Sunday Sermons from Father Oleg

Today’s gospel story about the healing of the centurion’s servant reminds us of one important spiritual truth: human society and the Church are hierarchical. Each human being has physical and spiritual superiors and subordinates, and a sense of one’s place in this God’s established hierarchy is very important for human salvation. The Roman centurion provides an example of how to follow this path to true freedom in Christ, which is equal to God’s slavery. Usually people don’t want to be God’s servants and in the name of false freedom they easily enslave themselves to their own desires and passions. In contrast, as a man used to commanding subordinates, the centurion knew when he was in the presence of another man of authority, he was able to understand the power of God’s only Son. He showed trust and humility so profound that the Savior “marveled” and said that He had not found such faith in Israel. He cared about his lowly servant so much that he risked public embarrassment, and he confessed his sinfulness by telling the Lord that he was unworthy to have Him enter his home. It was an astonishing statement from a Roman officer to a Jewish rabbi, a person quite far beneath him in every way according to the standards of the empire that he served. And because of that, the Lord granted his request and used him as an example of those gentiles from all over the world, who would inherit eternal life with the great patriarchs of the Old Testament. We must never forget this lesson, for it is by the strength of our faith that we are able to partake in the Glory of God’s Kingdom.

In today’s gospel we hear that no person can serve two masters: God and money, because where we store up treasures for ourselves is where our hearts will be. The attitude of the heart is what is in focus here. Our hearts cannot be completely devoted to God if they are focused on money, passions, selfish desires, or anything else. It becomes a master of our life when it consumes our entire being, time, and desires. We become slaves to whatever masters us. That is why Christ tells us that believers must deny themselves and leave everything that has mastery over them. If God is the true master of our lives, we will end up hating the sinful desires of the world. If we choose to have someone or something else to be our masters, we will grow bitter, angry, and hateful towards God. As Christians, we have to examine ourselves, “What is the master of my life?” Is God truly the master of our life or is it something else? May we always follow Jesus Christ and allow Him to be the only Master.

Today’s feast was instituted in 1918, at a time when the terrible persecution of the Church had begun in Russia. Russian people under the yoke of international leftists (then they called themselves communists), as never before, had to turn to their saints for intercession, protection and survival. We hear in today’s Gospel about how Christ called to Him His disciples, who left everything behind them, their families, all the possessions and followed Him. Russia did not have any culture comparable to the Greco-Roman culture of Byzantium. There were almost no theologians in Russia and most Russian saints were poorly educated, but they were deeply touched by the words of God, and sincerely tried to live according to the Gospels. The history of Russian sanctity is closely related to issues of national political power and national subjectivity of Russia, which hasn’t existed since 1917, and Russian attitude towards death. The first Russian saints were Boris and Gleb, who did not resist their murder by their own brother, and the last were the holy Royal Family, who were also glorified in Russia as passion-bearers. This type of Russian holiness can be defined as a kind of foolishness in relation to the world, later mistakenly absolutized by Leo Tolstoy as non-resistance to evil by violence. Another feature of Russian holiness is the desire to avoid conflicts for worldly interests. In general, Russians are the only European people who voluntarily chose to live on territory unsuitable for agriculture like swamps and forests, giving the best lands to their more aggressive neighbors. On this day of the feast of the Russian saints we glorify their sincerity and devotion to God which is an example to us of a true Christian life.

In today’s service we hear that saints are glorious fruits in God’s vineyard, and celebrating their feast we should turn to ourselves asking the question: How can we, being sinners, in some way remain in this divine church Garden. The Lord tells us that we must confess Him before men, confess Him by our way of life and by our words. Confession of the Lord joined with resolute and total denial of the world with its values and of themselves is the sign of all the saints. The fruit of a good human will is inclusion amongst the ranks of the chosen, who always are subjected to many different torments of sin both within them and from the outside. The fallen spirits work against them with hatred and incredible craftiness; working against them also are the majority of people, who have willingly enslaved themselves to the fallen spirits, and who serve them as blind, unhappy instruments; working against them also are their own passions and weaknesses. But in result followers of Christ receive even in this life a hundred fold more than what they have forsaken for Christ’s sake – they receive the grace of the All-Holy Spirit with its fruits, which are love, intimacy, mercy, forgiveness, justice, generosity, compassion, wisdom, truth, healing, reconciliation, self-surrender, joy, thanksgiving, peace, obedience and humility. In today’s gospel we can also see a final qualification for true discipleship: the bearing of one’s cross. Each person’s cross is different, but whatever that cross is, if we take it up and follow after Christ, the grace of the Holy Spirit will help us, just as the Divine Comforter helped the saints to carry their crosses all the way to the end.

In today’s gospel Christ assures His disciples that they always would be clothed with powers sufficient to endure physical separation with Him. As Christ has all power, they, in his name, should have great power, both in heaven and on earth. The wonderful miracles which they did in Christ’s name were part of the glories of his exalted state, when he ascended on high. The most important words in this passage are “If you love Me, keep My commandments”, for we must not expect comfort but in the way of performing our Christian duty. Not those that have the deepest knowledge about Christianity and know how to talk about it, but those that keep Christ’s commandments can receive that mysterious gift and consolation of faith. The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to His will, and satisfaction in his wisdom. Christ promises to send another Comforter, the Holy Spirit, to His disciples, and today and especially next Sunday we should pray to grant us this heavenly pleasure to perform our Christian duties to the end of our earthly life.

In today’s Gospel reading, we heard that St. Thomas did not only express doubts about the appearance of our Lord; he also questioned the testimony of the other apostles. Christ offered proof to St. Thomas when He allowed him to examine His wounds in order to solidify his faith, but Christ also reproached St. Thomas and proclaimed the additional Beatitude: Blessed are those who have not seen and yet believe. Why did the Lord wait eight days before appearing to him? To allow time for each of Thomas’ fellow disciples to tell him what they had witnessed. Hearing the same story from each one individually made him more willing to believe, and increased his desire to see the Lord. As Orthodox Christians, we are challenged by God to believe without seeing. Unfortunately, many of us show the dispositions initially exhibited by St. Thomas. We demand proof before we express our faith. We need to reestablish our fidelity with God and with fellow mankind through repentance and faith in resurrected Christ and consciously reject diabolical lies of modern culture. May our Lord God and Savior, Jesus Christ, bless and protect us in this spiritual way.

Today, we greet the coming to Jerusalem Lord with palm branches in our hands, singing to Him “Hosanna”, but this solemnity is very ambiguous. The tears in the Savior’s eyes meant that He saw that we do not need Christ with His sacrifice, commandments of love, humility and kindness, because we are not interested in the kingdom “not of this world”. Today is the end of the Great Lent—our journey to God, but today is also the beginning of the Passion Week—God’s journey to us, the way of suffering for our sins. We cannot understand His ways: all of the Passion Week is a mystery, a Sacrament, a stumbling block to some, and foolishness to others. The Cross, a tool of shame, becomes the sign of the highest honor, death is conquered by death, defeat turns into victory and salvation for the world. Today, the Church offers us to part ways with the crowd at the city gate, not to follow along to Pilate’s judgment seat where this crowd will demand crucifixion of Christ and swear its allegiance to Caesar. The Church calls us to follow Christ in the Grace of the Holy Spirit, having taken His Cross, to “crucify our flesh with its passions and lusts”, in order that, having been buried with Him, we might rise and live in Him.

In today’s gospel James and John asked for choice positions of honor right after Jesus Christ had told them that He was to suffer, die, and rise from the dead. They were apparently so consumed by their desires for prominence and power that they refused to hear the Lord saying that He was nothing like an earthly king. They boasted of being prepared to follow the Savior without having any idea of what that would mean. He responded by making clear that the path to true greatness was to follow His way of selfless service: “For the Son of man came not to be served but to serve, and to give His life as a ransom for many.” A ransom is a price paid to buy someone back from kidnapping or slavery. All of us are slaves to people’s opinions, so when Jesus says He would be delivered over to be mocked, that scares us the most. We want to be respected for our education or ability, so Jesus says He would be spat upon. We are slaves to comfortable living, so Jesus says He would be flogged. We are slaves to fearing death, so Jesus says he would be killed. Becoming great among the Lord’s servants means laying down our lives for others like Christ, lowering ourselves by placing the needs and interests of others before our own. That is the opposite of a self-centered obsession to prove that we are worthy of anything. We all have the opportunity to confess how we have enslaved ourselves to our worldly ways of life, and open the way to real glory through selfless service, humble prayer, and genuine repentance.

On this Sunday, we commemorate St. John Climacus, who wrote the book The Ladder of Divine Ascent, in which he reminds us that we must all move upward on that spiritual ladder if we are to follow our Lord. But the first step upward requires a first step downward, for it is the step of humbly acknowledging our weakness, imperfection, and corruption. In today’s gospel, the father of the demon-possessed man accepted and confessed his unbelief, beseeching God with tears, to make his faith complete. The disciples couldn’t cure the boy because he was possessed by the spirit of this world, the enemy of Christ who was and is well rooted in society. This spirit has a very old history, and it cannot be repelled by anything other than things opposite to its nature – prayer and fasting. “Why could we not cast it out?”, asked the holy Apostles in shame. Our Lord answered them about prayer and fasting, which are the key to repentance. Great Lent is a time to stop hiding our true spiritual state from ourselves, to turn away from the illusion that we have already arrived spiritually and that prayer, fasting, and confession are only for other people. Even external religiosity, such as frequency of attendance at church services, is a good mirror of our spiritual state. We need to remember that we climb up the ladder to heaven by lowering ourselves through humble repentance.“Lord, I believe, help my unbelief.” That is the only confession that will enable us to prepare for what is to come in the weeks ahead as we enter into the Passion week of Christ’s crucifiction and resurrection.

