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Posts Tagged ‘St. Matthew’

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

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

 

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

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

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

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

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

Isaac Williams preached:

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

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

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

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

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

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

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

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

John Wesley wrote:

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

 

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

In the Burial Office, we read at the graveside:

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

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

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

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

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

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

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

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

 

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

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

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

 

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

 

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

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

 

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

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

 

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

 

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

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

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

As Fr. Von Cochem says about the Devil:

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

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

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

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

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

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

 

St. Mark ix.43-4

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

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

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

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

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

 

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

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

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

 

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

 

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

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

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

 

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

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

 

 

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

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

 

“Preparing for Heaven”

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

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

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

Father Paul Raftery said:

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

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

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

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

 

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

 

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

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

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“We give thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:”

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

 

“Baptized into Christ’s Kingdom”

We are subjects of two kingdoms.  We are subjects of Christ our King and citizens of these United States, or whatever country you hail from.  How we live our lives in this green land of America is both informed by our Heavenly King and will influence our life in the hereafter.  Also, our life under Christ our King informs our citizenship here on earth in this great country of ours.

 

Now the kingdom of this world is not simply the domain of Satan, even though St. Paul does call it “the power of darkness”.  The kingdom of this world is that broken part of Creation, of the cosmos, that does not claim Christ as Lord.  Whereas we like to think that the saving work of Christ in the cosmos is expanding, in our own culture we see little evidence of it.  Think for instance of thirty-five years ago, when the popular television series M*A*S*H sympathetically depicted a chaplain amongst its characters.  Such a thing is foreign to television today.

Indeed, university students are increasingly told that their faith holds no bearing – or only poses a burden – on their education, when the original universities were explicitly Christian.  Unelected judges overturn same-sex marriage bans and abortion restrictions partially on the claim of there being no reasonable or non-sectarian basis for them.  In several states of this Union, courts and legislatures require citizens taking out any insurance plan to pay for elective abortions, regardless of their consciences, even though it is simply avoided.

But despite all this and the recent news out of Houston with sermons being demanded of preachers, other governments in the kingdom of this world have had it much worse.  This Wednesday we celebrate the Feast of the Martyrs of Uganda, the dozens of Anglican and Roman Catholic boys who were the sex slaves of the pagan king of Uganda and refused his lustful desires.  For their disobedience to the king of this world and their obedience to the High King of Heaven, they were put to death.  Earlier, the king had grown angry with the missionaries from the Church of England and the Church of Rome as they kept criticizing him and his support of Moslem missionaries.

This past week in Morning Prayer, we read in First Kings about Elijah, Ahab, and Jezebel, how the righteous prophet squared off against the wicked monarchs of Israel.  But before Elijah, Samuel warned Israel against having an earthly king, warning them in I Samuel viii.18:  “And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.”

 

Worldly governments clearly fail to set out a righteous course for us to live in.  But the government of Christ the King exemplifies all good and glorious things.  Our worldly governments tell us that things which are clearly wrong are right; the government of Christ the King unerringly tells us what the wrong things are with such accuracy and precision that we cannot actually avoid them perfectly.

Today’s Epistle mentions “the inheritance of the saints in light”.  This refers to the Kingdom of God.  In the next verse, “the power of darkness” is the antithesis of the Kingdom.

“And he is the head of the body, the church:”  Coming right after speaking of “all things” and spiritual beings, this shows that the last verses here, vv 18-20, demonstrate an equivalency between the cosmos and the Church.  This is tied to the universal mission of Holy Church, to bring all people to Christ and His kingdom.  The work of the Church is Christ’s salvific work in the whole broken cosmos.  Later in ii.10, Christ is called the “head of every rule and authority”.  Christ created all and rules all, and we are members of His Body in that cosmos and Holy Church.  Each one of us is part of something epic and big.

