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Posts Tagged ‘Isaac Williams’

“If there had been a law given which could have given life, verily righteousness should have been by the law.  But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”

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

 

In Genesis (xvii.7), God promises Abraham, “I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.”

God made a promise to Abraham, a promise which was fulfilled in Christ.  Then why the Law?  The Law does not save.  It does not annul or replace the promise made to Abraham.  It was “a temporary expedient”; it prepared us for faith in Christ; it showed us the way of righteousness.  But the Law was powerless to lead us into righteousness.  At our best, we could avoid sin, but life with God is more than avoiding sin.  Ultimately, the Law taught us how helpless we are to condemnation.

Remember that the Jews were the Chosen People because they had something that the Gentiles did not:  The sure and certain knowledge of where they had violated God’s Law.  This did not make them holy.  This did not save them.  This did not bring them into communion with God.  But this did let them be schooled in righteousness.

The Gentiles did not have this.  The Law was not a remedy for sin, but it was a diagnostic guide.  It made you aware of the symptoms of sin, the presence of sin.  Thus, the Law was a gift, but Law was also a burden.

The Law could not grant the power to accomplish what it commanded.  It did not give people the means to overcome sin, but it made them aware of sin.  So, at least they could ask for forgiveness, which is a blessing.  As St. Paul says a few verses after this lesson:  “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.”

Isaac Williams preached:

The Law was to convince them of sin, and bring them to Christ: thus John the Baptist preached repentance; for if they had believed Moses they would have believed in Christ. The Law was but the means, not the end; but the Jews were now making it the end; whereas the end of the Law is Christ, in Whom is the promise, and the blessing, and the covenant, and righteousness, and life; not for a time only, but for ever.

Christ’s Advent removed the need for the Law.  St. Paul had a clear sense of the historical demarcations of the usefulness of the Law:  From Sinai to Christ.  The Law had a transitional function until the seed of promise came to us in Christ.  Christ, unlike the Law, is able to redeem us from sin, grant us everlasting life, and cover us with His righteousness.

Christ says in St. Matthew (v.17-18):

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

The Law of Moses cannot be unwritten.  St. Paul does not dispute this.  He says, however, that the purpose for which the Law was written has been fulfilled in Christ our Lord.  It has not been made wrong.  It has been superseded.

The Law of Moses was a provisional kind of temporary:  Till the seed came.  Obedience to God is less than brotherhood with Christ and full communion with God.  With Abraham and in Christ, faith, not obedience, is the effectual element.  We still must do no murder, but if we leave murder be, we may be saved in Christ our Lord.

St. Paul writes in Philippians that as to righteousness under the Law as a Pharisee, he was blameless, yet that did not give him eternal life.  Christ gave him eternal life.  There is no life eternal in the Law of Moses.

Whereas the Law was given on Sinai from God through Moses to the Jews, Christ came for us all, both Jew and Gentile.  We are all under the power of sin.  We are all hemmed in, confined, and imprisoned by sin.  The virtue of the promise is given to those that believe.

John Wesley wrote:

Will it follow from hence that the law is against, opposite to, the promises of God? By no means. They are well consistent. But yet the law cannot give life, as the promise doth. If there had been a law which could have given life – Which could have entitled a sinner to life, God would have spared his own Son, and righteousness, or justification. with all the blessings consequent upon it, would have been by that law.

 

From Adam and Eve in the Garden, sin and death have been ever with us.  God did not create us to suffer and die – our sin so corrupted us – but it is our fallen estate.

In the Burial Office, we read at the graveside:

Man, that is born of a woman, hath but a short time to live, and is full of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay.

In the midst of life we are in death; of whom may we seek for succour, but of thee, O Lord, who for our sins art justly displeased?

Sin and death have an existential hold over us.  We stand condemned by our sins and estranged from our good God.  We have no escape by clawing our way out of the pit.

I am fascinated by H. P Lovecraft and the Cthulhu Cosmic Horror stories.  You see, I read Nietzsche (übermensch and all that) and Dylan Thomas (“Rage, rage against the dying of the light.”) before I read H. P. Lovecraft.  This notion of this eternal emptiness, this absolute death, this coldness, this gaping maw that will devour each of us has been with me for a long time.

Thomas and Nietzsche and Lovecraft seem so different with poetry and philosophy and fiction, but raging against the dying of the light does not lead to death having no dominion over us.  The exaltation of will does not overcome the hollowness left by the retreat of God’s morality.  And no human effort avails against monsters so ancient and immense as to ignore us completely whilst driving us incurably mad.  Yet these men touched something in our souls, in our fears.  As a very young child, I had occasional nightmares which taught me dread.  Dread is reasonable, for death calls us all.  But fervently steeling ourselves to hurl ego at the emptiness we feel, whether through embracing chaos and destruction or obeying inflexible rules, does not save us from our mortal predicament.