St Paul tells us that the Cross of our Lord was foolishness for the Greeks and a scandal for the Jews, but for the chosen people the Cross will remain as the power and wisdom of God. When Christ ascended upon the Cross He offered salvation to the world, and each man to gain his own salvation must also climb upon the Cross in his own way. The coming of Christ into the world in theological language is understood as “kenosis” – self-emptying -; and the last step of this kenosis is the Cross. Whosoever will empty himself, whoever will crucify himself only in this way can earthly man be saved and glorified. Christ did not promise His disciples earthly thrones when He called them, simply because He Himself did not possess these things. “My kingdom is not of this world”. And neither did he promise pleasures and a good life. “The birds of the air have nests and the foxes have dens, but the Son of Man does not have a place to lay His head”. He did not promise them positions and offices because He had not the same Himself. “I did not come to be served, but to serve and to give my soul for the redemption of many”. He did not speak to them about calm and peace “because if they have persecuted me, they will persecute you”. What did Christ promise? Sacrifice and self-denial on the Cross: “Whosoever will come after me, let him deny himself, and take up his cross and follow Me”. The Lord further says that He will be ashamed before His Heavenly Father of those who are ashamed of His words in this present adulterous and sinful generation. We have many opportunities to be ashamed of Christ. The anti-Christian New World Order is already offering us two things: an electronic concentration camp and transhumanism. For example, do we want to be vaccinated against cancer by editing our genome, i.e., damaging the image of God in us for the sake of possibly prolonging our earthly life? Such enticements will become more and more numerous, but we must also remember Christ’s final words: “Verily I say to you, there are some of you present who will not see death until they see the Kingdom of God come with power”, that is, until they see the fruits of the Holy Spirit, making them earthly angels and heavenly people.

In today’s Gospel, our Lord first tells the paralytic not “take up your bed and walk,” but “your sins are forgiven,” showing that the healing of the soul is more important than the healing of the body. Christ teaches that the salvation of our eternal souls matters more than our temporary physical condition, and by forgiving the man’s sins He reveals His divine authority, since only God can forgive sins. When the scribes question this, Jesus asks which is easier—to say that sins are forgiven or to command a man to rise and walk—both of which are impossible for human beings, and then heals the paralytic so that all may know the Son of Man has power on earth to forgive sins. Saint Gregory, whom we commemorate today, compares the four friends who carried the paralytic to four virtues that bring a soul to Christ: self-condemnation, confession of sins, the promise to renounce evil, and prayer to God. During this Great Lent, we are reminded that Christ also restores us from spiritual weakness and paralysis when we come to Him with faith and hope for renewal in Him who is Life itself.

On the first Sunday of Great Lent, the Church commemorates the triumph of the Orthodox Faith and its victory over all impious heresies and false teachings. On this day, the Church glorifies all zealots of true icon veneration, proclaiming anathema to all heretics and apostates from the Orthodox Faith. Orthodoxy is not an abstract system of fruitless speculation, but life in faith. Closely connected to the veneration of icons was the general internal direction of the spirit of the Orthodox faith, which was expressed externally, in fasting, monastic labor, and in various restrictive rules of church discipline of an ascetic nature. Those who understand Orthodoxy as a set of abstract truths among many similar religious doctrines, cannot understand what triumph is being discussed. They often turn to the history of Christianity and argue that it is not a triumph, but a defeat: since the 9th century, Orthodox Christianity has only declined and perished. In the 11th century, a schism with Catholicism occurred; in the 15th century, the formerly Orthodox Byzantium became Muslim; in the 17th century, Western Rus’ became Uniate; and so on. We are now living in a time of the final disintegration of Orthodoxy into its Greek and Slavic halves and the gradual absorption of the Local Churches into the new union with Rome. But Orthodoxy is not a set of dogmas, but the opportunity to see heaven open and the angels of God ascending and descending upon the Son of Man, as today’s Gospel tells us. Orthodoxy is a life of faith, not the preservation of dogmas. Before sending many confessors of the faith to prison, Soviet security officers asked: Do you want to remain free? Join Metropolitan Sergius, for he violated no dogmas or canons; he simply became loyal to the godless Soviet regime. And this loyalty to evil gradually turns all the Local Churches into unsalted salt, so that Christ says: When I come, shall I find the faith on earth? So, Orthodoxy is the preservation in perfect purity and integrity of Christ’s teaching on faith and grace, which is a spirit of Orthodoxy, still triumphant for those who want to be saved. This feast should serve as an incentive for us to cherish as a priceless treasure the Orthodox faith into which we were blessed to be born, and to strive to ensure that our belonging to the Orthodox Church is not merely external and formal, but that we are truly Orthodox Christians in spirit.

Today we commemorate Adam’s expulsion from Paradise, and we are reminded that there can be no true fast, no genuine repentance, no reconciliation with God, unless we are at the same time reconciled with one another; today’s gospel directs us to see that Great Lent is a journey of liberation from our enslavement to sin and it sets the conditions for this liberation, the first one being fasting – the refusal to accept the desires and urges of our fallen nature as normal, the effort to free ourselves from the dictatorship of the flesh – which, to be effective, must not be hypocritical, for we must “appear not unto men to fast but to our Father who is in secret,” and the second condition being forgiveness – “If you forgive men their trespasses, your Heavenly Father will also forgive you” – because the triumph of sin, the main sign of its rule over the world, is division, opposition, separation and hatred, and therefore forgiveness is the opposite, the return to unity, solidarity and love; to forgive is to reject the hopeless “dead-ends” of human relations and to refer them to Christ, for forgiveness is truly a “breakthrough” of the Kingdom into this sinful and fallen world, and Lent is a time when we weep with Adam and Eve before the closed gate of Eden, repenting with them for the sins that have deprived us of our free communion with God, remembering that one of the primary images in the Lenten Triodion is that of the return to Paradise, and that we can return there only when we will have paradise in our hearts, cultivating and growing this state of innocence through prayer and fasting.

The history of today’s feast begins from the first days of the existence of the world—from Adam and Eve. When they were expelled from Paradise and separated from God, the Lord promised them that a Messiah would come to earth one day, and would save people from damnation and death. It took many centuries and millennia before God’s promise to the first parents was fulfilled. So that people would not forget about the upcoming meeting and would not stop waiting for it, God repeatedly reminded them of it through the prophets. The Gospel mentions the names of only two people who met the Lord: Simeon the God-receiver and Anna the Prophetess, because only the righteous, only people of high spiritual life are capable of meeting with the Lord. In Hebrew, the Savior’s name, Jesus, comes from the word “Yeshua,” which means “salvation,” and therefore the phrase of St. Simeon “mine eyes have seen Thy salvation” sounds literally as “my eyes have seen Thy Jesus.” When the Lord came to the Jerusalem temple, He filled it with Himself and blessed it as the place of meeting between man and God, After His death Christian temples spread throughout the earth, where people are able to meet God—through prayer, Grace and Holy Communion. We are also called to such a meeting with the Lord. May the Lord guide us in this life so that at the end of our earthly journey we may say together with the righteous Simeon the words of a wanderer returning to his heavenly Homeland: Now lettest thou thy servant depart in peace, O Lord, according to Thy word.

Today, we have heard the parable of the Prodigal Son, which may be called a “miniature Gospel.” In leaving his father, the source of his life, and descending into the life of death and hell, the son becomes an image of all mankind. We are all prodigals who, in one way or another, have wasted the great gifts that our Lord has given us. We have wasted them, but our Lord has not cast us off for that reason; we have wasted them, and our own actions, and thoughts, and passions, have led us to a far away land of darkness and emptiness. And yet, in spite of this, our Heavenly Father continues to love us and his great love protects us, and draws us back to him. This parable forms an exact icon of repentance at its different stages. Sin is exile, enslavement to strangers, hunger. Repentance is the return from exile to our true home; it is to receive back our inheritance and freedom in the Father’s house. But repentance implies action: “I will rise up and go…” To repent is not just to feel dissatisfied, but to make a decision and to act upon it. Through this parale we learn of three things: the condition of the sinner, the rule of repentance, and the greatness of God’s compassion. As a result of sin in our lives, we lose the joy of communion with God, we defile and lose our spiritual beauty, and we find ourselves far away from our real home, our real life. On this day the Church reminds us of what we have abandoned and lost, and invites us to find the desire and power to return. Our Heavenly Father is waiting and ready to receive us with His loving forgiveness and His saving embrace.

In today’s parable we see two different men: one of them did not commit adultery, fasted, gave alms and appeared to be the model of righteousness; the other one was a tax collector who was crooked and collaborated with his nation’s enemies. Both of them had tremendous virtues – one his diligence to the Law of God; another – his humility as shown in his prayer “God, be merciful to me a sinner.” Hearing this story, we tend to think about ourselves, who we are: a tax collector or a Pharisee?The tragedy of our Christian life is that we are all worse than the Pharisee and worse than the Publican. We do not fulfill the commandments, but there is Pharisean pride in each of us.The tax collector shamelessly and dishonestly stole people, but he came to his senses and condemned his whole life. We, as a tax collector, use other people, but at the same time we do not go to repentance as he did. St. Paul says about us: people who have the appearance of godliness, but have denied its power. That’s why we are invited today to follow the Publican’s footsteps.The Pharisee in the gospel was so spiritually blind that he even prayed to himself.The tax collector was the complete opposite, focused only on his own need for God’s mercy as the chief of sinners. We should learn to see ourselves as today’s publican with nothing to present to the Lord and a humble desire to turn toward Him. May we all follow his blessed example during our Lenten journey this year.

Zacchaeus in today’s gospel had a strong desire to see Christ, and though he had a very public position, he was willing to risk embarrassment and humiliation just to see Christ. We who are Christ’s own disciples and family are on the other hand sometimes embarrassed to tell others we are Christian, or even to make the sign of the cross. We are embarrassed not only to speak publicly against abortion or sexual deviations, but even think about it in Christian terms. We can learn St. Zacchaeus’ boldness and courage to live for godly values and to stand against evil in our post- Christian world. Then, Zacchaeus publicly admitted he was a sinner. He didn’t proclaim himself as sinless and perfect, rather he acknowledged that if he defrauded anyone, he then tried to make it right to them. He publicly repented of his sins – not mistakes but the wrong things he chose to do. On the contrary, even if proof is offered of our misdeeds, we tend to deny, cover up, and go on the attack. We lack honesty, integrity, humility and courage – all traits which Zacchaeus demonstrated. We should think about Zacchaeus as we prepare for our own confessions. All we need is the zeal and repentance of Zacchaeus, and today we can seize the opportunity to follow the example of this man who would not let anything keep him from Christ, and do the same.

