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“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

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

 

Christ was born in time on a specific day.  Some people think Him a mythical figure.  Others think Him some great idea.  Yet others think Him some hobbled-together semi-historical figure who spouts wise teachings.  But we should remember that the Lord was born a Jewish boy of a particular mother in a particular town under the reign of a particular king.  He is God made flesh.  When the Son of God became man, he became a particular man.  A Jewish maiden had a baby, and that baby was the Son of God, eternally begotten of the Father before all worlds.

No wonder many want to contain Christ in myths and ideas.  God has entered our world as one of us!  Shocking!  Scandalous!  Inconvenient!  Nothing God touches remains the same, and God has touched our world with His own flesh.

The Word made Flesh:  The eternal Son of God took on a human body to be one of us:  A Jewish boy born in the Roman province of Judea during the reign of Octavian Augustus.  He is eternally begotten of the Father, light of light, very God of very God; He is born of the Blessed Virgin Mary.

We were created to delight God and delight in God, but through the sin of our ancestors and our personal sins, we have become separated from God.  Our nature has been twisted, darkened, fallen.  We now live separated from God, cut off from life everlasting.  We suffer – the good Lord knows how we suffer! – we suffer and die without our good God.

But the God the Father, Lord of heaven and earth, loves us so deeply, that He gave His only-begotten Son to become one of us.  Of us!  God did not become a seraph to redeem angels.  God did not become a lion to redeem animals.  God became a baby in a dusty little town in order to redeem everyone and everything:  For when God comes into the world, the world changes.  Nothing touched by God can ever stay the same.  So God became one of us so that we might be altered, that we might be changed, that we might be justified, that we might be sanctified, that we might be saved from suffering and sin and death and decay.

God changed His fallen broken world populated by fallen broken people by giving us His Son, Jesus Christ:

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:  Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  And the Word was made flesh, and dwelt among us . . . .

This is the gift of Christmas:  Hope of eternal life.  Jesus Christ came down from Heaven and became one of us.  He says, “I am come that they might have life, and that they might have it more abundantly.”  We exchange tokens of our affection and esteem and love for each other on Christmas.  But God gave us the most miraculous gift of them all:  Life.  Abundant life.  Everlasting life.

How do we receive this great gift from our good God?  Christ Himself shows us how.

Jesus came to us a little baby, a helpless infant.  Babies cannot feed themselves, yet this baby came to feed us.  Babies cannot change themselves, yet this baby came to change us.  The lowliness of the manger was a sign of the humility with which he enrobed Himself when He became one of us, a part of His own creation, so that He might save us.

Later in His life, Christ says (St. Matthew 18.3):  “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”  Christ became a child to save us.  We are to become as little children to be saved.

When we experience our loved ones die, we recognize that there is something more.  When we face our own mortality, we shudder over thinking about our own end.  When we look into the faces of children, we see lives extending beyond our own.  There is more, and we are powerless to reach it.  We hurt, we sin, we hurt other people, and we see all the death and disease in the world.  We are separated from this great good thing just beyond the reach of our fingertips.

Christ came to us because He loved us.  We did not love Him first; He first loved us.  He did not come in a mighty fire or a roaring wind or a shocking earthquake; He came to us a humble child born outside with the animals as there was no room in the inn.  All the grace and love and joy in the whole universe is in Him.  We must humble ourselves like little children and take on the swaddling clothes of our Lord and Savior Jesus Christ.

 

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

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

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

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

 

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

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

 

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

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

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

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

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

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

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

But we are promised that:

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

 

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

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

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

 

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

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

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

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

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

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

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

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

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

 

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

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

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

 

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

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

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

 

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

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

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“And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.”

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

 

“So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.”

All men have evil in them, and some men have good besides the evil.  In this present age of the Church, there is good mixed with bad, one with the other.  We must suffer the bad with the good, until the day of judgement.