The great perplexity of emptiness and death, the coldness and void of the tomb, can be overcome neither by valiant effort nor exertion of will nor by righteousness according to the Law, but only by one who can defeat such ill things.  And that One, of course, is Christ.

It makes perfect sense that we gain eternal life through being Baptized into the death and Resurrection of Christ.  Our life that lives eternally in us is from God alone, as our own life is temporary and dies.  Likewise, our righteousness is from God alone because we are flawed and finite.  God’s righteousness is natural to who God is.  It is perfect, infinite, and holy:  All the things that we are not.

Our only salvation is from God, whom as the existentialist theologian I heartily love to hate calls, “the ground of all being”.  All that is, is contingent upon God.  All the preaching in the world, all the rituals of the Church, all the mumbled prayers of the faithful, and all the songs of exaltation do not raise Christ from the dead.  Christ defeated death, and Christ loves us.  He was won the victory.

 

You cannot outrun dread.  You cannot physically hold onto righteousness.  These are not subjects of work.  We cannot earn ourselves salvation, eternal life, the beatific vision, or that deep and living connection with our Creator and Redeemer.  There is none of that.  I can do things to damage my relationship with God, but I cannot fix my relationship with him.

It is as if the Promised Land is on the other side of a river broad, swift, and deep.  I can keep myself from straying too far inland on my side so I that can no longer see the Promised Land, but I cannot build a bridge or swim the fast current to get there.  I cannot get across on my own.  No matter how athletic and healthy I am.  I am crippled, I’m feeble, I’m weak.  However, I can work to avoid following every pretty distraction that’s on my side further away from the shore until I forget all about the Promised Land.  I can work at that.  I would rather look across the swift river and torture myself beholding unattainable bliss.  I can see home, like Moses did from the mountain.  But I cannot get there myself.  I need a savior.

We are not capable in our fallen, mortal, and limited state to fulfill the Law and earn righteousness for ourselves.  The mightiest hero, the holiest saint, the wisest philosopher can no more earn his own righteousness before God than the weakest of us.  We are all under sin; not one of us can save himself from everlasting death.  Only by faith in Christ are we saved.

 

We are called to believe in Christ, to follow Him, and to love like He loves.  If we think that He did not follow the Law correctly, we are the ones who are incorrect, not the Son of God.  We are in no wise capable of challenging God on his own terms.  We must love Christ and conform our lives to His holy life.  Railing against the universe, or as Christ tells St. Paul, “it is hard for thee to kick against the pricks”, gains us nothing.  We ought not futilely concern ourselves with earning our reward, instead following Him in the way which leads to everlasting life.

 

“If there had been a law given which could have given life, verily righteousness should have been by the law.  But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”

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

 

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“…If there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”

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

 

“Trusting in Christ”

 

We are all under sin; not one of us can save himself from everlasting death.  Only by faith in Christ are we saved.

 

We cannot earn our salvation.  We cannot become righteous before God by following the Law of Moses.  Following the Ten Commandments does not make us righteous before God.  Following the Six Duties of Churchmen does not make us righteous before God.  The Law and all such plans teach us how far short we fall from where we ought to be.

This helps us open up ourselves to God.  The spiritual truth that we can do nothing to earn our salvation is difficult to hear.  People listening to Christ preach found it difficult to hear; we sitting here at St. Luke Church find it difficult to hear.

God promised Abraham in Genesis xii.2-3:  “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:  And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.”

Abraham showed that he believed God by his willingness to obey God and sacrifice his son, Isaac.  But after Abraham, the people knew the promise, but knowing the promise of greatness to come did nothing to inspire them to be good.  Perhaps it made righteousness less desirable to pursue, for virtue takes effort, and Abraham’s descendants assuredly knew that their promise was to come true.

So God gave Moses the Law to give to Israel.  Israel could never completely fulfill the Law of Moses, but they had it to guide them as they became a nation out in the wilderness, through the time of the judges, and of the kings, and of the prophets.  They were taught righteousness.

 

St. Paul says as much in Galatians iii.24:  “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.”  The Law was powerless to lead Israel into righteousness.  Ultimately, the Law showed us how we each were condemned as being not good enough.

John Wesley speaks to this:

Will it follow from hence that the law is against, opposite to, the promises of God? By no means. They are well consistent. But yet the law cannot give life, as the promise doth. If there had been a law which could have given life – Which could have entitled a sinner to life, God would have spared his own Son, and righteousness, or justification, with all the blessings consequent upon it, would have been by that law.

