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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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In today’s collect, 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 Death”

I remember watching my father breathe his last breath and literally expire.  One minute my father lay sick, and the next minute his body lay dead.  Right before was the last minute of my life with him, and right after was the first minute of my life without him.

Anguish washed over my soul.  I did not know how to breathe without him in my life; I did not know how to eat, sleep, or go to school without his presence.  But I learned.  And learning how to live my life without him was horrible beyond description.

 

We fear death.  We fear death because in dying we leave this way of existence and head into another way of existence, a way which we know nothing about by personal experience.

We fear death because we have seen others die.  We continue on, and they apparently do not.  We wish to continue on, even if our current life is miserable.  We instinctively cherish our own lives and do not want to give them up.

We fear death because death comes when the body sustains irreparable damage by accident, disease, or age.  All three are deeply ugly in our sight.  We shudder when we imagine ourselves receiving damage from a horrible accident, or succumbing to a deadly disease, or wasting away in our elder infirmity.  We would rather live in our youthful bodies, or failing that, our bodies as we currently have them.

We fear death because we naturally perceive that death is contrary to the created order of things.  Why would God create us if we were to die?  God Incarnate, Christ Himself cried when He beheld the dead body of His friend Lazarus.  If God who overcomes death cries at death, we who cannot overcome death certainly quail in its presence.

 

Death is one of the essential facts of Creation’s brokenness.  The other is sin, intimately related to death.

In Genesis, we read that “God created the heaven and the earth.”  And after each day of Creation, “God saw that it was good.”  Except on the last day, when “God said, Let us make man in our image, after our likeness.”  On that sixth day, “God saw every thing that he had made, and, behold, it was very good.”

So the human race is the capstone upon Creation, that finishing part that made it “very good” in God’s sight.  We were to live with God for all eternity in the Garden.  Possessing both body and soul, we were to walk with God and enjoy his immediate and direct presence.

But our ancestors broke our communion with God when they defied him and sought to live in power and glory without him, partaking of the Tree of the Knowledge of Good and Evil.  And lest they stretched forth their hands and partake of the Tree of Life, God expelled them from the Garden.

Before he expelled them, God cursed us, saying, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.”

So it is that death is an unnatural state brought upon by Man’s Fall into sin.  It is necessarily related to sin.  Sin brought death into the world of men.  The only way to remedy death is by remedying sin.

 

Death is a miserable predicament.  Death breaks asunder that which God created to be one.  We are meant to be whole, body and soul.  Death is like unto divorce, which rips apart that which God has joined together.  Once God has put these things together into one essential and holy thing, it is against nature and God to destroy it.  Thus, death is an abomination by its nature and by its disobedience to God’s will.

We brought upon ourselves this death, this destruction.  By following their will instead of God’s will, Adam and Eve chose to destroy themselves.  They didn’t know what they were getting into, but out of their stupid lust they went and wrecked what God had created.

And we are no better than they were.  You and I are guilty of this sin.  We have caused our own deaths.  Even the best of us “have sinned, and come short of the glory of God;”  By thinking that our ways are better than God’s ways, we stray from him.  God is the creator, nurturer, and sustainer of life; yet we think that we can create, nurture, and sustain ourselves away from him.  Each one of us has earned his own death.

 

So from the time of Adam and Eve until the Annunciation to the Blessed Virgin Mary, death reigned in the lives of men without any sure remedy.  But God did not leave men alone.  The Patriarchs spoke with God personally, and he guided them.  God gave the Law through Moses to Israel.  God sent the Prophets to preach to Israel.

Then, as St. Paul wrote in Galatians iv.4:  “But when the fulness of the time was come, God sent forth his Son, made of a woman ….”  Christ became Man, uniting the fulness of divinity and the fulness of humanity in one holy Person.  St. Paul also wrote in Romans xiv.9, “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.”

We need not die like those without hope.  Christ took on our mortal human nature and died.  God the Father sent God the Son into the world as the Christ, the Messiah, the Savior of the world.  And He conquered death.  But He conquered death in a most interesting way:  Christ conquered death by dying Himself.  He apparently yielded to sin and death.

But no!  Christ rose from the grave, defeating death and sin.  In Christ, we are victorious over the grave.  The grave has claimed the life of almost every man who ever lived, save only Enos and Elijah in the Old Testament.  Christ has destroyed the hold of the grave over us.  Yet we must enter the grave just like our Lord Christ did.  Each of us will die, but for those who are counted among the redeemed of the Lord, we will live with God for all eternity.

 

So, given that each of us must die unless the Lord returns first, it obviously follows that we must prepare for our deaths.  I say obviously, but sometimes it doesn’t seem obvious at all.  I want to forget that I will die, my body will rot, and my soul will flee.  I want to live my life blissfully ignoring this obvious fact of my life.  I want to ignore it because I want to do whatever I want whenever I want.  I want to dictate the terms of my life to God, just like Adam and Eve did, just you do, just like we all do.

This is wrong.  But we still do it.  So, the first thing we must do to prepare for our inevitable end is to think upon our death each and every day.  This is called memento mori.  Some will object that this is morbid and sad.  To this the Church answers that the only way to life everlasting is through faith in Christ, and that means that we must think on our death and on our Savior.  So first, remember that you will die.

Secondly, we must not only remember that we will die but have faith in Christ and repent of our sins.  The minimum duty of Churchmen, the Six Duties of Churchmen, are not only our least duty but also our saving path.

We must attend Mass each and every Sunday and Holy Day of Obligation.  We must receive the Body and Blood of Christ at least three times a year, one of those times being during Christmastide.  We must tithe, fast, and keep the Church’s rules for sexual relations.  And we must keep our consciences clean.  These tidily fall into three sections for preparing ourselves for Heaven.

First, we must focus upon the objective worship of Christ in the Mass.  We each subjectively worship Christ in many parts of our lives, such as holy thoughts, devout feelings, and inspired sharing.  But Christ gave us His Body and Blood to partake of it, not to ignore it.  When we join ourselves with Christ’s offering of Himself to the Father, we mystically join together with Christ.  A woman who has done this reverently for seventy years is better prepared to meet Christ’s Judgement than a man who mostly forgets to show up to worship.

Second, tithing, fasting, and keeping the Church’s Law of Marriage help us live our lives in the moral way Christ would have us live them.  We ought to be generous, loving, patient, self-sacrificing, and treat our selves and other people’s selves in holiness and godliness.  If we were to tithe, fast, and keep ourselves sexually as we are supposed to while worshipping God and keeping our consciences pure, then we would find ourselves moving in the right direction to God, thus preparing for our judgement.