Consider the parable of the wheat and the tares, in St. Matthew xiii.24-30.  The sower sowed wheat in his field.  At night, the enemy sowed tares in it.  The wheat and tares grow up together, but the tares are not weeded out lest by pulling them the wheat is pulled too.  Come harvest-time, the two will be separated, and the tares burnt.

All men are wicked.  Only some men are good, and they by God.  Consider the Last Supper (St. Matthew xxvi.21-22):  “And as they did eat, he said, Verily I say unto you, that one of you shall betray me.  And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?”  The apostles knew they were evil.

Being a wicked person does not exclude one from God’s call.  The Church contains both good and evil until the Last Judgement.  When the king judges, he will separate the bad from the good.

 

“And when the king came in to see the guests, he saw there a man which had not on a wedding garment:”

Now the wedding feast of Christ and His Church is filled with guests.  Both the good and bad were invited, but the bad are not to remain bad.  They are to put on new clothes fit for the king’s feast:  wedding-garments.  The King then comes up to behold his guests and ensure that they properly honor the marriage of his Son and the Church, delighting in those properly attired and condemning those improperly dressed.  This is the Last Judgement.

Alas, as the king enjoys the company of those who have finally heeded the call to the joyous feast, he finds one who has not put off his old ways.  There is only one who has done so, for those who continue to serve wickedness after coming to faith are all of but one kind.

St. Gregory the Great wrote,

What ought we to understand by the wedding garment, but charity?  For this the Lord had upon Him, when He came to espouse the Church to Himself.  He then enters in to the wedding feast, but without the wedding garment, who has faith in the Church, but not charity.

 

“And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.”

The Christian who continues in his beloved sin can produce no excuse.  He stands mute.  Questioned by God, there can be no blustering or denial as the angels and the world bear witness against the sinner.  He has no words.

Indeed, the one who has carried the stink of his former life to tKhe great feast seems surprised.  Perhaps he did not consider that he was unprepared.  He sat at table with his fellows in good cheer until light shone upon his soul and his filth discovered.

 

“Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.  For many are called, but few are chosen.”

Many people never set off with a right foot.  They distract themselves with the affairs of the world.  They seethe in resentment against the good God.  Others accept the invitation but do not finish the course.  They tire and fall away.  They cannot shake loose of their favorite delicious sin.  Many are called, but few are chosen.

These terrible closing words warn us that on the last great day we might be represented by the one who wore not a wedding-garment.  If we do not continue to the end, we will not prove suitable for our high calling.

This parable warns us that we have no claim on the privileges of God’s kingdom if we are unwilling to change into the likeness of Christ.  Answering the door to our heart is not the same as welcoming Christ to live in us.

 

What is this wedding-garment?  St. Paul writes in his first epistle to St. Timothy (1 Timothy i.5):  “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:”  In 1 Corinthians xiii.1, he says, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.”  Pure and undefiled love is the wedding-garment, without which we are cast out of the king’s banquet and into the outer darkness of eternal torment.

If we have such love, then we ought have no fear of being cast out of the feast.  As loving-kindness grows, so must desire wane.  Every soul possesses wickedness.  We must starve that sleepless unending maelstrom of desire which moves the evil inside us and replace it with the self-sacrificial loving-kindness of Christ our Lord.  Remember with St. John (1 St. John i.8-9):  “If we say that we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”  At the Lord’s Feast, we dress ourselves in righteousness and love lest we give offense to God’s purity and holiness.

This divine love:  What are we to do?  Later in this same chapter of St. Matthew (St. Matthew xxii.37-40) we read:

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.  And the second is like unto it, Thou shalt love thy neighbour as thyself.  On these two commandments hang all the law and the prophets.

We were born in grace, but that grace was polluted.  Throughout history we see the human story, poor souls crying out for redemption from the bondage of sin and death.  We see propitiatory sacrifices made to gods to sway their favor towards us.  We see moral goodness coëxisting with unspeakable horrors.  We know what we are.  We are more than a mess.  We are more than conflicted.  We hide evil within our breasts.  The only effectual remedy is to crucify our wicked nature upon the Cross of Christ, the Cross of love.  Our bonds of continuing sin and dark desires will bind us body and soul for all eternity if we do not change into the loving-kindness of Christ.