In the early church, Theophany and Nativity were celebrated together and they are both still intimately connected. At Theophany, not only do we have the manifestation of Christ as the Incarnate Son of God, but all three persons of the Holy Trinity were made manifest. The Father testifies from on high of the divinity of Christ when he calls Him, “My beloved Son”. And the Holy Spirit is seen in the form of a dove descending from the Father and resting upon the Son. The central action of the Feast of Theophany is Christ entering the Jordan River, a river in which St. John the Baptist had been baptizing thousands of repenting sinners for purification of their sins. Holy Fathers say Christ enters into this polluted by many sins water and takes on Himself all the pollution, all the garbage, all the waste of this world. When Christ emerged from the Jordan with the sins of the whole world upon Him, this was the beginning of His ascent to the Cross. Christ did not take on the burden of the sins of His friends only, but of all mankind, and all Christians are called to follow Christ in this way in order to be His true disciples and followers.

Today’s gospel tells us of the flight of the Holy Family into Egypt, the killing of the innocents in Bethlehem by Herod and Christ’s return to Nazareth. Suffering is one of the greatest theological and philosophical problems there is. How could God allow undeserved suffering, especially the cruel suffering of innocent children? For Christians the most effective answer is the person of Christ. Jesus was the most innocent person who has ever lived, and yet he suffered cruel persecution, torture and a shameful death on a cross. He reached out to all with wisdom, healing forgiveness and love, but many reacted to Him with slander, rejection and murderous hatred. Jesus’ suffering began shortly after his birth, when the cruel Herod tried to destroy Him but instead took his rage on the innocent children of Bethlehem. The suffering of Christ shows us how through faith, love and forgiveness we can overcome suffering and be entirely free of it in God’s Kingdom. This is the meaning of Christ’s words ” I assure you that unless you change and become like children, you will never enter the Kingdom of Heaven.” Without understanding that our earthly life is just a short preparation for eternal Kingdom we cannot perceive suffering in its proper place as a tool in God’s hands for our salvation.

Today’s Gospel is not a simple listing of names but a profound proclamation of who Christ is and why He came. The New Testament presents two genealogies of Jesus that differ in emphasis yet complement one another: St. Matthew traces Christ’s lineage through David and Abraham to affirm to the Jewish people that Jesus is the promised Messiah and Son of David, while St. Luke begins with Adam to highlight Christ’s true humanity and to offer a universal message to his predominantly Greek audience, ending by proclaiming Jesus as both the Son of Adam and the Son of God. Together, these genealogies reveal both the human and divine dimensions of the Incarnation. The genealogy of the Most Holy Theotokos corresponds to that of St. Joseph, since both came from the house of David, and within this family tree we encounter not only the righteous but also sinners, including figures such as Rahab and the wives of David. This reality underscores the depth of humanity’s corruption and the absolute necessity of Christ’s coming, for even His Mother did not descend from an uninterrupted line of saints. Unlike a distant or abstract god, our God enters history, possessing a real family tree as the God of Abraham, Isaac, and Jacob. In the Son of God, we are shown the fullness of human and divine life united, and while Christ possesses divinity by nature, we are invited to share in it by grace. Belonging to Christ, we belong also to His Church, which is His Body, and through Him humanity is restored.

Today’s gospel with the parable about the wedding feast closes with its explanation in Christ’s words “many are “called,” but few are chosen”. Those Jesus refers to as “chosen” are the people who respond to the invitation to come, and respond in the proper manner so that they are prepared to enter the kingdom. We know what it means: we must put on the fruits of our spiritual life – compassionate hearts, kindness, and humility. God offers us a simple invitation to come and enjoy life itself when we were born and share in His joy in heavenly Kingdom. The only thing we have to remember is the ultimate price which was paid for our creation and salvation. Our biggest problem is that our minds are preoccupied to the point that we refuse to accept this invitation. The demands of business, the care of the home, the concerns of the family, the temptation of making  career – those things cause us to say, “I am sorry; but I’m afraid I am too busy.” Let us remember that our eternal fate is decided when we, having heard God’s call, respond to it or not, and care for our “wedding garment” or not. And this call sounds unceasingly. Every minute, every hour, and every day of our lives we hear God’s call, and at any given moment we make choices between good and evil, between God and the devil, between light and darkness – a choice upon which our future depends. We see in today’s gospel that the kingdom of God is a feast and we need to act appropriately. God means to be enjoyed and in His presence, as St. David says in psalms, there is fullness of joy. We should believe that and do not reject our invitation to His spiritual feast.

From today’s gospel story about ten lepers we can see that nothing prevents a man from living in a manner pleasing to God if only he has a good will and disposition. As the Lord Jesus was on his way to Jerusalem towards His Passion, He passed through a village where he was greeted by ten men with leprosy, a terrible and contagious skin disease. The Lord instructed them to show themselves to the priests which indicated nothing less than that they would be healed; all of them immediately believed in the word of the Lord, and their faith manifested the miracle. Of the ten lepers one was the Samaritan, a despised foreigner, who returned to voice his gratitude. The Samaritans were native Assyrians mixed with Jewish population and as such, they had no religious obligations to go to the Temple in Jerusalem for testimony of their cleanness.The healing of leprosy, along with other miracles, was considered an act of virtue by the expected Messiah, and a sign of the approaching Kingdom of Heaven. Only this healed Samaritan realized that Jesus was not only a teacher or a wonderworker but the Lord himself. In fact, the main commandment for the Samaritans was not to worship and prostrate to anyone but God, so the very act of prostration at the feet of Jesus made by the returning Samaritan was a clear and public acknowledgement that God and Jesus are the same person.“Go thy way; thy faith has made thee whole,” says Jesus. Faith leads to the healing of the flesh, but thankfulness, gratitude and worship lead to the healing and salvation of the soul. There are three lessons that come to us from this miracle. First, our healing comes gradually, not usually in one dramatic moment, as it happens to lepers who were healed as they were journeying. Secondly, we have to trust God that He can heal us in His way, in His time, and we have to be patient and trusting while we wait for His plan to unfold. And third, we must know the phrase “every perfect gift is from Above,” so that when something good happens, we receive the good thing with gratitude, rather than entitlement, and we give glory and thanksgiving to God for His blessings upon us.

A rich young ruler in today’s gospel approached Jesus and asked Him what he must do to inherit eternal life. Jesus tells the young man to sell all that he had and give to the poor, implying that the young man should have already given to the poor. He is saying to the rich ruler, “You’ve kept all the law? Let’s start with number one: ‘Thou shall have no other gods before Me.’” Jesus knew that money was this man’s god and that his way to eternal life was blocked by his unwillingness to surrender his possessions. St. Ambrose of Mediolan wrote: “Whosoever does not use his patrimony as a possession, who does not know how to give and distribute.., he is the servant of his wealth, not its master; and in a disposition of this kind we say that the man belongs to his riches, not the riches to the man”. Unfortunately, all of us behave like a rich ruler. We are justifying ourselves that we are not rich, but Christ gives us an example of a poor widow, donating her last two pence. The main purpose of giving is not to help the poor, because God can provide them directly, but to allow Christ to work in our lives. If we can return our wealth to its first and proper owner, first in our heart, then the ties that bind us can be broken and a barrier to eternal life removed.

In today’s gospel we hear that Christ, seeing a woman in a synagogue on the Sabbath who had a spirit of infirmity for 18 years, heals her without being asked. The Sabbath was central to the Jewish understanding of faith, and keeping the Sabbath meant abstaining from any kind of work. The Jews had worked out a complex understanding of work and there exists some 39 categories of work which are precluded to be carried out on the Sabbath. So in the synagogue itself Jesus carries out a prohibited action before the representative of the law, Why He is doing that? He wants us to see the true meaning of the Commandment about the Sabbath, answering thus to the reproaches for healing on this Day: “Thou hypocrite! Does not each one of you on the Sabbath lose his ox or donkey from the stall and lead it away to water it? So ought not this woman, being a daughter of Abraham whom Satan has bound for 18 years, be loosed from this bond on the Sabbath?” If pity for a donkey was a rightful justification before the law, why pity for this woman was not? Christianity moves us beyond the law, allowing us to see God in the other. Let us always remember that only Jesus Christ is able to free our souls from the burden of the devil’s enslavement with such spiritual blindness and that only God possesses power to liberate and make us spiritually straight.

In today’s gospel we can see that in wealth a person does not find peace and that when he collects a lot, he only multiplies sins. “I will break my barns and build bigger ones’ ‘ – these words show the madness of the rich man and the futility of his worries: what if next year there will be even more crops, will he break it again and build again? St. John Chrysostom says that the bellies of poor people are the best breadbaskets. They can also contain many things, they are both indestructible and eternal, for they are heavenly and divine, because he who feeds the poor feeds God.”My bread and all my good” is another madness of the rich man: he does not consider them a gift from God, but considers them the fruit of his own labors. All this good is not God’s, but mine, so I will be alone and enjoy it, and I will not accept God as a participant in enjoying it.”Soul! You have a lot of good for many years” – he appoints himself a long life, as if he received longevity from the land he cultivates.”Eat, drink” is the good of an unreasonable soul, burdened with primitive desires.”Your soul will be taken from you tonight” – he heard the answer from God. From a sinner, the soul is taken away by angels like tax collectors, against the will of the debtor. The sinner makes his soul body and earth, and as a result it’s extremely difficult to separate it. Our faith has to be the opposite: we shouldn’t try to control things but give thanks when we succeed, and to trust in God so much that we rejoice in all that is.

In today’s gospel we hear of a man being mugged and left half dead on the road from Jerusalem to Jericho. This road had a reputation among locals as being an extremely dangerous one, and historians refer to it as the “road of blood,” upon which many robbers hid. Two highly respected Jews, a priest and a Levite, came upon the man separately but when each saw him, both passed by on the other side. They were perhaps fearful of defiling themself and thus become unable to perform their priestly service by coming into contact with someone shedding blood. Maybe they were just running late, afraid they too would be mugged, or even that the wounded man was faking his injuries. But another person came upon him and had compassion and helped him and it was the heretic – Samaritan. The main lesson of this parable is that religion is not a number of abstract dogmas, it is not just to be practiced inside the walls of a church but on the roadside as well. Our faith must blossom into good works, not just good wishes. In this parable, we notice the absence of words. The Samaritan didn’t interrogate the wounded man, he just acted. Each of us has, in our individual lives, been beaten, bruised, wounded and left for dead, in one way or the other, by the “thugs” of passions and sin. But, thanks be to God, Jesus Christ has repeatedly been—and will forever be—our good Samaritan, applying His healing oil and wine to our wounds in the Mysteries of His Holy Church. Let us warn others not to travel dangerous paths, let us have compassion and go to them, and maybe, it will let us bring them to the inn of the Church, to the spiritual medicine of our holy Mysteries.