Third, we must keep our consciences pure.  On the one hand, we must avoid sin and eagerly seek after righteousness.  On the other hand, we must confess our sins.  Thus we repent, or turn away from, our sins.  We should privately tell God each day what we have done wrong, our firm resolution to avoid doing that again, and asking him for forgiveness.  We also can assist our devotion at Mass by remembering our sins and earnestly saying the confession with these sins on our hearts.  We can also come to me or another priest and confess our sins in the Sacrament of Penance.

When our last hour comes, our soul will be brutally torn away from our body.  Satan and the wicked demons will assail us at that hour to tempt us away from Christ with thoughts that He cannot save us, that our sins are more than He can forgive, and that we have no need of Christ at all.  Although our guardian angel and patron saints will powerfully intercede for us at that moment, the singularly best way for us to prepare for the torment and temptation of our death is to be strong in prayer and pure in soul.  And that requires preparation.

 

Advent is upon us.  Holy Church has for many centuries preached on death this very Sunday, which is most proper for helping us prepare for Christ’s return or our death, whichever comes first.

This Advent, I urge you to prepare for the inevitable fate you face.  I love you as my dear children.  I want each and every one of you to prosper in the loving-kindness of Jesus Christ our Lord.  I want each and every one of you to live with each other forever in God’s Kingdom.  I want to enjoy your presence forever before God our Father in the Holy Ghost.

With these wishes of love and peace and enjoying you as you were made by our Lord God, I ask you this week to try at least one of two things.  First, thoughtfully make a list of your sins and then reverently confess them to Christ either with the prayer of confession in the Prayer Book or in the Sacrament of Confession.  Second, pick your most intractable or hardest to control sin and try very hard to confess and turn from it every day this week.

The best way to prepare is to exercise.  The best way to prepare for a spiritual struggle is spiritual exercise.  Try at least one of these confessions of sin this week and prepare to meet your maker.  If you earnestly try, you will find yourself in better shape to be judged by Christ.

 

“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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“WATCH thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand.”

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

 

“The work of the evangelist”

Why do we sing the Gospel during the Mass?  Why do we stand when it is proclaimed?  Why do we sometimes process the Gospel out amongst the congregation to proclaim it?  Why must the Gospeller be in Holy Orders?

We read in Isaiah lii.7:  “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!”

Beautiful feet?  That sounds over the top.  Yet over-the-top is how we proclaim the Gospel both here at St. Luke’s and in catholic churches around the world throughout the ages.

St. Luke’s Gospel tells the story of our Lord and Savior, Jesus Christ, from before His Annunciation till His Ascension into Heaven.  His is the Greatest Story Ever Told, and our patron saint, St. Luke the Evangelist, is one of the sacred four who told the story so that the rest of us might hear it.

 

The patron saint of our parish wrote almost as much of the New Testament as Saint Paul.  He is the only Gentile who wrote one of our Gospels.  According to Colossians iv.14, we know that he was a physician.  As a doctor and writer of a Gospel, he is considered the patron saint of doctors and healers.  His sign as evangelist is the ox with wings, giving us the name of our newsletter, the Winged Bull.

He is also the patron saint of artists.  During the Middle Ages, many Guilds of St. Luke encouraged and defended artists in important cities in Rome, Flanders, and across Europe.  Here at our parish, our Creative Christians group continues this tradition by encouraging both Christian art and Christian artists.

But St. Luke did not only write a Gospel leaving us inspired depictions of the life of the Blessed Mother, our Lord Christ, and the early Church.  St. Luke also did the work of an evangelist by journeying with St. Paul on at least two of his mission trips, staying with him in Rome.  Our patron is counted among the Seventy who Christ commissioned and sent out to do ministry in today’s Gospel lesson.

 

St. Luke wrote his Gospel in Greek, helping spread the Good News of Christ throughout the pagan Gentile world of the First Century.  The Early Church suffered greatly for proclaiming the Gospel.  St. Paul and all the Apostles save St. John met their Lord in the martyr’s death.

And lest we think that the persecution of Christians is a bygone practice, this Wednesday we celebrate the faithful Christian witness of eight Anglican clergymen whom the Japanese killed for preaching the Gospel in occupied New Guinea during World War II.  Tens of thousands of priests and millions of faithful Christians died at the hands of the Communists in Russia and elsewhere in the Twentieth Century.  The Moslems have killed far more over the centuries, and they are still at it today.

Closer to home, we hear rumblings of persecution.  I warned in my annual report last year of coming troubles.  As St. Peter writes in his first epistle, “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:”

This week, news came out of Houston, Texas which has troubled the hearts and minds of many Christians.  Let us look into what the facts are:

The city council and mayor of Houston passed an ordinance which would permit women to use men’s bathrooms and men women’s bathrooms and allowing people to file complaints with the city government if they are not allowed to use the bathroom they want.

Houston preachers and others organized a petition for a referendum to overturn the ordinance at the November election.  The city government claimed that too many of the signatures were not valid and refused to schedule the vote.  Christian activists then sued the city to accept the signatures and thus the petition and put the ordinance to the vote.

In response, the city’s lawyers issued subpoenas to five conservative preachers to hand over sermons to determine of any preaching related to homosexuality, so-called gender identity, or even the mayor.  A subpoena is a legal writ compelling someone to appear before court or to surrender documents to the court.  These preachers would now have to surrender to a law court any sermon mentioning any of these topics.

The mayor has asked if the preachers gave instructions on how to sign the petition.  The city attorneys hold that the subpoenas are valid because the preachers worked to organize the repeal petition and are thus pertinent to the case.

Both conservative and liberal ministers have spoken out against the subpoenas.  There has been a public outcry over the city’s actions.  An interdenominational coalition of over 400 churches in Houston have opposed these subpoenas.  This local action has sparked national debate.  Some pastors have refused to hand over sermons.

The mayor and city attorney then agreed that the original subpoenas were too broad.  New subpoenas have now been drawn up which do not ask for sermons, but rather for speeches and presentations, and do not ask about homosexuality, but still ask for other things besides those on the petition.

You may ask what a conservative pastor’s PowerPoint presentation on the ordinance has to do with the validity of the signatures on the petition.  The answer is:  Nothing.  The city’s attorneys are still reaching beyond the appropriate legal necessity at hand, which has the effect of threatening the free speech of the preachers and the public practice of religion by the ministers of Christians.

