis, who in turn could never so thoroughly search our private lives like the big data of networked computers, sophisticated software, ubiquitous cameras, and tracked internet activity.

This world is not our home.

 

This past Friday was the Feast of Blessed Alfred the Great.  Our collect for this feast sheds a powerful light on the proper relationship between this corrupt kingdom and the Kingdom of God:  “O God, who didst call thy servant Alfred to an earthly throne that he might advance thy heavenly kingdom….”  This part of creation is passing away.  Alfred the Great’s God-given task was to govern his earthly kingdom so to advance Christ’s heavenly kingdom.

I always crack a smile when we celebrate this Feast of Christ the King during an election season.  So we well should turn in the Prayer Book to the collects following Morning and Evening Prayer.  There, we find in A Prayer for Congress the petition that God the Father would be pleased to

direct and prosper all their consultations, to the advancement of thy glory, the good of thy Church, the safety, honour, and welfare of thy people; that all things may be so ordered and settled by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety, may be established among us for all generations.

The invasion of the Kingdom of God into this world would indeed bring “peace and happiness, truth and justice”, and “religion and piety”.  This would transform our world.

We ought not be bosom friends with this here haunted and broken kingdom.  We are sojourners in this world.  United with Christ, He has graciously translated us into His eternal Kingdom.  We have already begun our lives into eternity, which will be consummated on the day of doom, the day of judgement, the day when we have our new bodies and go to live with Christ forever whilst the damned are cast into the eternal flames.

As we sing in the second stanza of Hymn 209, O salutaris hostia:  “O grant us life that shall not end, In our true native land with thee.”  Our true native land is the Kingdom of God.  We were born into this world, the same world which did not welcome Christ.  But through our Baptism into the death and resurrection of Christ our Lord, we boldly “enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;” (Hebrews x.19-20) and are translated from this dying kingdom to the eternal Kingdom of God.

 

Tomorrow is the Feast of the Martyrs of Uganda, the many Anglican and Roman Catholic boys who were the pages of the pagan king of Buganda.  Concerned by encroaching colonial powers and the missionary struggles between Moslems, Romans, and Anglicans, the king doubled down on his worldly authority.  In trying the obedience of his worldly subjects, he demanded that his pages submit to him sexually.  The devout Christian boys refused.  For their disobedience to their earthly king and their obedience to the King of Heaven, they were martyred.  Nourished by their blood shed for their true king, Holy Church grew enormously in Buganda through witness and persuasion, not force and violence.

Our true home is with our Lord, where He reigns.  This world is not our home.

 

“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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From the 24th chapter of The Wisdom of Jesus the son of Sirach, or Ecclesiasticus:

“With all these I sought rest: and in whose inheritance shall I abide?  So the Creator of all things gave me a commandment, and he that made me caused my tabernacle to rest….”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

We teach what Holy Church teaches whilst we only hold that doctrines provable from Scripture are necessary for salvation.  Holy Church has taught for at least fifteen centuries that our Lady was carried off into Heaven upon her death.  Believing this, too, is not considered necessary for salvation, but it makes a great deal of sense and has been taught by Holy Church.

St. John of Damascus preached:

This day the Ark of the living God even the holy and living Ark, wherein once its own Maker had been held, is borne to its resting place in that Temple of the Lord which is not made with hands.

This day the spotless Virgin, who had been defiled by no earthly lust, but rather was enobled by heavenly desires, died only to live without returning to dust.  For being a living heaven, she took her place today among the heavenly mansions.

This is the great lesson of the Feast of the Assumption.  Our place is with God.  The one person who was not also God who set the most excellent example of obedience and devotion is the Blessed Virgin Mary.  God calls us to him.  Christ has opened Heaven to all believers.  St. Stephen the Proto-Martyr followed thereafter by dying for his faith in Christ.  Made regenerate in Holy Baptism, nurtured in the Blessed Sacrament, and living lives of love and obedience, we will live with God forever.