Faith is necessary but not sufficient.  As St. James wrote (St. James ii.19), “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”  St. Peter proclaimed Jesus as the Christ, yet devils fearing his healing powers loudly acknowledged Him the Son of God.  So faith is needed, but without love it is incomplete and thus ineffective.  Again we find in 1 Corinthians xiii.2:  “Though I have all knowledge and all faith, so that I could remove mountains, and have not charity, I am nothing.”

But as faith without love is incomplete, this godly love requires faith, too.  How can you love the Lord your God without faith in him?  Psalm liii.1:  “THE foolish body hath said in his heart, There is no God.”  St. Augustine preached, “Possible it is that ye may believe that Christ hath come and not love Christ.  But it is not possible that ye should love Christ, and yet say that Christ hath not come.”

The wedding garment is faith completed by love.  Faithful and loving Christians love Christ, love their neighbors, love their enemies, love one another.  It is difficult indeed to love our enemies, but they are our neighbors too.  If you have difficulty loving your enemy, consider our Lord, torn asunder, hanging from His Cross, saying (St. Luke xxiii.39) “Father, forgive them; for they know not what they do.”

The first martyr, St. Stephen the Deacon, after rebuking the Jews and asking the Lord to receive his spirit, then prayed (Acts vii.60), “Lord, lay not this sin to their charge.  And when he had said this, he fell asleep.”  His last prayer, his last words, were for his murderers.  That is loving your neighbor.

Shall we applaud ourselves for accepting the invitation to dine with the King?  For when we examine our hearts as we shall one day be judged, we see all manner of vile and abhorrent offenses against divine love.  Have we done our duty towards God?  Have we forgiven those who have offended us?  Have we begged forgiveness from others for having offended them?  Have we not crowed as we have seen our rivals humiliated and thwarted?  Have we not crossed on the other side of the road when we saw our neighbor in need?  Have we not cursed God when we had not our own way?

Look at your neighbor who offends you and your neighbor whom you offend.  Behold this person.  Can you see that he is a man whom God has made?  Do you hate him because he is God’s precious creation?  Even the saints argue with each other.  But insofar as God has made this man, we cannot revile or spite him.  We may hate the evil which others do, just as we hate the evil which we do, but we do not hate the soul lovingly created by our Heavenly Father.

Insofar as any of us are evil – and we are all partly evil – it is through disobedience to God, particularly in not loving him and not loving our neighbor.  Of this, we are all guilty.  What we despise in others resides in our own hearts.  Every man has sin.  God loves his creation and hates the disobedience.  God preserves the man and cures the sin.  When we are finally made whole, we shall remain entirely human but without a spot of sin, filled with love, like our Lord Christ.

To live the life of love, we must extend His self-sacrificial loving-kindness in our lives.  It is easy to love our friends and family.  Beasts and birds have this sort of love.  The sparrow does not look after his offspring thinking that they will look after him in his old age.  Rather, he feeds them out of natural paternal affection.  The bird neither reflects upon his actions nor hides secret intentions.  We have, lurking somewhere in our hearts, an inclination to provide for our young.  But we still must labor against our unnatural inclinations to greed and sloth in doing so.  Even when we love our spouses and children and friends, we have not yet that unblemished wedding-garment.

We must extend the love in our lives to God.  We love God in our hearts.  We love God with our souls.  We love God with our minds.  We love God when we draw near to him, and when we draw those we love towards him.  We draw our husband towards God.  We draw our sister towards God.  We draw our friend towards God.  We draw our enemy towards God.  These are not pleasant words but a harsh challenge.

Do we draw those whom we despise towards God?  We most likely are afraid of the answer.  Yet each of us have known those loving souls who elevate those around them, who draw them towards light and goodness, towards God.

St. Augustine said:

So let charity be advanced, so be it nourished, that being nourished it may be perfected; so be ‘the wedding garment’ put on; so be the image of God, after which we were created, by this our advancing, engraven anew in us.