Similarly, Isaac Williams says:

The Law was to convince them of sin, and bring them to Christ: thus John the Baptist preached repentance; for if they had believed Moses they would have believed in Christ. The Law was but the means, not the end; but the Jews were now making it the end; whereas the end of the Law is Christ, in Whom is the promise, and the blessing, and the covenant, and righteousness, and life; not for a time only, but for ever. It was to this the prophets of old looked,’ to this the saints of the elder covenant aspired, to behold Christ, the end of the Law, in Whom dwells the fulness of all good, the love of God flowing down from Heaven, and embracing all men; as the fragrant oil that came down on the head of Aaron, and went to the skirts of his clothing.

We are not capable in our fallen, mortal, and limited state to fulfill the Law and earn for ourselves righteousness.  The mightiest hero, the holiest saint, the wisest philosopher can no more earn his own righteousness before God than the weakest of us.  We all are in the same boat when it comes to deserving our own salvation.

 

We do not do the work of salvation – Christ does.  In Acts xxvi.14, St. Paul tells his personal story of the futility of seeking to earn salvation through righteous living instead of Christ:  “And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.”

Indeed, when St. Paul addressed divisions in the Church, he said in 1 Corinthians iii.6:  “I have planted, Apollos watered; but God gave the increase.”  Christ, being God, is utterly trustworthy.  We can completely depend upon Him.  We do not live under the law, struggling and kicking.  Each of us has our own work as members of Christ’s Body the Church, but we fool ourselves if we consider that our work is somehow necessary to the fruition of God’s work in us.  Unless the Lord returns first, we shall each of us die.  Not a single one of us is indispensable.  Only Christ is indispensable, and we are made members of Him, and consequently into Christ’s indispensable character through faith and the Sacrament of Holy Baptism.

After all, we read in Proverbs iii.5:  “Trust in the LORD with all thine heart; and lean not unto thine own understanding.”  Depending upon Christ, we are not to depend upon ourselves.  We are not to depend on the works of our hands.

But the works we create are not entirely worthless.  We are to offer up to God the works of our hands.  One of my spiritual heroes, the Cure d’Ars, St. Jean Marie Baptist Vianney, said, “All that we do without offering it to God is wasted.”  Our work is important as a faithful response to Christ’s life-saving work of death and Resurrection.  Thus we ought to not rely upon ourselves but place all our weight upon Christ.

And we are in no hurry.  That anxious desire to hurry is a sign of brokenness, of corruption of our holy selves.  Christ enjoys no anxiety.  He neither races to His Passion in Jerusalem nor does He seek to avoid it.

Even our knowledge of God is imperfect.  1 Corinthians xiii.12:  “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”  We see imperfectly today but after Christ returns we shall see Him and know Him face to face.  Until then, we only have faith – we trust that He is here saving us.

Christ shows us all love.  Christ exemplifies sacrificial loving-kindness because He sacrificed Himself for us because He loved us when we were unworthy of His love.  The Law teaches us that we are sinners who need Christ.  It is thus for us not to try to earn our salvation through the Law but to believe and trust in Christ.  When we lean upon Christ for support, He supports us with His love, and we are saved through God Incarnate and not the written Law.

We are called to believe in Christ, to follow Him, and to love like He loves.  We must simply and meekly love Christ and our neighbor.  We trust in Him and follow Him, conforming our lives to His holy life.  We need not concern ourselves with earning our reward but following Him in His way.

This journey through life is a journey following Christ, not our own conceits.  We must simply and earnestly rely upon Christ.  It is in this way that we are free from both the Law and from anxiety.  We don’t have to earn or deserve anything.  All the doing happened before you and I showed up.  Calvary happened almost twenty centuries ago.  Our job is to open ourselves up and follow the Son of God, Christ Jesus our Lord.

Yet this does not mean that we are to be lazy and pay attention to frivolous things.  This does mean that we live lives of assurance.  We do not need to worry about our salvation, for Christ has already won that for us.  We do not need to worry about our earthly legacy, for it will be swept away by the ravages of time and of little consequence in the afterlife.  We do not need to worry about our loved ones, for the Great Physician and Lover of our Souls is looking after them far better than we ever could.

This does not mean that we give up.  This means that we give in.  We give in to Christ.  We give in to relying upon Christ.  We give in to following Christ.  We give in to loving God and others like Christ first loved us.

And He even explains why.  Loving-kindness.  We read in St. John iii.16-17:  “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.  For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”

 

“…If there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”

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

 

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“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”

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

 

Our worship is the first and foremost thing that Christ wants us to give to God.  “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.”  We are to give our good God everything.  We are to give him more than our heart, but our soul and mind as well.  We are to withhold nothing from God.  We are to freely offer ourselves to God.