A Christian – or another religion’s – minister preaching, speechifying, or presenting on the sexual nature of God’s Creation and on the divinely ordained morality which faithful people must practice are not crimes, do not threaten the state, and indeed support the wholesomeness, integrity, and the commonweal of the people.

The representatives of free American citizens are not called to sift through the words of religious leaders, looking for sedition.  The city is not a political organization which cannot tolerate dissent.  The governmental structures of this world have no legitimate role in approving or disapproving the voice of the Bride of Christ.  Our American governments have no legitimate role in intimidating preachers or believers.

 

We Continuing Anglicans directly descend from those who were quickened with zeal by the Assize Day Sermon by Blessed John Keble at St. Mary’s Church in Oxford, in which he publicly from the University Pulpit criticized the Whig-controlled Parliament for reducing the number of bishops in Ireland without the approval of the Church of Ireland.  As your priest and rector, I stand in a very long line of bishops and priests who have criticized the state when the state has had the worldly effrontery to admonish and attempt to control Holy Mother Church.

This very day last year, Archbishop Haverland sat right there and in the words of our Book of Common Prayer challenged me “faithfully to feed that portion of the flock of Christ which is now intrusted to you; not as a man-pleaser, but as continually bearing in mind that you are accountable to us here, and to the Chief Bishop and Sovereign Judge of all, hereafter.”

It would certainly please many people if we decided that we would ignore the things of God and whole-hearted accept the things of man.  But that would be forsaking God by making us pleasing to men, and I have been told not to be a “man-pleaser”.

My wife once saw a person wearing button which answered an unasked naughty question with “No thanks, I’d rather go to heaven.”  We lives our lives in this world, oftentimes forgetting that our lives are given to us by our good God in Heaven.  We may choose to do many things.  But we will be called to divine judgement one day.  All choices are not the same.  Some are right, and some are wrong.  When we are enticed, seduced, and tempted to make a wrong choice, it is good for us to say, “No thanks, I’d rather go to Heaven.”

I know you.  I know that most of you won’t budge if this Houston business happened here.  You know me.  You know that I won’t budge if this happened here.  We know our archbishop.  We know that he won’t budge if this happened here.

And this hasn’t happened here in Augusta.  Indeed, we elected a preacher of the Gospel as our mayor.  But this has now happened in these United States.  My dear children of God, I would rather you live your lives in peace, but I tell you this day that we will soon be facing worse, and not just in Texas, but here on the banks of the Savannah River.  Our sister parish across the river, All Saints’, Aiken, witnesses to the Gospel in a state where a Federal court might force their county to issue marriage licenses to people of the same sex.  Dark days are coming.

We here at St. Luke’s will continue to preach the Gospel of Christ our Lord, especially to those who need to hear it.  Many stories are told of the old Roman martyrs, some of whom are named in our Mass, who witnessed to their tormenters and executioners to great effect, converting souls in the Holy Name of Jesus.

If anyone in this world wants to know what I preach, come here to St. Luke’s most any Sunday at 10:30 and hear for himself.  I even put my sermons up on a webpage.  I would love for everyone out there to hear me preach about our Lord and Savior!

The government can hear our public proclamation.  Those who try to order us about and deny us our freedom both to practice and proclaim the True Religion of Christ are the ones who need to hear it the most.  We shall not back down.  St. Luke our patron did not back down.  St. Paul did not back down.  Fr. Keble did not back down, and neither did the faithful gathered together at the Congress of St. Louis in 1977.

We at St. Luke Church are uniquely positioned to proclaim the Holy Gospel to souls in peril here in Augusta as the times grow darker.  We preach the unadulterated truth, the whole Gospel, all the Sacraments, without Roman and Eastern doctrinal accretions, and we do so in the traditional language of this nation.

Everything St. Luke wrote was to tell other souls about Christ.  He commended Christ to everyone at all times.  He wrote down timeless truths about our Lord that the other Evangelists did not record.  When we stand under the name of the Evangelist St. Luke, we stand for spreading the Gospel of Jesus Christ.  And like St. Luke, we are not only to sit down and tell other people about Christ, but we are to get up and tell people face to face, traveling to them to share the good news of Christ our Lord.

 

After St. Paul says in today’s epistle, “WATCH thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry”, he continues and says “For I am now ready to be offered, and the time of my departure is at hand.”

The day is coming when we will have to answer for our faith in Christ.  That day may come when we draw our last breath and slip beyond the veil of this mortal life, when we will face the individual judgement.  Jesus will look at each of us and know what we have done with the life He suffered and died to save, that life which the Holy Ghost bestowed with graces.

Or the day is coming when someone out there will make us chose to follow the world or to follow Christ.  Maybe someone will try to seduce you into sexual sin.  Maybe a crook will tempt you to help him commit a crime.  Maybe your own elected government will coerce you to deny Christ and follow the popular godless way.

Will you stay the course and profess your faith in Christ when your livelihood and social standing are threatened?  Will you stay the course and profess your faith in Christ when your life is required of you?  What will you say when they come to coerce you to renounce your faith?  Are you able to say that today?

 

“WATCH thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand.”

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

 

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“They that be whole need not a physician, but they that are sick.”

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

 

“Church:  Hospital or Hospice?”

There are no people who are to be unwelcome here!  No one here has ever told me to make this a hoity-toity society parish, but many people have placed little limits here and there about making sure the riff-raff is kept out.  But we are the riff-raff in the eyes of God!  And the truth in the eyes of the eternal and Almighty God is actually true, unlike our notions of polite society which are here today and gone with the wind tomorrow.

We have need of physicians of the soul for we are sinners.  When Christ sat at dinner to eat with St. Matthew and the other tax collectors, he sat with men who were known to take bribes, work for the Roman occupying force, and wring as much as they could out of the population.  When the self-righteous Pharisees complained about that, Christ told them, “They that be whole need not a physician, but they that are sick.”  The Body of Christ is to be a hospital for repentance and healing and not a club for the redeemed.

We are sinners.  St. Paul says in Romans iii.23, “ For all have sinned, and come short of the glory of God;”  We are not to be only treating our pain but undergoing spiritual healing.  We can never think first of the pain.  Who would ever set a broken bone if we only thought of the pain?  Who would take months of chemotherapy if we only thought of the pain?  We have amongst this parish survivors of cancer who have undergone very difficult treatment.  I for one am glad that they – y’all – underwent such painful treatment, for I would rather you be with us than not.

If we are doing the Lord’s work, we can welcome the criticisms of our enemies because they give us the opportunity to explain ourselves and what we are doing.  The criticisms of the Pharisees allow Christ to explain the hospital concept.  He isn’t just hanging out; He is doing the work of God with actual people, people like you and me.