 

“And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.”

+ 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 Judgement”

The end things, or Eschaton in Greek, can be categorized in two parts, the individual and the general.

The individual part of the End of Days is the story of our own soul:  Death, our individual judgement, and then either Heaven or Hell.  These are the Four Last Things.  It is the story of our souls at our individual end according to Scripture, especially in the Gospels.

The general part of the End of Days is the story of the entire cosmos, or Creation:  The approach of the End, the resurrection of the body, the general judgment, and the final consummation of all things, new Heaven and new Earth.  This story is told throughout Scripture but especially in the Revelation of St. John.

So, when we speak of Christ’s judgement of our souls in the end, we mean two things, His judgement of each of us upon our deaths and His judgment of all of us at His Second Coming.

Today, let us consider the individual judgement, Christ’s judgement of our soul upon our death.

 

Think of that for a moment.  As if death is not scary and awful enough, we will undergo judgement before the throne of Christ immediately following our death.  We will draw our last breath, our soul will be ripped apart from our body, and then Christ will judge our earthly life.  Christ will justly judge each immediately separated soul and determine its eternal home.

This is eminently logical, but nevertheless quite dreadful.  For no matter how loving and holy a person we are, and so very few of us can say that, not a single one of us is as loving and holy so to not have horrible sins for which Christ will damn us.

We do not like to admit it, and perhaps some of us never admit it, but we do not live our lives as if we are in the presence of Christ.  Maybe we think that God has more important things to do than concern himself with our little lives.  Maybe we act like functional atheists, living our daily lives like God did not exist, not praying to him, not thanking him for our blessings, and doing what we will as if we were not going to be judged.  Maybe we don’t really understand what we mean by “God” – not thinking of him personally so that we could love him, maybe thinking of God as some kind of divine principle or force.

Did you notice what I left out?  I left out living in our sin because we don’t care what will happen to us in the future so long as we get our pleasure now; living like we are junkies only concerned about getting our next fix, not giving a thought for the consequences of doing so.

Sin is enticing.  If sin were not so tasty, hardly anybody would sin.  Adam and Eve were set not only for life but for eternity in the Garden, but sin was so tasty to them that they risked it all and suffered death and misery just for a taste.

Sin makes us stupid.  We love our sin.  We love our greediness.  We love our booze and pills.  We love our prideful disdain of others.  We love talking behind each other’s backs.  We love sin.  So we focus on our beloved sin instead of Christ and His judgement.

 

Some object to being judged upon our deaths on theological grounds.  Some Protestants hold that the dead fall asleep and wake up at the Second Coming of Christ to be judged in the general judgement then.  But when we read the Holy Scriptures, we see that this is not the case.

In St. Luke xxiii.43, Christ says to the penitent thief, “Verily I say unto thee, To day shalt thou be with me in paradise.”  The penitent thief was about to die, to suffer the separation of his soul from his body which is the curse of our sinful ancestors and his own vile sin.  And after that death, according to our Lord’s own words, that that soul was to be with God in paradise.

Also in 2 Corinthians v.8, we see St. Paul speak of the faithful Christian, “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”  The godly Christian, when he is then absent from his body, is present with Christ.  In other words, the faithful and just Christian is present with the people of God here on earth and with God himself in Heaven.  You go from the one state to the other.

We also see in the parable of Lazarus and Dives that each has undergone judgement upon their deaths.  While this is a parable, its setting keeps with Christ’s words to the penitent thief and St. Paul’s words of encouragement to the faithful.  We die, and then we are judged by God.

 

How will we be judged?  We will be judged by faith and by our actions.  Indeed, perhaps the particular judgement may not be Christ sitting on His throne waiting for our death and then sitting as the judge of our souls.  Instead, the moment of our death may be the end of our chance to alter our eternal destination.  For we will have then had the chance to call upon Christ as our Savior, the chance to respond to God’s election of us in Holy Baptism, and the chance to live holy, loving, and morally upright lives here on earth.  Thus, judgement is also a reckoning.  It is the working out of God’s eternal self and law upon us, his creation.