What do the two miracles performed by Christ in today’s Gospel have in common? At first glance, they are completely different: one had a secret intention but was performed among a crowd of people in the square, while the other was announced to everyone in the square but performed in secret, as Christ expelled all witnesses to the resurrection. What unites them is that both miracles occurred to people who, for the sake of their faith, were willing to commit actions that, from the perspective of ordinary people, would be meaningless. The woman with the flow of blood risked much by confessing to her deliberate violation of the law of ritual purity, while Jairus risked losing the respect of his fellow tribesmen for his gullibility, and when Christ comes to Jarius’ home, He allows him to reveal his faith in a hopeless situation. We know from Christ’s own words that believing in God is not simply the admission that God exists. When we have faith in God, our knowledge leads us, by the grace of God, to the point of giving ourselves to God. This is what the people in today’s Gospel were doing. Their faith was in their actions. If they had just sat at home and didn’t make any move, nothing would have happened. And the same is true in our lives. Our faith in God is a willful decision to do the things of Christ. “Faith without works is dead,” St. James wrote. If we truly believe what we profess we believe, then our every day and night will be given to the struggle to become more and more like our Lord and Saviour Jesus Christ. The question we have to ask ourselves each and every day is – are we living faith in Christ, or do our lives profess another lord as our god? And if we find ourselves falling short in fulfilling the things of God, let us invite Jesus to enter the house of our heart at the moments of the Holy Communion and other Church mysteries with humility and hope for God’s help.

In today’s Gospel reading we heard a very strange and unusual appeal when the Gadarenes asked Christ to go away from them, to leave and to depart from their coasts. Why did they ask that? They were in terror because they had seen the power of God manifested in such a way that filled them with fear, not with joy and gladness.The fact that the demons pleaded to be sent into the pigs shows how much they hated roaming about in the world without any habitation. Most probably these demons could not have seen that their new habitation, the pigs, would suddenly run down the hill and all drown because if, in fact, they saw that coming, they wouldn’t have asked for it.Then, instead of praising God or thanking the miraculous Healer, the people of whole city asked Him to leave their region. So it is with us: for souls without faith, a miracle is frightening and destructive. We do not explicitly say: “Leave us alone,” but through our coldness, negligence, and laziness we are often incapable of hearing the voice of our Lord. Today’s words of the Gadarenes should warn us not to miss the right moment, our time, when the Lord sends His gift to us, but rather to accept and respond to it with our entire lives.

In today’s parable the Lord names one of the characters, Lazarus, and some interpreters therefore consider this as a retelling of a real story. The very pronouncing of a person’s name by God is a sign of favor, and vice versa. For example, when addressing the righteous, God often doubles or lengthens their names, as He did for Abraham, Sarah and others. The very fact that the rich man remained nameless speaks for itself. He spent his life in contentment and peace with his conscience, and he feasted brilliantly every day. His funeral was also brilliant, he received most likely sincere honors from his friends and acquaintances. Saint Andrew the Fool, during one of the similar funerals in Constantinople, saw demons smearing those present with soot with the words: woe to you, senseless Christians, for singing “With the saints the rest” of the dog. And in hell, being in torment, he raised his eyes and saw Lazarus in the bosom of Abraham.They were both in hell: before the coming of Christ, even the prophets were there, but one was blissful, and the other suffered. For the righteous in hell, the main bliss was faith and hope for their liberation by the risen Christ, but for sinners, their faith and hope were completely spent during earthly life in search of glory, recognition of their merits, wealth and pleasures. It was Lazarus, who had to be sent at the request of the rich man to his five brothers to testify to the faith in God. But what did Abraham answer? They have Moses and the prophets, and if they do not believe them, they won’t believe him who rose from the dead. Let us remember, dear brothers and sisters, that our faith in itself is bliss, bringing us out of the underworld of our worldly life, and let us try to look around to see if there is Lazarus nearby among our acquaintances, whom we could help instead of passing by indifferently.

Despite visual simplicity, most of the parables of Jesus Christ require explanations for modern people because of our urban culture. We buy bread in the supermarket and don’t care about the fact that it takes several months to prepare it. But our spiritual life is similar to the work of a farmer: we sow good and evil deeds and words all our lives, and we collect their fruits only after many years, and finally in eternity. We often receive the fruits of what our ancestors sowed, and our children will receive the fruits of our lives. Another difficulty of today’s parable is also the fact that throughout different periods of our life, we sow on different soil: rocky, trampled or overgrown with weeds. This parable makes clear that the issue of infertility does not lay with the quality of the seeds or the Sower himself, but rather with the quality of the soil where the seeds happen to fall. For the seeds that fall on to the road, these are the ones who hear the word, but then Satan comes and takes the Word out of their hearts so that they do not believe and cannot be saved. These types of people are impressionable and sensitive who have made themselves perceptive to all kinds of ideas and fresh theories, and as such, groundless for the word of God. As for those of the rock, their acceptance of the word is “immediate and fast,” but it also fades quickly and disappears, “because they have no foundation, they believe for a while, but in testing times, they fall back.” This happens because of the lack of willpower, very natural for many native Russians. Then there are the ones of the thorns, who suffocate the word with the worries and pleasures of life, and therefore eliminate any place or fertile soil for the seeds to produce. Finally, we come to the good land, to people who “hear the word, and by their patience are fruitful.” It is evident that even for them, the bearing of fruits requires a number of things. One such imperative being patience and vigilance. To be vigilant and alert to God’s teachings is the second new birth; the “birth through the word” that the Apostle Peter speaks of; and this action of hearing is associated with work and implementation, which in turn develops the fruits of the Holy Spirit, the fruits of obedience, patience and hope.

In today’s gospel we hear that, when Jesus arrived at the gate of a town called Nain, He met a funeral cortege, accompanying the body of a deceased young man.This is a story of Jesus’ triumph over death, and it is a story of His compassion. It is remarkable that this story makes no mention of faith, nor does Jesus require faith on the part of anybody in the account.The Lord’s great act of compassion for this woman is a sign of our salvation. Rather than simply observing human suffering and letting us bear the consequences of our actions, the Father sent the Son to enter into our suffering, into our distorted world, in order to set us right, to stop us from weeping, and even to raise us from the dead into the glory of the heavenly kingdom. We have our part to play in response to His love. We have to grow in integrity as Christians, treating others as the Lord has treated us, and living out what we say we believe. Christ did not come to show mercy upon those who deserved it, for mercy is something that, by definition, we can’t deserve. Unfortunately, it’s become second nature for us to try to judge others as though we were God, as though it were our place to separate the sheep from the goats.This prideful attitude quickly takes root in our hearts, giving us every excuse not to care for those in need and making it impossible for us to live the Christian life with integrity. Let us be compassionate, and our lives will become signs of Christ’s salvation, living evidence of His victory over sin and death. And that same compassion that raised the son of the widow of Nain will raise us, and others, into the blessed eternal life of the Kingdom.

In today’s gospel Christ says “just as you want men to do to you, you also do to them likewise.”   Christ says not only about not doing bad things to others, but about doing good things. Don’t steal, don’t lie, don’t cheat, don’t hurt. But above that, give generously to others, tell the truth when you could keep silent, be honest, help others who need help, bless, and pray for others.This is radically different from anything we can find anywhere else in all the world, in all religions, throughout all history.The very essence of Christian conduct consists, not in refraining from bad things, but in actively doing good things, even if benefits our enemies benefit from them. Christian virtues carry their own rewards. Even in something as seemingly universal as the Golden Rule for many religions, Christ sets His standard much higher. The world has its natural religious standards of goodness, but they are not as high as the standard Christ wants us to live by, and if we want to be Christians, we must be different from the world.

In today’s gospel Christ comes upon several fishermen who had been fishing all through the night and had caught nothing. At the Lord’s bidding, although they knew that fish could not be caught, they returned to their boats and once again let down their nets. The obedience of these fishermen to Christ command was rewarded by a huge catch of fish. Christ commands us also to put our trust in Him and to believe that in our obedience, we shall eventually find our reward. The main miracle was the change of soul which occurred in Peter. “Depart from me, for I am a sinful man, O Lord!” This humble statement allowed Peter to see the divinity of Christ and became the cornerstone of the Church. “From Henceforth thou shalt catch men,” The disciples left behind trades, livelihoods, families, incomes and homes, and followed Him. In so doing – like Peter – they were spiritually transformed and were miraculously changed to be the preachers of Grace filled with the Holy Spirit. As Christians, we are called also to witness for Christ through the lives that we lead. If we are kind, patient, and pious, that in itself is the beginning of our witness. Let each of us put aside all those things that distract us from our real purpose in this life, let us leave those things, as the Gospel says, and, like the Apostles, follow Christ.

Commemorating the memory of Saint Blessed Xenia, we read the Gospel about ten virgins – five wise and five foolish. From the point of view of common sense, the life of St.Xenia was a complete failure and she belonged to the latest ones. Her husband died, she gave away all her property, put on a man’s dress and began to live homeless, spending her nights in prayer. All smart people strive to build large, comfortable houses, live richly, well-fed, and prolong their lives as much as possible in order to enjoy it as much as possible. Naturally, her behavior was perceived by everyone as crazy: they pointed fingers at her, the boys teased her, threw stones and lumps of dirt at her, and she humbly endured it all for Christ’s sake. In order to beg Christ for the soul of her husband, who died in sins, she called herself by his name and lived her life for him. Her friends, after she gave her house to her friend and remained to live on the street, got her examined for legal capacity, and she was declared completely healthy and sane. And now more than 200 years have passed, but people remember and honor her. She was canonized, and her memory will never fade. During this time there were many rich and well-fed people on earth, and they are already forgotten, and the names of many are also cursed, because they often used their money for evil and did not do any good. The Gospel parable about the ten virgins implies that a person can be wise in different ways, and worldly wisdom is the opposite of spiritual one. St. Anthony the Great said, “People are usually called smart because of the incorrect use of this word. Not those who are smart are those who have studied the sayings and writings of the ancient sages, but those whose souls are smart, who can judge what is good and what is evil; A truly intelligent person has one concern – to wholeheartedly obey and please the God of all.” Let us pray for granting us this spiritual wisdom which may allow us to inherit the heavenly Kingdom through the prayers of St. Blessed Xenia and all the saints.