Christians are to follow Christ in allowing everyone to come in to the community before we expect righteousness of them.  Anyone with a soul is welcome.  We do have standards of conduct, such as repenting of sin, receiving Holy Communion, and fasting, but these standards are for those who are already members, not standards to obey before you come to know Christ.  Thus it is that we are a hospital for sinners.  Faith comes before righteous living. Our modified behavior is our response to the great goodness given to us by Christ our Lord.

“Follow me” is the shortest, simplest, and most succinct call to Christian discipleship.  To follow Christ is to live in His manner of life.  We follow those upon whom we model ourselves.  “Follow me” implies personal loyalty.  Christ is not trying to get people to follow His set of rules or His philosophy but rather His Holy Person.  Our faith is one of loving-kindness between persons.  For instance, I am the husband of Angela, and Angela is the wife of me.  I said that I took her as my wife, and she said she took me, bless her heart, as her husband.  We did not become something complex like cult members or philosophers or disembodied talking heads when we married; we married each other.

Likewise, Christ is not trying to sell something here.  We follow Him.  This is why we are not people of a book like Jews and Mohammedans.  We follow Christ – we are Christians.  We are people in a personal relationship with our Lord and Master.  This is why Apostolic Succession is so important – our faith is transmitted from mouth to ear and heart to heart.  You cannot truly read yourself into the Christian Faith.  Reading theology is not the basis of Christian ministry.  Love between members of the household of God is.  I am your spiritual father, and you are my spiritual children.  And so on.

Buying your child or grandchild a Bible is no substitute for attending Mass with her.  It is more important for him to hear you answer the question in person than to have him look up the answer for himself.  Even though we fail as leaders to our children and priests fail as leaders to our people, this way of communicating between persons is the fundamental way of learning about Christ.  Getting embarrassed about speaking religion to each other is part of our relationship with each other.

Christ is Himself the answer to sin, sickness, and death.  Christ is a bold one, for He is the Incarnate Son of God made flesh down here on earth to save us from sin, sickness, and death.  Christ is both the messenger and the cure.  Christ is both the priest and the victim.  Christ is both God and Man.  Our connection with God, our source of ultimate healing is found in that singular human person, that ancient Jew.  Christ is entirely God and entirely human and yet is but one single Person, the Holy Person whose Name

is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.  (Philippians ii.9b-11)

St. Matthew found the “pearl of great price”, and nothing in this world could compare with the Man Who found Him.  So, like the others fishing in their boats, the Evangelist and Apostle dropped what he was doing without a care of what might befall him to follow the King of Kings and Lord of Lords.
A hospice is a place where you go to die.  The folks who work with hospice do not allow any fighting to save your life.  They want you to die peacefully and with as little pain as possible.  A hospice is not a place to go in order to heal.  One is supposed to be carried out of a hospice.

A hospital is a place where you go to heal.   One goes to a hospital in order to get back on your feet and eventually leave under your own power, even if they insist on the wheelchair ride to the front door or to your car.

I have had a season-long clinical pastoral education internship at a hospital in Illinois and a year-long CPE residency at a hospital in South Carolina.  One of my problems in these hospitals is that the spiritual care, the pastoral care provided seemed to be of a palliative nature.

According to getpalliativecare.org, palliative care “focuses on providing patients with relief from the symptoms, pain, and stress of a serious illness—whatever the diagnosis.”  Palliative care makes the physical, social, mental, and emotional burdens of being sick more bearable.  It does not attempt to cure the ailment.

I confess that I am not a big fan of palliative care.  I have a painful chronic illness, and I would much rather receive a therapy which gets me healed up and on my way.  Instead, the medicine I take helps me tolerate the burden of being sick.  I am thankful for this care and medication, for it allows me to do more than I was able to do before I took the medicine.

But, I much prefer therapy that improves my condition.  One of the reasons I felt so called to amend my life and trust in Christ was that I saw someone live a better and holier life that I did.  Forgive me if you heard my story, but some fellows and I worked together in Atlanta many years ago.  We were smart-alecs, jerks, clever boys with a turn of phrase who thought that we were hilarious.

One of the ladies were worked with seemed like a silly girl.  She dressed funny and talked funny, and we made fun of her.  I’m sure it wasn’t fun to her.  But here’s the kicker – she always treated us with decency and respect.  She was a follower of Christ in that she actually walked with the Son of God and treated other people with the love with which Christ loved her.

Confronted with genuine Christian loving-kindness, I stood convicted of my sins.  I underwent the painful realization that my life of disrespect was not worth living.  I wanted to love other people and myself the way she loved me and the way Christ loved her.  I came back home to church and repented of my sins.  I am honored to tell you here today that in the last few weeks of my father’s life he saw this son of his come back into the Christian walk that he had taught me to walk in.

Here I stand twenty-five years later a changed man.  I am not as good a man as I hope to be someday, but I can safely say that I am a better man.  Angela has known me long enough to attest to the fact that I am a better man today than when she first met me.

But here is the thing about palliative care:  If I had not felt that pain of public humiliation realizing that I treated others poorly, I can’t see as how I would have repented from my sins.  The pain I felt was a good thing.  It taught me, it schooled me that I was on a road to damnation.  I knew my life was out of order when I felt that pain.  I thank God Almighty sitting in Heaven above that I was not provided palliative spiritual care, Christian ministration that got the pain to stop.

That pain was good for me.  I went to the hospital of Christ’s church to get spiritual healing.  If I had been taken to a spiritual hospice, I would have been told that I was good enough just the way I was and that I did not need to change.

My dear children, Christ sat at table full of sinners so that He could redeem them.  Our parish here is named after the most famous physician of Holy Scripture, St. Luke.  Jesus Christ has established His Bride, Holy Church, here on earth to help save sinners.  We sit here on Wheeler Road so that we may do the work of Christ and be a place of spiritual healing.

That means that we will hurt.  We will hurt from our own sins.  And Christ wants us to hurt from our sins.  We are not to cover over our sins and adopt pseudo-therapies that reduce our suffering.  No!  We must suffer fully.  We must feel our hurt so that we may correct our lives!  We must let our brothers and sisters who are members of Christ’s Body feel their hurt so that they may amend their lives.  We spiritually injure our fellow members of Christ’s Church when we try to take away their suffering before the time is over.

That means that others will hurt.  We are a hospital for sinners.  When we welcome people who suffer the pains of this fallen world through their own fault, the fault of others, and the assaults of the Devil, we must take them in and bandage them up like the Good Samaritan did.  We must suffer with them – that is what the word compassion means:  To suffer with.