 

Our closing hymn today sums up our end with Christ’s end; that is, it matches our holy response to Christ’s work among us with Christ’s Second Coming.  Instead of death, sin, and Hell, instead we sing:

Yea, Amen!  Let all adore thee,

High on thine eternal throne;

Saviour, take the power and glory;

Claim the kingdom for thine own;

Judgement is that mechanism, that decision-making process that aligns our end with the end of the Cosmos.  Our glory in Christ, which is our salvation from sin and entrance into everlasting life with God Almighty, our glory in Christ is but a part of Christ’s glory in epic cosmic victory, banishing forever the powers of wickedness and sin and triumphing eternally in loving-kindness, mercy, and peace with the Triune God, the glorious angels of Heaven, and all the faithful saints.

But Judgment recognizes that all this glory is not a given; it is worked for.  God the Son worked for this glory by suffering the indignity of becoming a mere man as a babe in a manger in Bethlehem, by living the life of a mortal man, of suffering His Passion, of experiencing excruciating death, rising again, defeating death forever, and Ascending into Heaven.  You and I work for it by believing in Christ, joining with Him in His Body the Church so that He can save us, and conforming our sinful lives to His holy life.

Both experience and Scripture show us that we have a choice.  Many exterior forces work upon us, such as where we are born, the caliber of our family, the opportunities to hear the Gospel and so on.  Many interior forces work upon us, such as our mental health, the pain which afflicts us, our past sins, and so on.  Even with these exterior and interior forces working upon us, we still have the choice – even if it is a small one – to follow Christ and obey Him or not to follow Christ and disobey Him.  And what matters is not what we claim to do, but what we actually do, and Christ is the judge of that.

Judgement is Christ stopping the clock at our death and seeing what we have done with our lives.  He is with us every minute of every hour of every day of our life.  He is not ignorant of us when He judges us; He knows us intimately and loves us dearly.  But upon our death, when our soul rips away from our body, our time on Earth is done.  The moment of truth has arrived.  It is the same thing when Christ returns in power and great glory – our moment of truth has arrived.

What have we done with what He has given us?  That is the ultimate point of judgement.

And in the end, the discerner of hearts and lover of souls will decide if we would rather live without Him and thus go to Hell with the wicked angels and men, where God’s presence is withdrawn, or if we would rather live with Him and thus go to Heaven with the holy angels and men, to live in the presence of God for all eternity.

Sometimes we hear of meeting somebody half-way.  Christ has met us all the way.  He left His Heavenly home and come all the way down to earth to become one of us as a little baby that Christmas morning in Bethlehem.  Christ is the only way to God, for He is both man, like us, and God.  Our salvation absolutely and completely relies upon Him.  All our efforts are to become like Him, to help and not hinder Christ’s transformation of us into His divine image.  For Heaven is the home of the divine, and we must be perfectly holy to life with Him there.

At the Resurrection of the Dead, we will receive our new heavenly bodies.  But what about our souls?  We can do nothing about our future bodies now, but each one of us can make the most life-altering decisions about our souls today.

To be awarded Heaven when Christ judges our souls, we must be like Christ:  Pure of heart and innocent in deeds.  We must work with the Holy Ghost in transforming ourselves to Christ’s image by doing works of righteousness and confessing our sins when we fall.

 

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.

 

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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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“And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”

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

 

“Can’t Get Saved Till You Know You Need Saving”

At the end of today’s Gospel, the rich man asks Abraham to save his brothers.  Though he suffers torment for his neglectful life, he genuinely loves his brothers.  He doesn’t want them to suffer his hellish fate.  So from across the great gulf, the rich man asks Abraham to send the comforted Lazarus back to warn his brothers of the torment that awaits them unless they turn from their wicked ways.

“Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”

Since our Lord Christ is the one telling this story, and since He is the first of all men died and rose from the dead into everlasting life, we can read this and assume He means Himself.  That is, if the wicked do not heed the Law and the prophets, then they will not heed the Son of God rising from the dead.

Christ has not come as a warning, but as a solution to the hitherto intractable problem of sin and death in our world.  The Law of Moses and the prophets of Israel show the way to holiness and good behavior to the nation of Israel and unto the whole world.  But people have not heeded their calls to righteousness.  People instead continue living lives of selfishness and sin.  People would rather feel pleasant sensations than face the objective hard reality of goodness and truth.  We would rather feel good with our friends and family than face the truth of our relationship with Christ.

Each of us who has lived into maturity has faced the choice whether to live inside of loving-kindness or live outside of loving-kindness.  Each of us has faced the decision of whether or not to follow our baser instincts rather than do the right thing.  The easier route is almost always the wrong route.  The wide inclusive way is almost always the way to brokenness and selfishness.

Christians may find this appeal to the Law and the prophets reminds us of the warning of St. Paul in his Second Epistle to the Corinthians, “the letter killeth, but the spirit giveth life.”

But the relationship between law and faith is not truly one of contradiction.  We read in St. James:  “wilt thou know, O vain man, that faith without works is dead?”  After all, he reasons, “The devils also believe and tremble.”

So how can it be that if the brothers heed not Moses and the prophets neither will they be persuaded if one rose from the dead?  Why does Christ tell such a great story to end it with this teaching?  How can Moses and the prophets matter so much to the good people of metropolitan Augusta today?

 

The beginning of the answer lies in that great Summary of the Law recited here all but one Sunday a month:

“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. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.”

We need to get right with God; we need to get right with our fellow man.  St. Paul writes in that same epistle:  “…behold, now is the accepted time; behold, now is the day of salvation.”

The next clue is the basic kerygma, or preaching message, of the New Testament:  Christ is God who came down among us, died for us, rose again from the dead, and saved us all from sin and death.

Without that operative bit, “rose again from the dead”, we cannot be saved.  That jump from Christ’s death to our salvation in His Resurrection from the dead is only possible for those who operate within some kind of goodness told of in the law and the prophets, the kind of goodness which depends upon (“hangs”) all the law and the prophets.

This is because one of the most important parts of the Law of Moses for us is to quicken our sense of sin.  As St. Paul says in Romans:

“What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.”

If we do not think that good things are good, then we also do not think that bad things are bad.  If Christ came to save us from our sins, the burden of these ultimately bad things which separate us from God, and we do not think separation from God is ultimately bad, then we see no need for Christ to save us.  We think that we do not need Christ, His Church, and His Sacraments because we misperceive the world around us.  That is, we hold tight the lie that we do not need saving.  Thus, we do not need a savior.

This is most obviously true with those who hold that nothing means anything, or nihilists.  Some atheists fall into this category.  Also, Buddhists are resistant to faith in Christ because they believe – and theirs too is a leap of faith – that pain is an illusion and death is not a real thing.  If pain and death are not actual problems, then you do not need actual relief from them, and you do not need the Great Physician of our souls.

Part of the proclamation of the Gospel which we Anglicans have tried to be too polite to preach is that things are bad, death is a real problem, all that we do to try to accommodate ourselves to pain and death is wrong-headed, and we need saving.  We would rather keep our position in society than appear ridiculous, speak against the culture, and risk losing it.  We would rather participate in the sins of others by concealing them, defending them, or simply remaining silent.  This is not the Gospel of Christ.  This is what Christ preached against and would save us from.

Instead, we must loudly and openly acknowledge the wrongness – the sinfulness – of the flesh, the world, and the devil.  We should live such lives of goodness that others find us to stand out from this world of sin, pain, sickness, and death.  Our words and our actions should prick the consciences of those around us.  Others should find us uncomfortable yet fascinating to be around.  Others should be constantly surprised that we do not act as others act.  Others should find themselves drawn to how we behave, to how we love them.  We should be beacons in the darkness, candles on candlesticks, not under bushels.