In today’s parable our Lord Jesus Christ compares the heavenly kingdom with a king’s wedding feast for his own son. Nobody before Him described the kingdom of God as a party. Jewish zealots thought of it as a great military confrontation in which the powers of light would obliterate the powers of darkness. The Pharisees saw the kingdom of God as a huge courtroom in which the good would be vindicated by God. We can see in this parable that God offers all of us a simple invitation to come and enjoy the feast. All our theologies and doctrines come down to one thing: God has made possible our being with Him through our bearing the cross and participating in the Holy Eucharist. The only problem is that our minds are preoccupied by our useless hustles to the point that we refuse the opportunity of a lifetime – to attend the marriage feast of a king. The demands of business, the care of the home and family, the lure of passions – those things cause us to say, “Well, Lord, for now I’m afraid I am too busy.” Let us remember that our eternal fate is decided when we, having heard God’s call, respond to it or not, and care for our “wedding garment” or not. Every minute and every day of our lives we hear God’s call, and at any given moment we make choices between good and evil, between God and the devil, between light and darkness – a choice upon which our future depends.This is the message of the Gospel, the good news, that The Church continues to carry the invitation to the world, even if the world refuses this invitation or reacts violently.

The main lesson of today’s gospel is that our Christian life is labor. To be a Christian is to have an obligation, because all workers in God’s vineyard have to “…render Him the fruits in their seasons.” The greatest mistake in our spiritual life is the opinion that one can have belief without labor. The fruits of the kingdom are love, intimacy, mercy and forgiveness, justice, generosity, compassion, presence, wisdom, truth, healing, reconciliation, self-surrender, joy, thanksgiving, peace, obedience, humility. These things are not abstract ideas but lived realities in the lives of saints. We have to remember that if we are in the vineyard and do not participate in producing fruits then we will be cast off. The wood that comes from a vine, like grapes, when it dries out, burns incredibly rapidly and with great heat and intensity. This is what will happen to those who cast themselves off the vine by not laboring. The antidote to our self-exclusion from God’s kingdom begins with first recognizing that self-exclusion. So, let us work in the vineyard, struggle for our salvation and understand that every moment God requires of our fruit.

A rich young ruler in today’s gospel approached Jesus and asked Him what he must do to inherit eternal life. Jesus tells the young man to sell all that he had and give to the poor, and the rich man left Jesus feeling sad. When Jesus said about one thing that the young ruler still lacked, he implied that the young man should have already given to the poor. When Christ died on the Cross and rose from the dead, He paid a ransom to purchase us from the bondage of sin and death. He was the ransom, and because he gave up His life for us, He demands we give our lives for each other. In another parable of the Poor Widow Christ shows us an alternative to the rich young ruler. The widow did not have much but she gave all her possessions – two pence- to God in the temple. Her gift was of more value than the hundreds or thousands of dollars some might give today. The purpose of giving is not only to help the poor, but also to allow Christ to work in our lives. If we can return our wealth to its first and proper owner, the ties that bind us to possessions can be broken and a barrier to eternal life removed.

Today’s parable, where the servant whose debt is forgiven by his master, reminds us of the centrality of forgiveness in Christian life. What is the debt owed by the servant to the king? Jesus gives the answer with the greatest commandment “You shall love the Lord your God with all your heart, with all your soul, and with all your mind”. The debt is the inequality of love between God and man, when He loves us much more than we love Him. Our passions and weaknesses prevent us loving God as we should. God shows the enormity of His love and compassion when He forgives the servant’s debt completely. St John Chrysostom says “What power prayer has! This debtor … only asked his Lord, then he succeeded in inclining him to mercy. Let us not weaken in our prayers.” But what happened next? The servant “went out” from his state of humility and repentance, forgetting about God and the great miracle of forgiveness he had just experienced. He finds one of his fellow servants who owed him a trivial amount. The fellow servant begs him, using the same words the first servant had used with the king. However, Instead of compassion, the servant reveals harshness; instead of forgiveness, exacting judgement, and instead of love, cold heartedness. We want to be forgiven, yet find it hard to forgive others, because forgiveness is a mindset, a continuous way of life. Finally, the king says “Should you not also have had compassion on your fellow servant, just as I had pity on you?” This is the direct way to the kingdom of God. If we ask for mercy, He gives us much more than we ask for. Many times, ungrateful as we are, we don’t appreciate or remember this mystery of forgiveness. God wants us to treat other people the same way that He treats us in order we can pray “forgive us our debts as we forgive our debtors”.

The poor man with the sick son in today’s gospel had already tried to get the apostles to heal his son, but they couldn’t. The father accepted and confessed his unbelief, beseeching God with tears, to make his faith complete. This was the price for this healing, paid by Christ himself at the Cross. And yet, we must be the ones who pray and beseech Him first. The disciples couldn’t cure the boy because he was possessed by the spirit of this world, the enemy of Christ who was and is well rooted in society. It is passed onto people like a virus and it “throws them onto the ground to be smashed, into the fire to be burnt, into water to be drowned”. Today these images are repeated as drugs, sex deviations, gambling, anything that distorts the image of God. This spirit has a very old history, and it cannot be repelled by anything other than things opposite to its nature – prayer and fasting. “Why could we not cast it out?”, asked the holy Apostles in shame. Our Lord answered them about prayer and fasting, which are the key to repentance. Today, we should recognize the lack of consistency making us “faithless and perverse”, abandon our confidence in our faith and actually embrace the opportunity to repent and reorient our lives to greater faithfulness. May God grant us all fullness in faith, peace, and joy on our climb to heaven.

In today’s gospel St. Peter asked Christ to let him walk on the water, but instead of focusing his attention and trust in the Lord Who miraculously enabled him to walk on the water in the first place, Peter let doubt and fear fill his mind. So he began to sink; but when he called out in terror for help, the Lord reached out to him and saved him from drowning. This is the best image of our earthly life. We should always remember that faith is not given once and for all. It is a constant interaction between God and Man: a constant double movement from God to Man and from Man to God. Like St. Peter, we pay more attention in this life to the dangers that threaten us than to the Lord Who gave us life in the first place and continues to enable us to walk by faith through all challenges that the world presents. Of course, in daily life we must give attention to our work, our family, our friends, and many other significant things. But these objects of our attention don’t have to distract us from the Lord, because when we turn away from Him, we turn away from our true selves. That’s why we all experience the weakness of slavery to our habitual sins, our passions that seem almost second nature to us. Our faith always shows its weakness when we are confronted with a difficult challenge, and fear, panic, and anxiety likely then seem more real to us than faith, hope, and love. We have to remember that apart from Christ, we will sink like a stone, but in Him, we become fellow workers with God for our salvation. Let us keep our eyes and our hearts centered on Christ, for He is our only true foundation.

In today’s gospel, Christ came to the land of Gergesenes, where He healed two possessed men; and what was the response of the people? They were in terror because they had seen the power of God manifested in such a way that filled them with fear, not with joy. And they ask Christ to be gone: Leave our realm, go away! This story tells us not only of ancient sinners: we happen to do very similar things. We ask God to come into our lives; and suddenly we discover that God is not coming in the way in which we want Him to be. We want what we had: an orderly life, without problems, without anything great, but also without anything tragic. The Gergesenes at least “begged” Christ to leave them, while modern people drive Him out in much more cruel ways in order to be left alone with their pigs and their masters, the demons. The Holy Fathers of the Church teach us that slavery to our passions is even worse than demonic possession, since it is something willfully chosen. Whereas the demons can attack us from “the outside”, it is only these willfully chosen passions that can take root in the deepest part of our soul. As Christians, we must not be afraid like Gergesenes to give ourselves totally and completely to Christ. We have nothing to lose but our chains – the chains of our sins and passions and our slavery to the prince of this world. And we have everything to gain, because Christ gives us everything. Our true freedom, our true happiness and our true joy are in Christ alone. If only we soften our hearts with love and humility – towards God and towards our brothers – we will meet Christ with joy, and through our own life, we can, like the healed demoniacs, praise and glorify the living God.

In our days no one wants to be a servant or held accountable to anything that they did not freely choose. We want to be free from all constraints with total liberty to define ourselves and live on our own terms. Worst of all, we project this fictional freedom onto our relationship with God, and in the name of this freedom, we easily enslave ourselves to different desires and passions. Today’s gospel story about the healing of the centurion’s servant reminds us of one truth: human society and the Church are hierarchical. Each member of the Church has spiritual superiors and subordinates, those who went on the same spiritual path further and became closer to God and those who left behind. They can and should recognize each other and have a sense of one’s place in this spiritual hierarchy. What united Christ with a pagan Roman officer? The centurion recognized in our Savior the highest level of the same love and compassion that he himself had towards his servant, and he risked public humiliation by begging publicly for his life. He also confessed his sinfulness by telling the Lord that he was unworthy to have Him enter his home. It was an astonishing statement from a Roman officer to a Jewish rabbi, a person quite far beneath him in every way according to the standards of the empire that he served. Only those who are empty of self attain such heights of humility, and because of that, the Lord granted his request and used him as an example of those gentiles, who would share in the heavenly banquet with the great patriarchs of the Old Testament. With the humility of the centurion, let us be faithful witnesses of what our Lord’s mercy can do with even the most unlikely guests at the heavenly banquet, including sinners like us.

In today’s gospel, we learn that no one can serve two masters: God and money. Our hearts are where we store up our treasures, and this is what truly matters. The focus here is on the attitude of the heart. If we are preoccupied with money, passions, selfish desires, or anything else, our hearts cannot be fully devoted to God. When these distractions consume our time and desires, they become the master of our lives. We ultimately become enslaved to whatever holds that power over us. This is why Christ teaches us that all believers must deny themselves and let go of anything that has mastery over them. If God is the true master of our lives, we will come to despise the sinful desires of the world. However, if we choose to allow someone or something else to take that role, we may grow bitter, angry, and resentful toward God. As Christians, we need to self-examine and ask, “What is the master of my life?” Is it truly God, or is it something else? Let us always choose to follow Christ and make the love of God our ultimate guide.