We must embrace the pain of this world and let folks know that they can come here for spiritual healing.

 

This parish holds together two different notions of what a parish ought to be.  For on the one hand, we know each other well, we are friends with each other, we seek out others who will serve what we have already established as members of this parish, and we seek out others who will keep our parish family going.  This is a cozy, comfortable, and unfruitful way of conducting ourselves.

But on the other hand, we are a mission outpost of the right bank on the Savannah River.  All Saints’, Aiken has the left bank.  This is our duty station, and from here we are to fulfill the Great Commission given to the Apostles and thus to our bishops – “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”

We are both a family and a mission outpost.  As a parish family, we show some of the domestic loving-kindness made possible in Christ our Lord.  But we are also tempted towards living out the Christian life in this parish as a hospice, avoiding pain, keeping peace, and not rocking the boat.

As a mission outpost, we focus on preaching the Gospel and loving our neighbor as ourselves.  Thus we are tempted towards living out the Christian life in this parish as a hospital, dragging in the wounded off the street, binding their wounds, and loving them, encouraging those who have fallen, strengthening those who are weak, and occasionally sending on their way those who simply stopped by for a rest.

Discerning correctly and loving appropriately is the principal challenge for us here at St. Luke Church as we grow into the future.

 

“They that be whole need not a physician, but they that are sick.”

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

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“He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.”

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

 

“Loving our Neighbor through Good Works”

In St. Mark’s Gospel, this healing and the healing of the Syrophoenician woman which precede it together form a turning point in Christ’s ministry.  This healing in particular shows the firstfruits of salvation from the Jewish Messiah which will come to the Gentiles after Pentecost.  Although this miracle is done privately, it is a very inclusive miracle.  Instead of healing only one of the Chosen People, Christ the Messiah heals a man from outside the Old Covenant.

Travelling with His disciples amongst the Gentiles, Jesus fulfills two Messianic prophesies.  These include Isaiah xxxv.5, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped” and Ezekiel xxiv.27, “In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the LORD”.

God has power over hearing and speech.  Exodus iv.11 reads, “And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?”.  Christ is a Jew, but He is God Incarnate.  He has power over hearing and speech.

St. Matthew 11.2-6 shows that Christ is doing the works that the Christ was prophesied to do according to the Forerunner, St. John Baptist:

2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,

3 And said unto him, Art thou he that should come, or do we look for another?

4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

6 And blessed is he, whosoever shall not be offended in me.

 

31:  JESUS, departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis.

In this part of St. Mark’s Gospel, Christ and the disciples left the pagan region of Tyre and Sidon, the site of ancient Phoenicia and modern Lebanon, and headed back towards Judea.  They stopped off in the area of the Ten Cities, the Decapolis, on the other side of the Sea of Galilee.  These are ten Hellenistic, or culturally Greek, cities east of Samaria and Galilee, across the River Jordan.

Christ had already healed the demoniac possessed by Legion whilst visiting there before, so His reputation probably preceded Him.  According to Acts ix.2, this area was evangelized early.  Decades later, some Christians fled to one of these cities from Judea during the last war between Rome and the Jews.

32:  And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

The people of the Decapolis asked Christ to heal this man.  His own people asked on his behalf.  They intercede to the Son of God for his healing.  The week before last, a small group of us gathered to pray for others.  We’ll be doing that again in a few weeks.

Every Sunday and every Mass we lift up the names brought to us by the members of Christ’s Body here in this parish to God the Father Almighty, joining them in the mystical and eternal sacrifice of the Son to the Father in the Eucharist, the good gift.  We bring those we know and love to the attention of God so that he may heal them and have mercy upon them.

The local Gentiles interceded on behalf of their deaf friend who couldn’t speak to the Messiah of Israel.  They showed faith and love:  Faith that Christ could heal him and love for him that he might be healed.

33a:  And he took him aside from the multitude,

Privately, away from the public.  This is normally used for Christ alone with His disciples.

Christ avoids making miracles in public and seeks to avoid public praise for them.  He does not seek His own glory but the healing and mending of the bodies and souls of the lost.

Pseudo-Chrysostom tells that Christ took aside the man privately, “teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct.”

Indeed, pride is incompatible with thaumaturgy or wonderworking.  Pride is a sin against God.  God gives the good gifts which we work amongst our fellows.  It is through Christ that we do good works.  Sin and good works are incompatible and irreconcilable; sin and good works in Christ cannot exist together.  We must give up pride and seeking after glory for ourselves or we can no longer do good works in Christ.

33b:  and put his fingers into his ears, and he spit, and touched his tongue;

This seems rather vulgar and unbecoming the founder of our religion.  Yet this putting his hands inside his mouth and spitting makes sense.  Christ actually touched the man, showing that this world is part of God’s creation.  Christ the Son of God uses his perfect fingers and sacred spittle to touch the man in ears and on tongue to heal part of creation which has fallen away from God.

34:  and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

Christ heals the man with six actions:  taking aside, putting hands in the ear, spitting, touching the tongue, deep groan (“sighed”), and command of healing.  This is like our liturgical action at Mass and other services such as Baptism and Confirmation.  He looked up to Heaven.  He said ephphathah, the Aramaic word for “be opened!”  It serves as a word of power, which is not a magical incantation of superstitious nonsense.  This is a direct command from God to be healed.  As the earlier quote from Exodus iv.11 showed, Christ has the power of God to heal the deaf and mute.

St. Bede says that from Heaven comes all healing, which is why Christ looked up.  All we can do for healing also comes down from Heaven.  Whether it be our medical technology or the wise word properly delivered into the ready ear, all our help comes from our Creator and Redeemer who gives us all good things in the first place.  God uses our hands like he uses the hands of Christ for the good of our fellow man.

Likewise, the good we do must not be good only in our eyes but in the eyes of God as well.  Thus, we ought to always keep a healthy suspicion upon ourselves and watch ourselves to ensure that we do God’s work and not our own particular preferences.

35:  And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

“His ears were opened” literally means is ‘his hearing was opened’, referring to the act of hearing not to the thing of ears.  We do hear through our ears, but the ears being restored was secondary to Christ restoring the hearing.  We see that today with the new cochlear implants which do not fix the ears but restore hearing.

36:  And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

God is now at work among the Gentiles.  He has said, “be opened!” and they now hear, and proclaim, and are enthusiastic.  Christ will not finish His work among the Gentiles directly; but His apostles will carry the Gospel to the ends of the earth, performing great works in His Name.  God’s plan of salvation requires we sinful humans to proclaim Christ to the world.