Our worship of God is our primary and ultimate purpose.  This is why our primary reason for gathering together this morning is not to enjoy fellowship, or to improve ourselves, or to better learn the Scriptures or God’s will for us, or to enjoy music and beautiful liturgy.  All of that is at the very best secondary.  All of that serves the main purpose:  To worship God.  God created us to live and walk with him in the Garden of Eden.  By our ancestors’ sin, we fell from grace and that immediacy of our presence with God.  When people tell you that they can talk to God just fine without the Church, the Body of Christ, or without Christ, the Son of God, or without the Holy Ghost, the Third Person of the Ever Blessed Trinity, or without the Sacraments, the sure and certain means of grace given to us by Christ, then know that such people are spouting nonsense, getting in touch with their inner voice at best and communicating with Satan and his demons at the worst.

God has given us himself in direct supernatural revelation so that we can surely and certainly approach the throne of grace in heaven.  We do this by worshipping God with our all, holding nothing back.  If we give God our heart without also giving him our mind, we are actively disobeying the first great commandment.  As creator of the world and author of our lives, God is all we ever had.  As redeemer and sanctifier of our souls, God is all we can ever have.  God is our all.  God demands our all.

 

Isaac Williams said:  “First take care that the heart be right, for to the heart of the worshipper God looks.”

The purity of heart, the transparency of soul which occurs in worship can be marred and disfigured by grudges and ill-will.  In our grand and incomparable liturgy, we hear the words of the invitation to confession:  “YE who do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways….”  We clear our consciences in the confession and receive the assurance of God’s pardon in the absolution.  We must be right with God and man, with Christ our Lord and our most difficult and irritating neighbors, in order to worship the Lord “in the beauty of holiness.”

The mere act of approaching the altar exposes “our selves, our souls and bodies” to the presence of the Almighty God of the universe.  Our finitude, our limitedness, our smallness come to mind as we approach the infinite Deity.  To commune with God necessarily demands that we ourselves have some touch of the purity and loving-kindness that he has.  We cannot make ourselves pure, for that is God’s prerogative and power.  But God commands us to get right with each other, to reconcile to each other.

In the entire history of the Christian Church, the norm has been to approach the altar in worship with no sin.  In the earliest days, the faithful Christian was supposed to remain out of serious sin after his baptism.  As the years progressed, the faithful Christian was supposed to make a private confession with sacramental absolution.  Our Eastern Orthodox brethren still hold to this ancient standard.  Our Roman brethren have reduced this to making a confession once annually.

One of the Duties of Churchmen is to keep a clean conscience.  To confess your sins to a priest in the sacrament of penance at least once a year is too hard a burden to demand for all, but the duty to carefully guard, examine, and prune your conscience as God would have you is the absolute least you can do.  We Anglican Catholics have substituted a cycle of public confessions in the offices and the Mass instead of the requirement of sacramental confession.  Each of us must faithfully prepare for each service by examining our consciences and whole-heartedly confessing our sins in our prayer of confession.

I ritually wash my hands in the sacristy before I even come out to the sanctuary.  I ritually wash my hands again during the offertory before the great Eucharistic prayer begins.  We ought to be clean when we come before the Lord.  While our neighbors might not appreciate it, we do not have to be clean on our outside – I would rather you come to Mass after having mown the grass than have you not come at all – but we must be clean on the inside, clean in our consciences, right with our neighbors, right with God.

 

Hear again what Christ told his students:  “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”  We are to reconcile with our brother if he has something against us!  The duty, the requirement, the necessity if you wish to live forever in Christ is to seek out the one who “has ought against thee” and reconcile with him before approaching the altar with your gift.  This isn’t the soft and cuddly pastel Christ that we like to think about!  This teaching of Christ judges us!  We stand convicted by the words of Christ to his hearers, for we do not obey Christ’s teaching.

St. Gregory the Great said: “Lo, He is not willing to accept sacrifice at the hands of those who are at variance.  Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.”

If we have ought against our brother, we do not need to seek reconciliation with him.  To do right by our brother who has offended us, we need to forgive him.  We do not need to tell him that we have forgiven him.  We do not need for him to acknowledge that we have forgiven him.  All we need to do is forgive him.  Then we no longer have ought against our brother.

If you and I have mutually offended each other, then I must forgive you for the injury done to me, and I must go to you for reconciliation so that you may forgive me for the injury done to you.  We need not forgive each other at the same time.  I do not even need to let you know that you offended me.  My duty is to forgive and to seek forgiveness.  I have no business judging whether or not you have behaved yourself and forgiven me properly.  No man has the competence to do so, and no man has the authority to do so.