Today’s feast was instituted in 1918, at a time when the terrible persecution of the Church had begun in Russia. It was considered that the people under the Soviet yoke had, as never before, to turn to the saints for intercession, protection and mere survival. We hear in today’s Gospel about how Christ called to Him His disciples, who left everything behind them, their families, all the possessions and followed Him. This leaving of material things is the most noticeable act, which distinguished Christ true followers. Many theologians and church historians have tried to define the type of Russian holiness and agreed that its main characteristic is a kind of foolishness in relation to the world, later mistakenly defined by Leo Tolstoy as non-resistance to evil by violence. The first Russian saints were Boris and Gleb, who did not resist their murder by their own brother, and the last were the holy Royal Family, who were also glorified in Russia as passion-bearers. This ability of Russians to die well was long ago noticed by the enemies of Christ and is actively used by them now in the fratricidal war in Ukraine on both sides of the front line. Another feature of Russian holiness was the desire to avoid conflicts for worldly interests. In general, Russians are the only European people who voluntarily chose to live on territory unsuitable for agriculture, giving the best lands to their more aggressive neighbors. Saint Sergius simply left Moscow for the swamp in Radonezh because of a conflict with his brother-abbot, and his disciples carried out the great colonization of the Russian North for the same reasons. Another characteristic feature of Russian holiness was its direct dependence on the teachings of Christ. Russia did not have any culture comparable to the Greco-Roman culture of Byzantium. There were almost no theologians in Russia and most Russian saints were poorly educated. They were deeply touched by the words of God, and sincerely tried to live according to the Gospels. On this day of the feast of the Russian saints we glorify their sincerity and devotion to God which is an example to us of a true Christian life. Let us try to take advantage of their example through the practical implementation of that part of the Orthodox doctrine that is most characteristic of our national character and can bring us more fruits of the Holy Spirit.

Today the Lord tells us that we must confess Him before men, confess Him with mind, heart, word, deed, and our entire lives. Shame, timidity, and wavering are not tolerated in this confession. The pleasers of God who labored in the world confessed Him by their disdain and complete disregard for worldly principles. Confession of the Lord joined with resolute and total denial of the world and of themselves is the sign of all the saints. When a person confesses God in a way that is pleasing to Him and as prescribed by Him, it is a sign that God has chosen that person. The fruit of a good human will is inclusion amongst the ranks of the chosen, who always are subjected to the many different torments of sin both within them and from the outside. The fallen spirits who thirst for their destruction, work against them with hatred and incredible craftiness; working against them also are the majority of people, who have willingly enslaved themselves to the fallen spirits, and who serve them as blind, unhappy instruments; working against them also are their own passions and weaknesses. But in result followers of Christ receive even in this life a hundred fold more than what they have forsaken for Christ’s sake—they receive the grace of the All-Holy Spirit. All earthly good things and advantages abandon a person and remain on the earth, when he leaves the earth and settles irrevocably into eternity. Divine grace, however, follows a different rule: it accompanies us to regions beyond the grave. As soon as saints cast their body, like chains, away from themselves, the grace extends itself in them broadly and magnificently. It serves as a pledge and testimony for the chosen one of God. Let’s remember, that behind and beyond our personal cross, as we see today in the Feast of All Saints, is a beautiful garden, a Divine vineyard, for which may we all be made worthy, through our Lord Jesus Christ unto the ages of ages.

Today’s Gospel is a wonderful example of a living and conscious faith, the bearers of which all Christian believers are called to be. It tells us not only about the miracle of the healing of the blind man but also about the specific type of voluntary blindness: the blindness of religious people. For example, many people today have difficulty in accepting the fact that a miracle has taken place and are stubborn in accepting it as a miracle because, for instance, it happened outside their Church. The Pharisees were afraid to accept the miracle because if most of the people began to believe in Jesus, their Jewish Orthodoxy would be defeated. On the other hand, we can see that a shortage of such religiosity can completely change a person’s life. The pharisees tried to discredit the miracle firstly by lying that the man was not blind from birth, then by discrediting Jesus and saying that He is not from God because He does not keep the Sabbath, and at last by saying blasphemy against Christ by calling Him a “sinner”. The man born blind, to the opposite, becomes a real witness for Christ in this story. He witnessed Christ before his neighbors and the Pharisees, and as a result, he was thrown out of the temple. He has shown his faith and courage when his parents denied Christ out of their fear and put the responsibility on their son. Thus, this Gospel passage is a great lesson on witness and denial of Christ. Nothing should obscure Christ from us with its external splendor, no religious authority or institution can replace our spontaneous love and gratitude to the risen Christ. Having this example before our eyes today, we must develop the same willpower, without which it is impossible to confess Christ as God in our evil time. You were bought with a huge price, the Scripture teaches us, do not become slaves of men.

The first week after Pascha is called Renewal week, or the week of Antipascha (the Greek prefix, anti, means “in place of”). On this Sunday, the Lord repeated for all eleven of the Apostles His appearance on the first day after the Resurrection, but because it was especially for the sake of the Apostle Thomas, this day is called Thomas Sunday. The Apostle Thomas’s unbelief had nothing to do with the hardened denial that we see in the Jewish leaders, and Christ answered Thomas’ doubt with the same words that he had used to express it: Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. This is probably the reason why Thomas did not make use of his Teacher’s invitation to touch His hands, feet, and side, but rather believed immediately and confessed Jesus Christ as God: My Lord and my God. The Holy Church tells us that in our faith there will always be room for doubt, and opportunities for people in their “wisdom” to deny what is so plain and simple to all who have truly found the narrow path that leads to life. Let us always remember the words “Blessed are they that have not seen, and yet have believed,” and be faithful to Christ.

Today, celebrating the entrance of Christ in Jerusalem, we should not forget why He goes there. He takes away the sins of the world, and His death and resurrection conquer death itself. He is the King of the world, but He is reigning not as a military leader or politician but as a despised victim of torture and capital punishment. The crowd is right shouting “Hosanna,” which is a plea for God’s salvation to come upon the earth. But that’s not what the crowds expected; it’s apparently not what the disciples or anyone else anticipated. For it goes against all our preconceived notions of what it means to be successful, to be powerful, and to rule upon the earth. And this week, we journey with Christ to His cross, becoming participants in His passion. Like the disciples, we will be able to see that what looks like complete failure is actually total triumph. So it’s time to lay aside our usual distractions, excuses, and obsessions, and enter into the passion of our Lord by worshiping Him in the services of the church, as well as in every thought, word, and deed. It’s time to embrace the great mystery of our salvation, and allow “the peace of God, which surpasses all understanding, to guard our hearts and minds through Christ Jesus.”

In today’s gospel Jesus confronts his disciples’ obsession with political power. This obsession caused them to be distracted from the mission He has for them, and missed the central point of his teaching. Jesus Christ had told them that He was to suffer, die, and rise from the dead, but they were apparently so consumed by their desires for prominence and power that they refused to hear Him saying that He was nothing like an earthly king. Jesus was headed to glory, and so were the disciples, but they didn’t know the path he’s taking. They had the wrong idea about the kind of glory and kind of power Jesus is bringing. He responded by making clear that the path to true greatness was to follow His way of selfless service. “For the Son of man also came not to be served but to serve, and to give His life as a ransom for many”. A ransom is a price paid to buy someone back from kidnapping or slavery. All of us are slaves to people’s opinions, we want to be thought well of by everyone. So when Jesus says He would be delivered over to be mocked, that scares us the most. We want to be respected for our expertise or ability, so Jesus says He would be spat upon. We are slaves to comfortable living, so Jesus says He would be flogged. We are slaves to fearing death, so Jesus says he would be killed.Jesus’s giving up his life to ransom us from slavery frees us from all this, and from our biggest problem: our slavery to our sin, our rebellion against our creator God. We all have the opportunity to confess how we have enslaved ourselves to our worldly ways of life, and let us open the eyes of our souls to this glorious truth through selfless service, humble prayer, and genuine repentance.

On this Sunday, we commemorate St. John Climacus, who wrote the book The Ladder of Divine Ascent, in which he reminds us that we must all move upward on that spiritual ladder if we are to follow our Lord. But the first step upward requires a first step downward, for it is the step of humbly acknowledging our weakness, imperfection, and corruption. In today’s gospel, the father of the demon-possessed young man cried out and said with tears, ‘Lord, I believe; help my unbelief.’ The disciples had lacked the spiritual strength to cast out the demon, but in response to this sincere cry from the heart, the Lord Himself healed the young man. Lent is a time to stop hiding our true spiritual state from ourselves. It is a time to turn away from the illusion that we have already arrived spiritually and that prayer, fasting, and confession are only for other people. External religiosity, such as frequency of attendance at church services, is always the best mirror of our spiritual state. We have to believe that we climb up the ladder of holiness by lowering ourselves through humble repentance.“Lord, I believe, help my unbelief.” That is the only confession that will enable us to prepare for what is to come in the weeks ahead as we enter into the Passion week of Christ’s crucifixion and resurrection.

Today we heard one of the shortest and simplest gospel readings: deny yourself, take up your cross and be ready to lose your soul in order to find it. The apostle of love St.John says it in other words: Do not love the world or anything in the world. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father. Today’s gospel, however, is also the most difficult to understand, since it directly denies the gospel of antichrist, referred to by St.John, which we all follow outside the church. This is the gospel of love for the world and everything in the world, the gospel of personal external success, and the gospel of personal self-preservation through non-interference and indulgence in the works of darkness. The devil at first traps people individually through the bait of personal sins: pride, debauchery, love of money, and others, but then he also demands open public service to himself in different ways. We live in such a time when our service to one of the two gospels listed above becomes more and more obvious. May God grant us that we do not make a mistake in our personal choice and do not accept the gospel of love for this world, and even more so: do not begin to assure ourselves and others that this gospel is the real New Testament. Let us take up our cross and follow Christ.

Today we celebrate the triumph of Orthodoxy, but we live in a secularized world and as Christians, we should understand the history of our faith itself is one long defeat. We shouldn’t expect differently, because this is a spiritual victory. Christ told us that in this world we would have trouble and suffering, but He also said that we should be of good cheer, because He has overcome the world. Christ has established His Church upon the rock of faith, the confession of St. Peter. He said that the gates of Hell would not prevail against the Church. We have now just begun our Lenten journey. It is a journey of purification, a journey of suffering and struggle. But it is also a journey toward the great Pascha of our God and Savior Jesus Christ. He has thrown down the dark powers from their thrones, and now He is defeating the last enemy, which is death. And that is the Triumph of Orthodoxy. When He comes in His Kingdom, may we be found faithful.