“so much the more a great deal they published it” – published in the sense of ‘they proclaimed it’, with the religious note of proclamation.  When I preach or proclaim the Gospel, I am publishing it.  Think of publish glad tidings, tidings of peace!  I do not publish in the manner of printing a book or magazine, but rather in proclaiming to the hearing of others personally.

It goes on, “And He charged them that they should tell no man.”  Pseudo-Chrysostom: “By which He has taught us not to boast in our powers, but in the cross and humiliation.”  Wherefore it goes on, “but the more He charged them, so much the more a great deal they published it.”

We ought not to seek praise for that which we do well and to praise those who do well to us.  Praise is not our due; even the Son of God did not seek praise.

As for those who seek the approval of others (St. Matthew vi.1-2, 5):

1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

Christ tells us to refrain from doing our duty in public so to avoid receiving men’s praises.  Christ often refrained from performing healings in public so to avoid receiving men’s praises.  Both by word and example we are to serve humbly and obediently, willingly sacrificing our pride upon the Cross.  Remember, we can do no good thing on our own, but only insofar as we participate in Christ.

37:  and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

Once the people know that the man they brought forward to be healed has been healed, they get excited and pass on the news.  This is not what Christ wanted.  He healed the man because Christ is the Son of God come into the world to save us, and healing our bodily ailments is one portion of that salvation.  Today’s healing is a foretaste of tomorrow’s incorruptible bodies.

When we follow in His way, the Way of the Cross, we ought to leave others better off for having known us.  I know of many ways in which many of you have made the lives of your fellows better in this vale of suffering and tears.  It is incumbent upon us to serve our fellow man, not as an end unto itself, not as a means of gaining glory for ourselves, not even as a means of gaining glory for God, but to show forth the love of Christ unto those whom He came to save, our very own neighbors.

 

“He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.”

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

 

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“God be merciful to me a sinner.”

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

 

 

“The Sin of Presumption”

 

Christ’s story of the Pharisee and the publican is not a contrast between hypocrisy and humility, but between presumption and humility.  The Pharisee was not a hypocrite.  He genuinely believed what he was saying.  He genuinely lived out the life he professed to live.

However, the Pharisee did presume to know the mind of God.  The Pharisee presumed to judge with the judgement of God.  And he did not know the mind of God.  He wrongly judged what was worthy and what was not.  And so he walked away unjustified, not set right with God.

Presumption is a form of pride.  The Pharisee judged himself compared to his fellow man.  That is not the true measurement of a man.  The true measurement of a man is in the sight of his creator.  The Pharisee’s preening missed the point of what he was attempting to do.  And by being so sure he was doing what he was supposed to do, he thereby dismissed the publican who saw reality correctly; the reality that he was a sinner before a righteous God.  All that a sinner before a righteous God can say is, “God be merciful to me a sinner.”

As Bishop Mortimer says of the magnanimous man who judges rightly:

This is the heart of humility.  He does not exalt himself, neither does he despise his fellows.  He honours God, and he honors his fellows as God’s creatures.  He honours every man truly in proportion as he finds him honourable in the sight of God.  He rightly and properly honours and prefers good men above bad men.  But he is not thereby proud, because he knows that both he and they owe what goodness they possess to God; the evil which they share with evil men is of themselves.

This is one way which the Apostle Paul does not fall into the sin of the Pharisee.  St. Paul does not presume the goodness of God for himself.  Instead he sees himself for who he truly is, and it is not pretty:

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

He does not even claim the great labors for the Gospel of Christ which he has done, for they, understood rightly, are due to “grace of God which was with me.”  His persecution of the Church of God is on him; his abundant labours exceeding all others are due to the God alone.  St. Paul merely cooperated with the grace of God; he did not generate the grace of God.

And thus that is another way which the Apostle Paul does not fall into the sin of presumption.  St. Paul does not sleep in late, eat iced cream, and count on God’s grace.  St. Paul “labored more abundantly than they all:”  For if thinking that your good works are due to you alone and that you can successfully work your salvation before God is wrong, so is thinking that God’s grace is coming to you no matter what you do and that you don’t need to do a thing.  Both count on things which are not true, and things that are not true will do you no good before the dread judgement seat of Christ our Lord on the Day of Doom, the Day of Judgement.

So we must steer a middle course between presuming that we can work out our salvation through our shoddy works alone and presuming that we can sit back and let God work his saving magic on us.  Both ways leave us unjustified.  And we cannot live forever with God if we are not justified.

 

So how do we steer this middle course between the two ways to commit the sin of presumption?  After all, the Pharisee tithed, fasted, and prayed at the Temple and still got left out.  How do we live out our faith and good works in the sight of God here in Christ’s Church?

Like so many times before, we should look at Bishop Mortimer’s Six Duties of Churchmen.  Worshipping, receiving Holy Communion, fasting, tithing, confessing, and remaining chaste are the bare minimum level of acceptable Christian service.  My dear children, no less will do.  Receiving Holy Communion, tithing, and chastity are not optional.  Worshipping every Sunday and Holy Day of Obligation, fasting, and confessing your sins are not optional.

Yet they are not sufficient.  They are the bare minimum of our Christian Duty.  But we do not win Heaven by them alone.  They are not enough by themselves.  For without the grace of God, they are worth nothing.

They are no substitute for faith.  Faith is trusting in that which is unseen.  There is no behavior we can enact that makes us right with God.  God makes us right with him based on our faith, which itself is a gift from God.  Faith is the basis upon which we make our decisions to act in a Christian manner, and faith is the likely outcome of behaving in a Christian manner.  Faith in God and good works go hand in hand.

 

So how did the publican get justified?  He stood afar off, the lowered his eyes, he beat his chest, and he prayed, “God be merciful to me a sinner.”

This is the most needful prayer in Scripture.  It is right up there with the Lord’s Prayer.  In fact, this is probably more important.  Like the Summary of the Law is superior to the Ten Commandments even though it is shorter, this Publican’s Prayer is short and sweet, “God be merciful to me a sinner.”

We trust God when we do our best and tell the Lord that we are spent, we are through; we can do no more.  And we know that what we have done is nothing without him.  Knowing in faith that all our actions are insufficient for our eternal life, we turn to God and say, “God be merciful to me a sinner.”  We say it knowing that it is true, that we have no hope for good, no hope for Heaven, no hope for eternal life except God the Father.