He Who condescended to be born of the Blessed Virgin is “the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God; Begotten, not made; Being of one substance with the Father;”  Her son, the son she bore in Bethlehem, is the Son of God.  To protect against the Arian and other heretics who denied that Christ was God, Holy Church for ages has called the Blessed Virgin Mary the Theotokos, or Bearer of God.  The Latin and English appellations Mater Dei and Mother of God are not exactly similar in meaning, but they cannot be denied without doubting our Lord’s divinity.

The Virgin’s motherhood is imminently human.  She was and remains fully human.  Her carrying, bearing, nurturing, and loving her Son is deeply human.  Her motherhood is of her human nature.  Christ has two natures, the one from His Father, and the other from His mother.  Both are necessary for Christ to be one Person, both human and divine.

But when we speak to St. Mary, we speak to her as a saint in her own right.  Her authority over her Son ended when He came of age two thousand years ago.  The tender bonds of love between mother and child no doubt still carry on for them, but her sanctity was won by the merits of Christ in His life, death, and Resurrection, just like they are for the rest of us.  Yet we may still ask for her prayers, for as we read in St. James’ Epistle, “The effectual fervent prayer of a righteous man availeth much.”

If the power of a soul’s prayer depends upon her relationship with God, her participation in the divine worship of Heaven, and her increase in grace upon grace, then we may very well think that the prayers of the Blessed Mother are more effectual than those of other saints.  She is the exemplar of the faithful human soul’s loving giving of herself to God.  We read in St. Luke (xi.27-28):

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.  But he said, Yea rather, blessed are they that hear the word of God, and keep it.

The Blessed Virgin is not the preëminent of saints because she is Christ’s mama.  She is the preëminent example of faithfulness and grace amongst all men.  Likewise, she possesses a purity and innocence exceeding all others.  St. John Chrysostom preached:

… If her kinship in itself could have profited Mary, it would also have profited the Jews, . . .  Yet, as long as his brethren cared only for their own interests, their relationship to Christ profited them nothing, but they were condemned with the rest of the world.

She is the greatest of saints because she shows us the fullness of the sanctified response of the soul of man to our loving and holy God:  “My soul doth magnify the Lord….”

We cannot give her too much respect and honor, so long as we remember that worship alone belongs to God.  We do well to remember that her holiness is the reflection of the burning and brilliant divinity rather than of herself.  So it is that by honoring her, we honor her Son, Whose grace alone made her this mirror of perfection.

The highest honor paid to our Lady is only dangerous when confused with the worship given only to our Lord.  The Seventeenth-Century Bishop of Chester, John Pearson, wrote:

We cannot bear too revered a regard unto the ‘Mother of our Lord,’ so long as we give her not that worship which is due unto the Lord Himself . . . .  Let her be honored and esteemed, let Him be worshipped and adored.

The Assumption of the Blessed Virgin is more pious and ancient belief than article of faith.  But we know that when we die, Christ judges us, and if invited, we go to Heaven.  That our Lady died and went to Heaven is undeniable.  How and when she went to Heaven can be argued.  The Assumption highly honors our Lady and ought greatly to inspire us.  We, too, ought to increase in Christ, die in Christ, and then live with Him forever!

 

“With all these I sought rest: and in whose inheritance shall I abide?  So the Creator of all things gave me a commandment, and he that made me caused my tabernacle to rest….”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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St. Matthew xxv.41:  “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

I read an anonymous quote this week which seemed appropriate to share with you this Sunday, the fourth of the Four Last Things, Hell:  “Everyone will live forever. Not everyone will enjoy it.”

 

Satan hates us so very much.  For all the rebellion and hatred he bears to God, he cannot hurt God directly, for God is all powerful.  Even when he thought he could hurt Christ, he could not tempt Him into sin.  He could not break Christ on the Cross.  Instead, Christ broke the power of Satan and Hell on the Cross.

However, Satan can hurt God’s creatures.  Unlike the angels, we men are made in the image of God.  Satan seeks to destroy us like a ravening lion. So when Old Scratch and his demons get their filthy claws on us in Hell, they torture for all eternity.