Today’s gospel reminds us of two fundamental truths about spiritual life. First, despite God’s patience and mercy being limitless, even He cannot forgive those who do not repent and sincerely seek reconciliation with Him. And second, eventually there will be a final judgement & reckoning. We will appear before the Lord of Glory and be held accountable for what we have done and who we have become in this life. Today’s Gospel clearly tells us how our faith should be made manifest – by noticing and then helping those in need around us. We can see that both, those who were being rewarded and those being punished were not fully aware of the significance of their actions. But each person, and group, displayed through their actions, who they had become. We all know what our faith and devotion to Christ means; it means solidarity, it means loyalty, it means faithfulness, it means being as one in soul, heart, and action with our brethren. Let us strive to follow Christ’s instructions and become like Him, in His love and sacrifice, so that we can look forward to His return in Glory.

At today’s Matins we sang the sad and nostalgic Psalm 137: By the rivers of Babylon, there we sat down, and we wept when we remembered Zion.., and it has become forever the song of man as he realizes his exile from God. Realizing this spiritual exile, the sinner becomes believer again: the one who can never be fully satisfied by anything in this fallen world, for by nature and vocation he is a pilgrim to the Heavenly Kingdom. Today’s gospel parable also reveals to us the time of repentance as man’s return from exile. The prodigal son, we are told, went to a far country and there spent all that he had. A far country is a definition of our human condition that we must assume and make ours as we begin our approach to God. If we are perfectly “at home” in this world and its life, if we were never touched by the nostalgic desire for another Reality, we cannot repent and we are not Christians. Repentance is not only an objective enumeration of our sins and transgressions, or the act of “pleading guilty”. True confession begins in the feeling of alienation from God, from the joy of communion with Him and from our real life given by God. When we realize like the prodigal son that sins defiled our souls and took us far away from our real lives, and that something precious and beautiful has been hopelessly broken in the very texture of our existence, then we can get a  desire to recover our lost homeland. Let us feel the time of the Great Lent as a pilgrimage and repentance as our return to God, and the Heavenly Father will meet us with joy and remission of our sins.

In today’s parable we encounter two different men. One  of them appeared to be the model of righteousness, and the other one was a corrupt tax collector who collaborated with his nation’s enemies. But this second man had one tremendous virtue – his humility. He would not even lift his eyes up to heaven, but simply prayed from his heart saying “God, be merciful to me, a sinner.” The Pharisee in the gospel was so spiritually blind that he even prayed to himself. He apparently thought that he needed no forgiveness and was justified in worshiping himself and condemning others. His religion was a form of idolatry that was focused on the glories of his own life. The tax collector was the complete opposite, focused only on his own need for God’s mercy as the chief of sinners. We should learn to see ourselves as today’s publican with nothing to present to the Lord except a plea for mercy and a humble desire to turn toward God in how we live our lives. May we all follow his blessed example during our Lenten journey this year.

Today is Zacchaeus Sunday, and this Sunday is an invitation to the Great lent. Zacchaeus was a tax collector, which means that he was a notorious extortionist and sinner. What did Zaccheaus do to deserve such an honor, such an encounter with the Messiah? Zacchaeus had something often lacking among those who take Christ only on their own terms: single-minded zeal to see Him. He could have easily been disqualified from seeing the Lord because of his past sins and because of his short stature. And this important and rich man climbed up into a sycamore tree to see Him. The Lord, knowing Zaccheaus’ humble zeal to see Him and his repentant spirit, gave him more than could be imagined: a personal encounter with Him as an opportunity to be received and restored by God. In confession, we can also invite Christ to come under the roof of our heart and to live with us. Zacchaeus didn’t satisfy himself with pious feelings and emotions. Instead, he put repentance into action: He promised to “restore fourfold” anyone he defrauded, giving half his goods to the poor. All we need is the zeal and repentance of Zacchaeus, and today we can seize the opportunity to follow the example of this man who would not let anything keep him from Christ, and do the same.

In today’s gospel we read the story of Jesus healing a blind man. It is highly likely that he has heard of all the miracles Jesus was doing throughout the land of Palestine. Although there were some who tried to stop him from getting to Jesus, he did not stop screaming His name. Jesus knew what he wanted, but offered him an opportunity to express his faith which played a role in his healing process. Without hesitation the blind man said, “Lord, I want to see” and immediately he heard the response “Receive your sight; your faith has healed you.” If Jesus were to ask us the same question today: “What do you want me to do for you?”; would we be able to answer this question? If not, we have the hint for that in today’s second gospel. “The people who sat in darkness have seen a great light, And upon those who sat in the region and shadow of death Light has dawned.” We  must ask Christ to enlighten us with this light, and we will get the whole world as a bonus. Whatever we want God to do for us, we can present it to Him in prayer; however, we must have faith that God is able and trust His will in the process. Jesus already knows our needs and the desires of our hearts. However, through prayer, we can boldly and confidently tell Jesus what we want him to do for us and expect His will to be done in our lives.

In today’s gospel we hear the story of Jewish king Herod, who after the Christmas in his madness and lust for power, sent out his soldiers to kill the innocent children in Bethlehem. He saw clearly that Jesus was a threat to the existing social and political order in general, and to his own royal authority in particular, but he had no precise theology in mind when he sent out his soldiers. He didn’t believe that he was murdering the Messiah, he was murdering someone who might claim to be Messiah, or whom people might later come to think was Messiah.  He didn’t believe in the Law and Prophets, and it was a huge delusion: human beings cannot change God’s providence. History has proven Herod right. Jesus did live, and did become King, sitting in power at the right hand of God, and the old status quo is indeed gone forever. Now we can come out of darkness into the light, and enter into the heavenly Kingdom. It means, of course, surrendering our hearts and autonomy to the King of Kings, and becoming His servants, and giving up once and for all the mad Herodian dream to control our own lives. Now that Christmas has come and Jesus reigns, all will not end in death. It will end where the Christmas story began, with peace on earth and glory to God in the highest.

Two Evangelists, Matthew and Luke, include genealogies of Jesus in their Gospels and they differ from one another. St. Matthew’s genealogy emphasizes that Jesus is the Son of David. He begins with David and moves then to Abraham, because his aim was to convince the Jews that Jesus was the Messiah and Davidic sonship was essential to do so. St. Luke emphasizes the Lord’s human nature so he begins his genealogy with Adam to be more universal in his message.  For his predominately Greek audience that would be significant.  Luke points also to the Lord’s divine origin. He ends with “Jesus the Son of Adam and the Son of God”. Both genealogies are essential for our understanding of the Incarnation. They complement one another. The genealogy of the Most Holy Theotokos is the same as St.Joseph’s, because they were from the family of David. We can see among the names of the righteous in this family tree a lot of former sinners, and It proves the necessity of the incarnation of Christ. The real story here is that the Son of God was born at all. The genealogy tells us that Jesus was a real, live human being with grandparents, uncles, aunts, and many cousins. The Son of God reveals to us the example of His own human and divine life. We too, even though we are created, share this human and divine connection: in Christ divinity is by nature, and it is granted to us creatures by grace. The Incarnation reveals all this and more. This week before Christmas, in the services and hymns, we will explore this great mystery and let us all partake in them and fill our hearts with joy from the salvation of all mankind.

In today’s gospel Christ compares the heavenly kingdom with a king’s wedding feast for his own son. The lesson closes with the words “Many are called, but few are chosen”. The invitation has gone out to all who care to listen, but some just refused, and some wanted to come but refused to submit to the requirements of entrance into the kingdom. So none of these will be present in the kingdom. Those Jesus refers to as “chosen” are the people who respond to the invitation to come, and respond in the proper manner so that they are prepared to enter the kingdom.  We may conclude the gospel intends to say that God is not surprised by the acceptance of some and the rejection of many – in other words, God’s grace is still at work, even though on the human level we see how some refuse and some accept and prepare. In Church history the invitation to the Messianic banquet had been extended to the Jews first, those who had the promise of the covenant; but they refused. And then Jesus began to turn to the Gentiles, and as many as believed in Him would enter the kingdom in the place of the others, even if the ones who believed were formerly prostitutes and sinners rather than scholars and pious believers. Let us remember that our eternal fate is decided when we, having heard God’s call, respond to it or not, and care for our “wedding garment” or not. Every minute and every day of our lives we hear God’s call, and at any given moment we make choices between good and evil, between God and the devil – a choice upon which our future depends. This is the message of the Gospel, the good news, that The Church continues to carry the invitation to the world, even if the world refuses this invitation or reacts violently.

The Samaritan in today’s gospel is a model for all of us in many ways. He joined with the other lepers in calling out, “Jesus, Master, have mercy on us!” In other words, he began with humility, openly acknowledging that he was sick, needed to be healed, and could not work on his own cure. We should do the same thing in our prayers every day, confessing our sins and asking for the Lord’s forgiveness. We should also acknowledge our weaknesses daily and pray for His strength to resist temptation, to overcome our bad habits, to calm our passions, and to help us grow in faith. The Samaritan is also an example for us in his obedience because he did what Christ told him to do, to head toward Jerusalem to show himself to the priests. One would imagine that Samaritan lepers were surely not welcome there, but he went nonetheless. And as he was going, he was healed. Here we have another powerful image of the Christian life, for we open our lives to the Lord’s healing by obeying Him, by keeping His commandments. It was not walking toward Jerusalem that healed him; it was the mercy of Christ for which he could take no credit at all. The leper certainly knew that, which is why he returned to the Lord to thank Him. Let us offer thanks to the Lord by living lives that are pleasing to Him, and killing the habits of death and darkness that can so easily destroy us and harm others. Christ made a wretched Samaritan leper an icon of His salvation and He will do the same with us, if we follow that man’s example of humility, obedience, and gratitude.