 

Our incomparable Anglican liturgy includes a robust confession of sins in each of the three major services of the Church, Mattins, Mass, and Evensong.  If you focus during this prayer of confession, offer yourself up to it to the best of your ability, and firmly intend to turn away from your sins and do better next time, then this prayer is efficacious, it is effective in obtaining what you desire.

When we attach ourselves to Christ’s offering of Himself up as a living sacrifice to God the Father in the Holy Mass, then we participate in Christ’s death and Resurrection again.  When we eat the Body of Christ and drink His holy Blood in faith, we join ourselves mystically and sacramentally into the guaranteed streams of grace pouring from the side of Christ in Heaven upon us here down on earth.

We do our good works in conjunction with our living faith in Christ, knowing that all that we have is not good enough.  But we know from the Gospels that Christ came to us on His own; we did not have to beg and cajole Him down here.  He saved us on the Cross before we were born.  He loved us first.  We can count on Him.

 

“God be merciful to me a sinner.”

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

 

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“by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”

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

 

“Good Fruit and the Mystery of Salvation”

Today’s Epistle shows us that by exchanging masters from sin to God, we thereby become something other than slaves – sons.  We have a new relationship.  Becoming the servant of God, we are given the gifts of the Spirit of God, which allows us to call God Abba, or Father.

Today’s Gospel shows us, in the words of Fr. Shepherd, that “…Not everyone who addresses Christ as ‘Lord’ really belongs to Him, but only those who bring forth in their lives the true faith of the Spirit.”  We show that we follow God’s will not by public declarations and extraordinary acts, but by humble “deeds of righteousness”.

So receiving the Spirit of adoption, we cry, Abba, Father.  We are made heirs of God and joint-heirs with Christ.  We are joined with Christ and presented by Him to the Father as part of Him, a member, a cutting away from sin which has been grafted onto the Body of Christ.  Yet as a grafted branch and member of Christ, if we do not produce good fruit, then Christ will claim not to know us on the last day.  The last verse of today’s Gospel and the next two verses of St. Matthew’s Gospel read,

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

How can we square this in our minds?  How can we take being elected heir of God the Father and yet not know him through our lack of good fruit?  This quandary speaks to the very heart of salvation.  We think of the charges alleged against Baptists, “once saved always saved”, wherein they can do wickedness after they are saved and still go to Heaven.  Martin Luther had a terrible time putting this together, so much so that he wanted St. James’ Epistle cut from the New Testament canon for “faith without works is dead”.  We also think of the Roman Catholics, against whom are alleged that they believe in “works righteousness”, wherein they do good works to be saved.  It is all a terrible mess.

But both of these things are true.  We are both grafted onto the Body of Christ through the action of the Holy Ghost and made joint-heirs with Christ and partakers of heavenly gladness and we might be chopped off that Lordly vine and thrown out to be burned if we do not produce good fruits.  We are adopted sons, but we are expected to do something with this gift.  We are given so much, and we ought to produce good works with what we have been given.

 

Let me explain this mystery of salvation, of justification and sanctification, this mystery of being “saved”.  For I call each and every one of you to both justification, or getting right with God, and to sanctification, or growing holy like God is holy.  We need both.  If you become a member of Christ’s Body, you are bound for eternal life with God.  But to live eternally with God, you must become perfect, become holy.  Both go together.

“Conversion”, “regeneration” or new birth, “strengthening with the Spirit”, and “good fruit” have a right relation to each other.  These relate to each other in Christ’s Body, Holy Church.  Since part of Holy Church, the Church Militant, is here on his earth right now, she, being the Body of Christ our Lord, gives us access in Christ to what we need to live with God forever.

God loves us.  He created us to live with him at the very beginning, but we rejected him.  He sent the Law and the Prophets, but we rejected them.  He sent His only-begotten Son into this world as one of us, to redeem us with His Precious Blood.  God in Three Persons loves us and wants us with him forever.

 

Let us take, for example, our friend the unbaptized sinner.  He wanders through this world hardly knowing right from wrong.  All that he does is tainted with sin both of deeds and of his sinful human nature.  But God as sovereign of the universe, through his angels and his saints, as creator of the world, prepares a path back to himself for the unwashed sinner.  God leads him to salvation in his prevenient grace.

Being thus led, let’s say this sinner sees God in the sky, or in song, or in the love of his fellow man.  His conscience is pricked, and he realizes he needs Christ.  He attends worship.  He learns of the things of God.  He believes in Christ and undergoes Holy Baptism.  He is born again, made regenerate.  He has new life, Christ’s life.  His old sinful self dies, and he is grafted onto the Body of Christ.

In this Sacrament of the Church, not through ritual magic but in the boundless merits of Christ’s Crucifixion and Resurrection, our friend here has his sins completely washed away.  The spiritual consequence of his misdeeds is undone.  Christ has taken away his sinful nature.  Yet our friend has not stopped being himself.  Unfortunately, he will walk out those red doors and sin again.  He is not yet perfect in Christ.

So our friend must be strengthened for the journey of our earthly pilgrimage.  He is currently a babe, a child in Christ.  He is a new Christian.  He may have many years on earth, but he is not spiritually mature.  He needs strength, maturity.  And so Holy Church has his bishop lay his hands upon him and confer the Sacrament of Confirmation.

The essence of Confirmation is not the recital of the Lord’s Prayer, Apostles’ Creed, or Decalogue.  The essence of Confirmation is not even that our friend reaffirms his Baptismal vow to live a Christian life.  The essence of Confirmation is the laying on of episcopal hands, anointing with holy oil, and the giving of the sevenfold gifts of the Holy Ghost.

These gifts are understanding and wisdom so he can discern the truth and its value, are knowledge and counsel so he can apprehend and apply moral laws, true godliness for loving piety, ghostly strength for “courageous spiritual warfare”, and holy fear for the loving desire to please God.  With these gifts imparted, our friend is weaned from childish food and is ready for the holy meal.

So converted, Baptized, and Confirmed, our good friend receives for the very first time Holy Communion, the Blessed Sacrament, Christ’s gift of Himself to us.  This is his meat and drink for the spiritual life here on earth.  No one separated from Christ’s gift of Himself, His own Body and Blood, can sustain his arduous journey through this life.

Christ came to earth at the Annunciation to the Blessed Virgin Mary, was born on Christmas Day, shed His first Blood at His Circumcision, fasted in the wilderness, taught Israel and beyond, and then carried His own Cross to His Crucifixion so that He might joyously rise again at His Resurrection and ascend into Heaven at His Ascension.  Christ did all this for you and for me.