Both man and angel are created, are designed, are built to bask in the presence of the great giver of life, the Lord God Almighty.  As much as man and angel may hate God and seek to flee from his presence, so both are horribly distressed by great longing for God.  That impure corrupted longing turned long ago into distorted loathing and hatred and contempt for the erstwhile object of love.

As Fr. Von Cochem says about the Devil:

Of all the fallen spirits, not one is so abominable as the chief of all, the haughty Lucifer, whose cruelty, malice and spite render him an object of dread not merely to the damned, but also to the devils subject to him. This Lucifer is called by various names in Holy Scriptures, all indicating his malignity. On account of his repulsiveness he is called a dragon; on account of his ferocity, a lion; on account of his malice, the old serpent; on account of his deceitfulness, the father of lies; on account of his haughtiness, king over all the children of pride; and on account of his great power and might, the prince of this world.

The other devils and demons are fallen angels who are not as mighty or created as perfectly good as Lucifer, and therefore are not so evil and ugly as him.  Just as men often in Scripture behold angels and attempt to worship them because of their beauty and goodness, so we would hardly be able to abide the presence of demons in their unhidden form because of their ugliness and wickedness.  That we can scarcely contemplate how miserable in appearance devils are is why they are often portrayed in a gruesome and grotesque manner.

Immediately after making my confession on retreat at Holy Spirit monastery in Conyers, I was visited in a nightmare by a creature so horrible in countenance that I could only barely describe it.  I was immensely terrified and would have been frightened away from spiritual matters entirely – thus acquiescing to the damning of my soul – were I not fortified in the Holy Sacraments and prayer.  The Sacraments are the grace of God the Son and prayer is ultimately of God the Father – when mediated by God the Holy Ghost, we are invincible to all demonic spiritual attack.

Hell is the place reserved for Satan, his demons, and cursed men.  It is a place of everlasting fire.  St. Matthew xxv.41:  “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:”  Hell is real and everlasting, as is Heaven.  The wicked and damned go to Hell forever, and the righteous and saved go to Heaven forever.  St. Matthew xxv.46:  “And these shall go away into everlasting punishment: but the righteous into life eternal.”

The Roman Christians in antiquity would stand prayerfully together as they would be mauled to death by wild animals in the Coliseum.  They could die heroically at peace in our Lord while vicious beasts, deranged by hunger, would pounce upon them, pull them down, and tear their flesh with fang and claw.  They could die this way because they had victory in Christ and knew that Hell had worse to offer.  Think upon that, dear souls!  How ruthlessly did the lions rip into their flesh!  Would the angry hungry evil angels be more merciful than a brutalized innocent animal?  Our brethren knew that the feasting of demons upon their Resurrection bodies would go on for eternity – and the demons would never eat their fill or satisfy their lust for flesh.

Oftentimes I have heard that the company would be better in Hell than in Heaven, as if Hell would be some great party that would never end.  Perhaps the companionship would not be near as boring as would be the squares in Heaven.  But loving-kindness is entirely missing in Hell.  There is no camaraderie amongst the damned.  Hell is the realm where all are embittered against each other, mocking and cursing with enmity for all.

 

St. Mark ix.43-4

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:  Where their worm dieth not, and the fire is not quenched.

Christ says this not to injure our bodies.  Sin does not work in our hands and feet and eyes.  Sin works in our hearts.  But indeed we should be counted among the blessed if we were to lose our hands and feet and eyes in this world and flourish in Heaven above for all eternity!  The holy martyrs certainly thought so.  St. Lawrence the Deacon was roasted alive.  Yet knowing that Christ was his redeemer, he famously said to his executioners to turn him over, for this side was done!  How could he be so bold as he died a death of torture?  Because His savior lived!  And St. Lawrence was about to join Him in Heaven.  Truly the slings and insults of this world are nothing compared to the agonies of Hell.