I guarantee you that if we practice this, it will draw negative attention to us.  Is this too high an honor to render to Christ?  When persecutors spill the blood of martyrs, is this unfortunate?  Or is this their greatest glory?  Is it not rather the greatest sermon their souls could sing forth?  Their ultimate declaration that they follow the ways of their good God no matter what the cost?  Their ultimate declaration that they will not be persuaded by the ways of sin, disease, pestilence, murder, and death?  Rejection by the world is our treasure!

Dear children of God, we must show the loving-kindness of God the Father, God the Son, and God the Holy Ghost forth in our lives.  We must love the Lord our God with all our heart, with all our soul, and with all our minds.  We must love our neighbor as ourselves.  We must show forth the light of Christ in this broken world so that God the Holy Ghost can prick the consciences of those who lie wallowing in the despair of sin and death who are waiting – just waiting – for the hour of their deliverance to come.

The goodness and holiness which others see in us greatly affects what the Holy Ghost can do in the hearts of men.  Every wicked and selfish act we commit takes those closest to us further from Christ.

Will you instead dare to tell forth the Good News of Christ in your actions and in your love?

 

“And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”

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

 

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“Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”

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

 

In today’s Epistle lesson, St. James does not threaten us with damnation if we do not act a certain way.  He does not chastise us for the ugly results of our misbehavior.  Instead, St. James explains how we relate both to creation and to God, knowing that this knowledge will force us to change our behavior.  So what is this knowledge?

God the Father “begat us with the word of truth, that we should be a kind of firstfruits of his creatures.”  What are firstfruits?  My wife, Angela, picked up a small tomato plant recently that would fit in our tiny patio area at our condominium.  Remember, we moved recently from a proper house with a proper yard.  We are not used to working with a small space.

But Angela did a fine job and brought home this plant, which we hung up back there and watered.  God’s creation, the sun, has done most of the work.  With some water, the vine itself began growing.  After a little while, our first little tomato matured.  We brought it in and ate the little thing together, enjoying the firstfruits of this new vine at our new home.  I enjoyed it as a very nice moment.

But I did not create the tomato vine, nor did I create the sun and water.  This first tomato was the first taste of things to come which the good Lord has brought us from this plant.  In that first taste was the actuality of that gift and the promise of more gifts to come.

St. James says here that “we should be a kind of firstfruits of” God the Father’s “creatures.”  On each of the six days of creation recounted in the first book of Moses, Genesis, “God saw that” what he had wrought that day “was good.”  But, God changed his judgement of what he beheld later on that sixth day.

“[After] God made the beast of the earth after his kind … God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.  So God created man in his own image, in the image of God created he him; male and female created he them.”

After this creation of man, “God saw every thing that he had made, and, behold, it was very good.”  God made man alone of all creation in his own image.  God gave dominion of all creatures to man alone.  God judged all of creation as very good only after he created man.

These three things distinguish mankind from the rest of God’s creation from the very beginning:  Man is created in God’s image, dominion of all creatures is given to man, and creation was very good only after man was created.  These three things form our understanding of our relation to creation from its very beginning.

But Adam and Eve sinned against God in the Garden of Eden, pushing us away from the holy and pure God out into a broken and enfeebled world of sinful men, patrolled by Satan.  Then, after the holy nation of Israel, set apart by God as a holy people, was led to greater and greater truth through the Law and the prophets, Christ our Lord came into the world.

St. John in his gospel calls Christ the Logos, the Verbum, the Word of God.  So here St. James writes that God the Father “begat us with the word of truth”, Who is Christ our Lord.  We are slaves no longer to hurting one another and our Heavenly Father.  Christ, the Son of God, has taken up our flesh and made it holy through His Incarnation, death, and Resurrection.  We are changed by Christ’s action of wondrous loving-kindness.  We are restored, we are justified through Christ back to the holy state in which God the Father originally created us.