Christ is not sitting around hanging out with the Father and the Holy Ghost in Heaven; He is interceding for you and me right now before God the Father.  Christ wants us with Him forever, as joint-heirs with Him to God the Father.  Christ wants us in His Baptism and to eat His Sacred Body and drink His Holy Blood.

Only now is our friend full up on the grace Christ would like to give him.  He has experienced conversion of heart.  He has experienced new birth in Christ.  He has received the sevenfold gifts of the Holy Ghost.  He receives the Body and Blood of Christ.  And yet….

And yet our friend may turn his back on God and walk away.  Our friend may decide, although it seems hard to imagine given all the trouble he has gone through, he may freely decide that he would rather follow his own thoughts back into unbelief, follow his own path instead of God’s calling to him, follow his own lusts and desires instead of living a holy and moral life.

Our friend is free.  Christ has freed him from sin.  Yet sin is all around us.  If sin were not so terribly enticing, it wouldn’t be a bother.  You see, sin is mighty tasty.  Sin is that peculiar notion, that third beer, that extramarital affair that seems so wonderful at the time.  Our friend may choose this over his loving Lord Christ.

But our friend still has a lot going for him.  He is grafted onto Christ’s living Body.  Christ would have him exercise his self-discipline and live a morally courageous life.  He could obey those Ten Commandments.  He could pray every day and study the Holy Scriptures.  He could love his enemies and turn the other cheek.

How can we know that our friend, now our brother is doing well?  Some of this holy striving to live a fruitful life is noticeable.

We would see our brother at Mass on Sundays and Holy Days of Obligation.  He would receive the Body and Blood of Christ at least on Christmas, Easter, and Pentecost.

We would see our brother materially support his parish through the tithe.  We might see him at a library fundraiser, but his wife and the parish treasurer would know he was giving God that ten percent of his income that shows he is truly thankful for the blessings God has given him.

We would see our brother remain faithful to his wife.  No shenanigans for this fellow, no flirting with the ladies.  Entered into Holy Matrimony with his wife, his devotion to her through the grace of God will have grown since his conversion, Baptism, and Confirmation.

We would see our brother in line at Confession and see him learn from his mistakes as he paid close attention to his conscience.

We would see our good brother fast.  Mind you, he does not flaunt it or throw it in other people’s faces.  He is a good guest and eats what is set before him at other’s homes, but when you see him out for dinner on Fridays he is never at the steakhouse.  When you go to his home for dinner during Lent, you are served fish and vegetables.

Our good brother bears much fruit.  Having been converted, born again, strengthened for the journey, and nourished at the Lord’s Table, we see him in the parish and the community doing his Six Duties of Churchmen and so much more.  Like a patriarch of old, he is generous to the poor and needy, upright in his conduct, and faithful to his God.  He is not a perfect man, but he is preparing for everlasting life.

This our friend shall not be lopped off the living vine and tossed into the fire.  Our friend bears much fruit, and not a little of it is in setting a good example for the rest of us.

 

For those of us Baptized as infants, hopefully we may avoid our conversion experience.  Although infants are incapable of sin and therefore the washing away of committed sins by Baptism does not help infants, Holy Baptism does kill off the old sinful nature and put the robe of righteousness onto that little baby.  Growing up in the Church, that baby can grow into a lovely young lady.  Weaned off of childish things, she will be strengthened with the Holy Ghost at her Confirmation and receive the solid food of Holy Communion, of Christ’s Body and Blood, for the first time.  Raised properly and not being too contrary, she may never need to go through the time of rebellion from God that would require a conversion of heart.

But for those of us, like myself, who were Baptized as an infant but went through a time of rebellion from God, Christ’s life does not avail for us until we are converted.  Holy Baptism does suck your soul up into Heaven.  It makes us regenerate, but only with conversion of life.  Only the fruitful tree shall enter into the Kingdom of heaven.  We must respond in faith through good works to reckon with the call of Christ in our lives.

 

We were created in the image of God, and our natural and supernatural growth shall be in God’s image.  Therefore, we are to love perfectly.  St. Matthew v.48:  “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Those that are written in the Lamb’s book of life, those who are undefiled, shall enter into the Heavenly Jerusalem.  Since we are washed clean of our sins in Christ, those who are undefiled are those who have been freed from their sins and made perfect in Christ.  He makes abundantly clear to us in the Holy Scriptures and in Holy Church that we are to improve from our sinful, broken, and alienated selves.  Christ wants us in Heaven with Him, but we cannot take our selfishness, idolatrous, and lying ways with us.  We have to grow in morality, in loving-kindness, and in holiness.  Our hearts must burn with loving-kindness for one another just like the Sacred Heart of Christ our Lord.  We may live our homely humble Anglican lives, but all our domestic virtue is but a sensible and decent overflow from the burning furnace of divine love in our hearts.

Here at St. Luke Church, we are more than our members, for we are members of Christ.  Even if we were the weakest and most sinful folk, Christ would still truly be here among us because He is God.  Still, Christ calls us to be perfect as He is perfect.  We, grafted onto Christ, are to become as pure and virtuous and holy as Christ.  We must each work on ourselves in this great community we have here.

The whole parish grows healthier and stronger the more we each grow healthier and stronger in the Lord.  The more we improve our lives, the more we fast according to the rule of Holy Church, the more we attend Mass as we ought, the more we say our prayers and read the Scriptures in between Sundays, the more we all grow.  The more we love our God and love our neighbors, our parish grows into a more loving parish.

Different members have different concerns, but there is one answer which addresses everyone’s concern:  Christ.  He is God come down amongst us to raise us up with Him to live with God the Father forever.  Our spiritual ancestors walked in the cool of the garden with God.  You and I will also walk with God after Christ returns.

But we mustn’t presume to be saved.  God has given us great work to do.  And in true Anglican manner, our great work is quite humble.  You and I are to look each other in the eye, to know one another, and to love each other.  You and I are to stand facing the same direction and worship God together.  We are not Hindus who look to wash in the River Ganges.  We are not Moslems who must visit the Black Stone in Mecca.  We are humble sinners, washed in the Blood of Christ, strengthened in the Holy Ghost, and we come together before the altar of God to eat the Body and Blood of Christ our Lord.

Through repentance of our sins, sacramental grace, and self-discipline let us cultivate our spiritual life according to Holy Church so that from the well-tended garden of our hearts comes forth those fruits of the spirit in which progress towards perfection declares itself.  To those who live in those fruits of the spirit come the blessings of the Beatitudes, which indeed are preliminary to the joys of the world to come.

 

“by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”

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

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