So Christ says it is better to cut off your own body parts and live maimed than to go to Hell intact.  And three times here in St. Mark’s Gospel Christ tells us why:  “Where their worm dieth not, and the fire is not quenched.”  The filthy, rotten, tormenting, grotesque demons of Hell do not die in Hellfire.  They gnaw on your soul for eternity.  And the fire never wanes or dies either.  For age unto age the blast furnace heat far exceeds the fire into which King Nebuchadnezzar threw Shadrach, Meshach, and Abednego.  That pagan king heated up that furnace seven times beyond its regular blaze.  So very hot was it that the men who threw the three Jewish lads into it died from exposure to the heat.  Yet God sent his angel to protect the young men in there.  But Hellfire is profoundly hotter than the furnaces of Babylon, and God keeps his holy angels far from pits of Hell.

The rich man asked Father Abraham to send Lazarus with his finger dipped in water so to cool his burnt parched lips.  But Father Abraham told that wicked soul that he had enjoyed his good things in his life and not done justice.  There was no relief for him who had ignored the righteous soul starving at the gate, stepping over the poor man on his way about town.  There is no relief in Hell, there is no companionship in Hell, there is no clean air to breathe in Hell, there is no rest from torment in Hell, and there is no peace and quiet in Hell.

The unforgiving oven of Hell continuously burns all flesh therein.  And since all the cursed souls in Hell possess their eternal bodies, the stench of burning flesh does not abate over the millennia.  The cries of the cursed, the stench of the damned, the torments of the devils, the separation from God, and the sheer inescapability of it all are too gruesome for us to understand but in the extremes of our language.  For we still possess our frail bodies of our mortality.  We still live our lives of decision.  We may yet turn to God.  We may yet spurn Satan and embrace Christ.  Our judgement is still yet to come, for we mortal men remain alive … today.  But as death and judgement await us, so does either Heaven or Hell.

 

St. Paul wrote in 1 Corinthians ii.9, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”  Wonderful bounteous beauties await those who follow Christ unto the end.  There, in Heaven, we will eternally witness and experience the dynamic loving-kindness of the Father, the Son, and the Holy Ghost.  But those in Hell are denied this, the Beatific Vision.  The damned do not behold God, for they lived without God; they lived for themselves, and so they remain tortured by the lack of God for which they were made in the company of all the foul spirits who rejected God for themselves.  Thus, those in perdition suffer the company of the most selfish wicked souls ever created while those in bliss enjoy the great love of those who put you above themselves.

We were made by God to enjoy God.  To be denied God for eternity is the greatest sorrow man can know.  Now we are on the earth in our mortal life, and so we can only barely glimpse what the damned miss.  For we ourselves are yet getting to know God.  We still foolishly believe that something other than God may bring us greater joy than our Creator.  St. Bonaventure said, “The most terrible penalty of the damned is being shut out forever from the blissful and joyous contemplation of the Blessed Trinity.”  St. John Chrysostom said, “I know many persons only fear Hell because of its pains, but I assert that the loss of the celestial glory is a source of more bitter pain than all the torments of Hell.”  Every moment we feel loss or long for something we cannot have, we are touched by the lack of God in our lives.  So we try to fill up our emptiness with the delights of the flesh and the world, with passions, honors, riches, sensual gratifications, and all the vain and fleeting pleasures of this realm.  But all of these things are hollow and empty.  God alone is the one true source of the soul’s happiness.  To be finally denied the only source of happiness is logically to live in eternal despair and agony.

The eternal sorrow of the damned will recall their many occasions to turn from the way of wickedness, all the wrongs committed against God and neighbor, and all the many times their friends and family urged them to amend their ways.  Thus their conscience will pain them beyond measure, along with the stench, the heat, the cries of the lost, and the torments of demons.  They will forever know that they could have avoided such an unbearable fate had they only responded truthfully to the Lord of life instead of making their own way according to their own perverse and peculiar thoughts.  Alas, the presence of their own minds, will, conscience, and memory, cause the damned everlasting torment so unspeakable that our stomachs quiver in disgust.