We have an obligation to ask pardon of those whom we have offended.  Furthermore, we have an obligation to pardon those who ask pardon of us.  All this is to be done with an honest and forthright mind, with no dissimulation or dishonesty.  Asking pardon of our sin when we fully intend to sin again is a mockery of asking pardon and is an additional sin added to the first.  To say we are sorry when we actually delight in our action is adding lying upon hurtfulness.  Lying is in league with accusation, and both of these are part of Satan’s realm rather than Christ’s.  Falsely apologizing and falsely forgiving plant us more firmly with cancer, disease, warfare, strife, and death over against loving-kindness, gentleness, good humor, procreation, and life.

 

We cannot count on God’s mercy upon us when we systematically and incautiously deny our mercy upon others.  “Judge not, let ye be judged” is no lie – so as we judge, so will we be judged.  If you constantly rule for yourself in your mortal state, you can count on the Infinite Judge of Righteousness to rule against you in your immortal state.

John Wesley said:  “For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.”

The gift of loving-kindness is the greatest offering we can bring to worship our God.  Who cares about the perishable riches of this world compared to the imperishable riches of love?  “God is love.”  “The greatest of these is charity.”  Nothing raises us so close to heaven as loving-kindness among those who have died to sin and risen in Christ.  The sacrifice of our self and sinful pride in the service of loving one other is the greatest gift we could offer.

We are prone to excusing our everyday little sins.  We wink at our sins and say to ourselves, “Well, that’s just who I am!”  We manage not to keep track of them and to lose sight of them once committed.  But do we ever keep track of those offenses committed against us by others!  By counting offenses committed against us and forgetting those offenses committed by us, we sin against truth and lie.  But God sees all and knows all.  He sees the sins we commit but forget, and he knows that we absolve ourselves of those sins but condemn others for their offenses.  Furthermore, he knows that we seek not the truth, but our own advantage.

We sin against others, forgive ourselves, hold others’ sins against us, and then lie about it.  We are doubly damned for our every sin, for we are liars as well as offenders.  God is love, and in hating our brother we hate God.  God is truth, and in despising truth we despise God.  We hate and despise God daily and then sweetly present ourselves disheveled without preparation on Sunday mornings and expect to receive God’s blessings for our great service.  Instead we ought to examine our consciences every day, beg our brothers for their forgiveness, meekly forgive the offenses they have committed against us, and quietly prepare to approach the altar of God.

 

Pseudo-Chrysostom said:  “See the mercy of God, that He thinks rather of man’s benefit than of His own honour; He loves concord in the faithful more than offering at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies.”

My dear children, we must get right with God.  “This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners.”  God wants us to be with him.  He gave up His own Son to be born one of us by the Blessed Virgin Mary, to live as one of us in Nazareth, to teach His people among the nation of Israel, to suffer and die upon the hard wood of the Cross so that all men everywhere at all times might be reconciled to Him and through Him to God the Father.  God wants us in a bad way.  You matter to him.  He knew you in your mother’s womb.  He wants you.

For us to have a proper relationship with him is hard because of our sin, our separateness, our brokenness.  And by sin I do not just mean those condemned in the Ten Commandments, although they are a breathtakingly good start.  We must not only not murder our brother, we must also not nurse anger towards our brother.  We must not only not commit adultery, we must also not lust.  We must not only not commit the outward and public sin, but we must also root out of our hearts the inward and private sin which we dare not share with the world.  God knows that we harbor such evil inward thoughts, even when we are not completely aware of them in ourselves.

This is one of the main reasons we ought to confess our sins to our priests – searching our consciences and verbally confessing our sins is so horrible and distasteful that we earnestly despise and hate our sins for being ours.  We wish nothing more than to remove those sins far away from us, and Christ has given authority to his priests to speak that forgiveness to us.  We cannot make ourselves right with God, for God is all powerful and we are too weak and corrupt.  But we can fight manfully against the world, the flesh, and the devil.  “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”  We cannot win the victory, for Christ has already won the victory.  Christ says, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

God has given us Christ to make us right with him.  We must trust in Christ, rely on Christ, believe in Christ, rest in Christ.  We must be united with Christ, with His Body and with His Blood.  We are to renounce all the things which lead us away from Christ, those things which stand between us and Christ.  And my good people, the grudges between you and your brother are getting in between you and Christ.  We must turn away from the altar to reconcile with our brother who has ought against us so that we may with purity of purpose “go unto the altar of God, even unto the God of my joy and gladness.”

 

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”

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

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