And as we can see that God created us last but called all creation with us very good, God the Father says that we shall be the firstfruits of his creation.  We are the tithe of God’s creation, the very best it has to offer, the first and top-most offering of it to God the Father which represents the whole.  So we are the uppermost cut of God’s creation which is given back to God as a sacrificial offering of love.

For we who are in dominion of the whole world are not to exercise our dominion of the world for our own sakes but for God’s sake as found in Christ.  As God became man to redeem us and all creation, so we return with Christ back to God the Father as a love offering on behalf of all God’s creation.

As men joined together in Holy Church, which is the Body and Bride of Christ, we must also be holy.  We are made holy through God in Christ Jesus.  But we must also comport ourselves in the manner to which we are called.

When I go out on the town, I wear my clericals unless I am on an exclusively recreational or medical mission, for I am a priest of God.  If you as a father sit amongst your children, you act as the most responsible of them, not the least, for you are no child to your children.  We each must behave ourselves in accordance with the manner to which we are called.

Therefore, St. James continues on in this Epistle lesson to explain the way we must behave in keeping with the high calling we receive together as the pinnacle of creation and brothers of our Lord Christ.  He lays out three specific things we must do to live out the calling as the lords and ladies of creation and joint-heirs of Christ.

First, St. James says, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God.”  We should first seek to understand rather than jumping immediately into feeling anger.  But you might say, ‘I cannot control when I feel angry!’  We indeed can control how we feel.  Try listening to everything before drawing a conclusion.

This teaching on anger is very important.  Christ Himself said in St. Matthew v.21-22:

“Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.”

We place ourselves in mortal danger, that is, danger of losing our very lives and our very soul, when we jump into anger.  Let God be angry for us.  He always judges correctly.  He never makes mistakes.  And God is omnipotent, all powerful.  He can actually do something about it.  Be not angry, but rather trust in God.

Second, St. James continues:  “Wherefore lay apart all filthiness and superfluity of naughtiness….”  I have been a little boy, a fraternity pledge, a paid scholar at the School of Infantry, and a choral scholar at seminary.  I know how to cuss.  I was raised well after the Sixties and the Baby Boom, so I know how to participate in all the superfluity of naughtiness literally like there is no tomorrow.

Dear people of God, we cannot allow filthiness and naughtiness into our hearts even in secret without disinheriting ourselves from the inheritance Christ has won for us on the Cross and the empty tomb.  We cannot join ourselves to selfish things whether culturally high or low as the gutter without turning our back on our good God.  If we love pleasure more than we love Christ, then we hate Christ with our minds, our hearts, our bodies, and our whole souls.

Third, St. James writes to us:  “…Receive with meekness the engrafted word, which is able to save your souls.”  Our salvation is not a thing of pride.  Our relationship with Christ is not a thing we have accomplished.  The eternal action of spiritual things has not been done by us.  We are the recipients of the goodness of God in our lives.  True, we can open or close ourselves to a certain degree, but even that is done by the grace of God.  Knowing that all goodness which flows to us comes from God, and especially the heavenly goodness of salvation and our attachment to the Body of Christ through the grafting of the Holy Ghost, then the best we can do is to meekly receive the good gift given to us.

And there we have it.  We must know one thing and do three things.  We must know that God created us from the beginning to be the apex of his glorious creation, even to the point of sending his beloved Son our Saviour Jesus Christ to redeem us from our sins and join us to His holy Person through the power of the Holy Ghost.  We must know that we are the rightful heirs, through no virtue or good decision of our own, that being the rightful heirs of God we are the lords of creation and must conduct ourselves like nobility.

And we must act like God’s chosen.  We are not to give in to anger so that we may work the righteousness of God.  We must act like the joint-heirs of Christ by avoiding “all filthiness and superfluity of naughtiness” both in our lives and secretly in our hearts.  We must act the lords of this world by receiving with meekness the engrafted Word of God which saves our souls.

This week, go back to your homes and into our community and act like the noble bearers of God’s Word which you are.  Act like Christ gave you the most precious gift He could give:  Himself.

 

“Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”

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

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