 

Dear children of God, do not listen to the whispers of this world, which are either the hushed tones of sinful men or fallen angels.  David said (Psalm xiv.1):  “THE fool hath said in his heart, There is no God.”  You will hear that there is no God, no punishment, and no Hell.  You will be told that you may live your life however selfishly you wish and will never have to answer for your crimes.  But those words tempt you away from Christ and straight into the maw of Satan.

 

To avoid Hell, you must believe in Jesus Christ and give your heart to Him, you must be Baptized into His Death and Resurrection, and you must repent of your sins.

To grow in Christ as a living branch of his Body, you must obey the Six Precepts or Duties of Churchmen.  That is, worship every Sunday and Holy Day of Obligation.  Receive the Body and Blood of Christ frequently.  Give our Lord the first tenth of your income in the tithe.  Seek after righteousness by keeping your conscience clean of all sin and confess your sins if you fall.  Fast like our Lord did when directed to by His Body.  And keep the marriage laws of the Church, witnessing to the holiness of Christ.

If you are doing all these things, then seriously attend to prayer, good works, and studying the Holy Scripture.  It is possible and not all that difficult to live such a life.  Besides avoiding Hell, the soul who carefully lives a Christian life will grow closer and closer to our Lord while you still draw breath on this earth, after which He will not forget you in the world to come.

 

St. Matthew xxv.41:  “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

 

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In the Collect for Advent, we pray to God, “that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal….”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

“Preparing for Heaven”

A wonderful Christmas hymn by Blessed Charles Wesley concludes with this stanza:

Made perfect first in love,
And sanctified by grace,
We shall from earth remove,
And see His glorious face:
His love shall then be fully showed,
And man shall all be lost in God.

We will experience Heaven as being lost in God; solely desiring Him and living with Him; detached entirely from the things of this broken and corrupt world.

Father Paul Raftery said:

Man is made for union with God. The fulfillment of this union comes in heaven. Only there will the human creature, into which God has placed a profound desire for Himself, have the satisfaction of all its hopes and desires. All the limited goods of this world cannot touch the desire for God that He has place within us. Nor can we simply turn off this desire. It is fixed within us, an irrevocable part of our nature.

Heaven is eternal presence of God.  God created all good things.  Only perfect things and imperfect things exist.  We are fooled by imperfect things to not follow God.  Thus we say with Hank Williams, Jr., “If Heaven ain’t a lot like Dixie, I don’t want to go.”  But God eternally satisfies us; he made us this way.  The real attraction of ourselves to a broken thing is in how that imperfect thing shows off God to us.

Today, we are confused why Heaven can be so delightful because we are confused in our attachment to the world.  Our spiritual work as we mature in Christ is to detach from earthly things and see the sweetness of God.  As we walk the Christian Way, we increasingly understand that our true desire is for God.  We will thus eagerly desire to live with Him for all eternity.

So we must lose our attachment to the broken things of God and the lusts thereof (“the world”) which is done by attacking our lusts of those things (“the flesh”).  Thus we must battle our flesh in order to get ready for Heaven.

 

Now we do not battle our flesh by ourselves and thereby gain Heaven.  Not at all.  We are Christians, not Buddhists.  St. John iii.16 reads, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

Christ our Lord came down from Heaven and was born a little baby on Christmas day over two thousand years ago.  He defeated sin and death by His Crucifixion and Resurrection and prepared a place for us in Heaven in the Ascension.  In our Baptism, we connect to Christ in His death and Resurrection, so we can enter wrapped in Christ into Heaven.  We are part of Christ.  We are made holy through Christ in Holy Baptism, the Holy Eucharist, and the other Sacraments.

About the Holy Communion, Christ says in St. John vi.53:  “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.”  So we know from Scripture that we ought to follow the precepts of the Church and communicate regularly.  Indeed, to be a member in good standing, you must eat Christ’s Body and drink His Blood at least three times a year.  This is one of the Six Duties of Churchmen.

