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Posts Tagged ‘Pseudo-Chrysostom’

“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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“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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