 

Now, there is one way into Christ’s Kingdom:  Holy Baptism.  We read in St. John iii.5, “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”  This is our passport, our entrance; this is how we immigrate from the kingdom of the world to the kingdom of God.  When we are buried with Christ and then share in His Resurrection, we join with Him mystically and sacramentally.  When Christ commands His disciples at the end of St. Matthew’s Gospel, He says,

“All power is given unto me in heaven and in earth. 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.”

Before we are Augustans, Georgians, or Americans, before we are black, white, or any other race of this world, before all these things, we are under the banner of Christ our King.  By virtue of our supernatural sacramental Baptism into the life and death of Christ our Lord, we are brothers and sisters of the Nigerian schoolgirl held in some African camp more fully than we are brothers and sisters to our natural sister who does not believe.  By virtue of our belief in Christ our King, we are brothers and sisters of the impoverished but faithful Haitian farmer more than we are brothers and sisters to our unbaptized brother with whom we grew up.

 

So what does this new citizenship look like?  We read in Ephesians v.1-5:

“Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.”

First, we must walk in sacrificial loving-kindness.  We must love the Lord our God with all our hearts, with all our soul, and with all our minds, and we must love our neighbors as ourselves.  This is unbelievably difficult, but we have no alternative.  God is love, and we are to conform ourselves to God.

Second, we are very specifically told to avoid wicked behavior.  After all, Christ says, “Ye shall know them by their fruits.”  So we are to avoid fornication, uncleanness, covetousness, filthiness, foolish talking, jesting.  We are not to be whoremongers, unclean, covetous, or idolaters.  Essentially, we are to pay attention and keep the Ten Commandments.

We are to love and we are to keep moral lives.  Third, we are to give thanks.  It is no mistake that each of our regular services in our Book of Common Prayer includes a prayer of thanksgiving.  We are to thank God for the goodness in our lives.  We are to thank God for our lives, God himself, other people, and all the goodness of God.  Love without thanks is hardly love indeed.

 

Today’s Epistle begins, “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:”

Moving from darkness into light reminds the Christian soul of the Exodus, especially the miraculous passage through the Red Sea.  While Moses his prophet stretched out his hand, the Lord caused the wind to blow on the sea, exposing the seabed so that the people of Israel could escape from Pharaoh and his army, freeing them to reach the Holy Land.  So likewise, we are in bondage to sin and death in the kingdom of this world, no matter how fine it is otherwise to us.  And God brings us out of “from the power of darkness”.  Through the miracle of Christ’s death and Resurrection, we transfer from one side to the other.

 

Having passed from the old way of death to the new way of life, Christ having given us the forgiveness of sins, so we are to imitate our God and King.

The way we worship is to obey.  And we become like Christ.  When the early Church worshipped Christ their God, they became more and more like Christ, and they grew like wildfire.  The early Christians did not visit and attend congregations to find out which ones were the most like what they wanted, asking to make the service the way they wanted, requiring the teaching to be like they wanted.  In all things, they obeyed Holy Church, they obeyed their Lord and Savior, they became like Him as disciples, and they grew and spread.  This is the way not only of faithfulness to God, not only of resisting the sinfulness of the world, but is also the way of evangelism, growth, and maturity.

Almost like the Anglo-Saxons of Wessex over eleven hundred years ago, our king is our best man, the man who exemplifies our ideals, the man whom we seek to emulate.  Blessed Alfred the Great, King of Wessex was one such king of this world; Christ, the King of Heaven and Earth, is the king of the whole cosmos and of the whole Church.

With God, we know who is king.  We know that His rule is always right and holy.  We know that we have no say in His rule.  And indeed, while God wants our whole selves, our souls and bodies, we actually live in great freedom, freedom from sin, death, and Hell.

God the Father calls us to live our lives in the service of Christ our King.  We are to live meek, humble lives in penitence and holiness, avoiding sin, and loving our God with our whole being and our neighbor as ourselves.

 

“We give thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:”

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

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