Besides Holy Baptism and the Mass, we are brought into Christ through His other Sacraments.  If married, we ought to be married in Holy Church.  We ought to use Confession as required.  We ought to be Confirmed.  We ought to receive Unction if necessary.  We ought to be Ordained if so called.  These are all sure and certain means of grace which help unite us to Christ.

 

Besides the Sacramental means of grace, in order to gain Heaven we must live our lives in this world in keeping with our divine calling.  We are to imitate Christ.  Christ is without blemish and without flaw.  But we are well blemished and deeply flawed.  What are we to do?

Christ tells us in St. Matthew v.48, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”  In order to perfectly love and to live without sin, there are three things we must do.

First, we must keep the Ten Commandments and other matters of moral law, including the Church’s Law of Marriage to keep sexual purity.  Thus we try to obey God’s will.

Second, we must repent of our sins when we fall, using the Sacrament of Penance when necessary, and firmly resolve not to commit those sins again, even when we keep falling into the same sins.

Taken together, these first two non-Sacramental actions are also two of the Six Duties of Churchmen:  Keeping a clean conscience and keeping the Church’s Law of Marriage.

But the things of this world are lovely and sweet because they are created by God.  Foolishly, we chase them instead of living holy lives.  So the third thing we ought to do after the Sacraments is to break our attachment to the good things which God has made.  This is called mortification.

Mortifying ourselves means living a life of countless little deaths of our own pleasure and our own will so that we may clear our minds of our inordinate love – that is, our love which is out of order – for this world so we can focus on loving God.

So mortification is essential to living with God in Heaven forever.  While we have time on God’s green Earth, we must demonstrate that we chose God instead of his good things.

There are three ways we may mortify ourselves.  First, we fast.  Second, we give alms.  Third, we offer to God things which are perfectly legitimate for us to use.  Notice again that both fasting and almsgiving are found in the Six Duties of Churchmen.  There is a reason why the Six Duties are the irreducible minimum of the practice of the Christian Faith.

The reason why the Scriptures and Church tell us to fast and give alms is not to lose weight, control diabetes, and help make sure someone else gets the food they need to eat.  Those are good goals, but those are worldly reasons to fast and donate to a good cause.

The spiritual point of fasting and giving alms is to recollect that our bodies and wealth are God’s good gift and belong to him, and that our bodies and wealth should be used to glorify God and not ourselves.  So we fast and we give alms, mortifying our bodies and souls.

Our bodies and wealth are good things, but we curtail them for the glory of God.  It is okay for us to have that cookie and to buy something for ourselves, but by not eating that cookie and giving someone else the money we wanted to spend on ourselves, we thwart or deny our own appetites for God’s sake.  In the Holy Ghost, we tame our passions.  In a tiny way, we join in Christ’s Passion and Crucifixion.

But we can mortify ourselves beyond fasting and almsgiving.  We can willingly offer up to God those things which are perfectly okay for us to enjoy.  I do not mean sinful things which we must give up, but things which we peculiarly enjoy.

An example of this is giving up chocolate for Lent.  We are supposed to fast and give alms during Lent, but we are allowed to do something extra.  Chocolate is a good thing which God has given us.  Some of us like chocolate very much.  For us to willingly offer our temporary abstinence from enjoying the pleasures of chocolate to tame our appetites and show God our thanks is a laudable and praiseworthy task if it is wisely and prudently done.

But giving up chocolate while in the ninth month of pregnancy, immediately after having lost a job or parent, or during a divorce is probably not a good idea.  Mortification has not the urgency which undergoing Holy Baptism and receiving Holy Communion have.

Along with trying to live a righteous life and repenting of sin, putting our wills and appetites to death over and over is a vital and important part of spiritual growth.  Indeed, we cannot really grow in Christ unless we fast, give alms, and deny our wills and appetites on occasion.

 

This week is Embertide in the holy season of Advent, three days of special fasting and abstinence.  Let us fast, give alms, and work at mortifying our will so that we may ably assist the Holy Ghost in breaking the world’s hold upon us so that we may thoroughly thirst for Christ.

 

In the Collect for Advent, we pray to God, “that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal….”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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