In today’s gospel our Lord Jesus Christ challenged the young ruler to stop thinking about his relationship with God as a set of behaviors, which he could master. Someone who responds to the Old Testament laws by saying, “Oh, I’ve always followed them since I was a child” has a very shallow understanding of what God requires of us. In the Sermon on the Mount, Christ showed us the true meaning of God’s requirements. He said that we are guilty of murder if we are angry with others, if we hate and insult them, and if we do not love God and our neighbors as ourselves, we have broken the greatest of the commandments. Jesus is saying to the rich young ruler, “You’ve kept all the law? Let’s start with number one: “Thou shall have no other gods before Me.” Jesus knew that money was this man’s god. His way to life—to eternal life, that he was asking about—was blocked by his unwillingness to surrender his possessions and to follow Jesus. In the instance of this man, the specific issue was wealth. It might have been something else. It may be something else in the life of another individual. This man wanted to make sure that he had eternal life; Jesus said, “Eternal life will only come by way of setting aside your substitute god, and then coming and following me.” Unfortunately, all of us behave like a rich ruler. We are justifying ourselves that we are not rich, but Christ gives us an example of a poor widow, donating her last two pence. The purpose of giving is not only to help the poor, but also to allow Christ to work in our lives. If we can return our wealth to its first and proper owner, the ties that bind us to possessions can be broken and a barrier to eternal life removed.

In today’s gospel we have the story about a sick woman who was healed on the Sabbath day. The ruler of the synagogue was trying to defend and endorse the literal execution of the law and by doing that he called to obey not God’s law, but his own personal understanding of this law. Jesus Christ came to this world not to trespass the law, but to fulfill it. He calls us to repentance and to the change of our way of thinking. He wants us to see the true meaning of the Commandment about the Sabbath, answering thus to the reproaches for healing on this Day: “Thou hypocrite, doth not each one of you on the sabbath lose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham,.. be loosed from this bond on the sabbath day?” Here in essence is the difference between the old testament and the new testament. The old was based on obedience to the law. Justification before the law was how the pious Jew saw as fulfilling his obligation to God. Love is not about rules. Love is about a relationship that we each should have with the other. Love moves us beyond the law. Love allows you to see God in the other. The woman, who was cured from her infirmity, received from Jesus Christ not only alleviation of the sufferings of her body, but also, as the gift of Faith, redemption from the sufferings of her soul. “He laid his hands on her: and immediately she was made straight, and glorified God”. Let us always remember that only Jesus Christ is able to free our souls from the burden of sins and from the devil’s enslavement and that only God possesses power to liberate and make us spiritually straight.

Today’s parable tells us that we can find true happiness only in God and with God. The Rich Man thought he could find happiness through the accumulation of material possessions, but he had forgotten the simple truth that no matter how much we attain in this life, death will eventually take it all. The remembrance of death puts everything into right perspective and we are supposed to live remembering that each moment may be our last. To hope in things of this earth leads eventually to despair because nothing in this life is permanent. So the Rich Man was deluded. He could not see things as they really are and so death surprised him and revealed his spiritual poverty. He went to bed and discovered that the barns that matter, the storehouses of his soul, were filled with nothing. “Be rich,” Jesus instructs, “in the things of God.” If we are following Christ and paying attention to what is going on inside of us we will begin to see reality and gain insight into how things are. Then we will be able to embrace all of life and not be surprised at anything that happens and with all joy and gratitude be able to give thanks to God in all things. That is the path to happiness and peace. St. John Chrysostom died on the road as he was being taken into exile from Constantinople, and his last words were reported to be, “Thanks be to God for all things.” Our faith has to be the same: we shouldn’t try to control things that are beyond our control, give thanks when we succeed, and to trust in God so much that we rejoice in all that is.

Today’s parable of the Good Samaritan teaches us, first of all, the need to read the Holy Scriptures, which contain answers to all our practical questions. What is written in the law, Christ asks the lawyer? He immediately sees the answer and, as it were, his reflection in the mirror of Scripture. He doesn’t like this reflection, and in his desire to justify himself, he asks the question: who is his neighbor? From Christ’s answer we see that any person is our neighbor, regardless of his religion and other circumstances. To the Jews of Jesus’ time, a Samaritan was not a neighbor. Exactly the same attitude one can see in modern wars in the Middle East. To the Muslims also every heterodox is kafir, infidel. To the ancient Greeks, every foreigner was a ‘barbarian.’ In our attitude towards people, we must therefore forget about our religious prejudices. The other lesson from this Gospel is that most of us, given the direct chance, will likely not act like the Good Samaritan. Only one out of three people helped the man who was robbed and beaten, although two of them were highly respected Jews, a priest and a Levite, and the third one, who came upon the wounded man and had compassion and helped him was the half-breed heretic, the Samaritan. The most common reason for ignoring those in need is that we are too busy. We have other things to do that are more important in our imagination. Let us look for someone who needs a neighbor and see, let us have compassion and go to them, and maybe, it will let us bring them to the inn of the Church, to the spiritual medicines of the Holy Mysteries.

Today’s Gospel shows us that Jesus Christ came to this world in order to defeat evil and sufferings that appeared on the earth as a result of the first people’s sin. A sick woman, after having lost any hope in earthly cure, touches with faith the edge of Jesus Christ’s vestments – and becomes healthy again. She does it by herself and secretly, trespassing the Law of God, as once Eve stretched secretly her arms to the forbidden fruit. But at this time it is the reverse movement: Eve, by transgressing the will of God, had detached herself and her descendants from our Heavenly Father, while this sick woman through her faith obtained the power to live. Christ calls her out of the crowd so that her faith could serve as an example. When Christ comes to Jarius’ home, He handles the situation differently. This time He sends everyone away, and after the girl has been resurrected, He tells parents to tell no one. Resurrection of the dead is a byproduct of our faith, and Christ came to the Earth in order to die for our sins and not for performing miracles.This story teaches us a lesson that faith is a willful decision to do the things of Christ. The woman with the flow of blood not only prayed: she broke the Law and physically touched Jesus. After that she spent the rest of her life sharing the truth of Messiah with those around her. The synagogue’s ruler out of love for his daughter also publicly humiliated himself asking for Christ’s help. Let us invite Christ to enter the house of our heart, let us believe in Him and reveal our faith in our deeds like today’s woman.

In today’s Gospel reading, we heard a very strange and inexplicable appeal when the Gadarenes asked Christ to go away from them, to leave and to depart from their coasts. Why did they ask that? A violent wind arose over the sea, carrying the boat in which the Lord and His disciples were sailing to the western shore of the Lake of Galilee inhabited by the pagan Gadarenes. As soon as the Lord stepped onto the shore, He cured the demoniac, who was feared by all the people. The fact that the demons pleaded to be sent into the pigs shows how much they hated roaming about in the world without any habitation. Most probably these demons could not have seen that their new habitation, the pigs, would suddenly run down the hill and all drown because if, in fact, they saw that coming, they wouldn’t have asked for it. Then, the whole city poured out to see the miracle. And what did the people do? Instead of praising God or thanking the miraculous Healer, they asked Him to leave their region. They were frightened and did not want to listen to His words; this miracle shocked and terrified them. So it is with us: for souls without faith, a miracle is not strengthening; on the contrary, it is frightening and destructive. Many of us feel the same because we do not want to respond when the Lord knocks at our hearts. We do not explicitly say: “Leave us alone,” but through our coldness, negligence, and laziness of soul we are often incapable of hearing the voice of our Lord. Today’s words of the Gadarenes should warn us not to miss the right moment, our time when the Lord sends His gift to us, but rather to accept and respond to it with our entire lives.

From the first reading of today’s parable, it is not entirely clear why the rich man ended up in hell and Lazarus in paradise.  We know from the Gospel that, even though wealth is seductive and not in general beneficial for spiritual life, still, not all the rich were condemned, as well as not all the poor were blessed. Lazarus received a heavenly reward, of course, not because of his material destitution, but because of his consciousness of his spiritual destitution, because he apparently listened to Moses and the Prophets. And the rich man was punished because he was not only physically sated, but also spiritually, and he trusted in his wealth, he did not feel a need for God’s help. The poor Lazarus looked to the rich man to see if God is real, good and kind, but the rich man could not live the Commandments and demonstrate it to him. The Gospel reminds us that life in this world is not all, there is life in the world to come, which is shaped by our life in this world.  Today, the post-Christian world looks to us to see what God is like, to encounter the Gospel. That Word of God has to be written on our hearts, and our lives have to narrate to others what is written on them. God has called us to be a light to the world, to show the Gospel to others by how we live. Let us pray that in our consciousness we would become poor in spirit, as Lazarus, and that we, like all the saints, would constantly stretch out our hand and beg alms of Christ in our prayers, church services and good deeds.

Most of the parables of Jesus Christ are very simple, but they require explanations for modern people. We live in an urban culture, buy bread in the supermarket and don’t think about the fact that it takes several months to prepare it. Our spiritual life is similar to the work of a farmer: we sow good and evil deeds and words all our lives, and we collect their fruits only after many years. At the same time, we expect that if we prayed or helped someone, then the next day we should receive a reward from God. In spiritual life, we often receive the fruits of what our ancestors sowed, and our children will receive the fruits of our lives. Today’s parable makes clear that the issue of infertility and inability to bloom does not lay with the quality of the seeds or the Sower himself, but rather with the quality of the soil where the seeds happen to fall.These types of people are impressionable and sensitive who have made themselves vulnerable to all kinds of ideas and popular ideologies, and as such, groundless for the word of God. As for those of the rock, their acceptance of the word is “immediate and fast,” but it also fades quickly and disappears during times of adversity and persecution, even at the level of personal challenges. Then there are the ones of the thorns, who suffocate the word with the worries and pleasures of life, and therefore eliminate any place or fertile soil for the seeds to produce. It is evident that for the people of the good soil, the bearing of fruits requires a number of things. One such imperative being patience and vigilance. To be vigilant and alert to God’s teachings is the second new birth; the “birth through the word” that the Apostle Peter speaks of; and this action of hearing is associated with work and implementation, which in turn develops the fruits of the Holy Spirit, the fruits of obedience, patience and hope.

The Lord’s great act of compassion for the widow and her son in today’s gospel is a sign of our salvation. At every funeral we weep and mourn not only for loved ones, but also for the broken state of our life because of its abnormality. Death,destruction, hatred, fear, and decay in all their forms are the consequences of our refusal to live faithfully as those created in the image of God. Jesus’ miracle demonstrates that our faith is not fundamentally about justice or punishment for sinners. It is instead about the infinite and holy love of Christ Who will even submit to death on a cross in order to destroy death by His glorious resurrection. Every time that He healed the sick or raised the dead, He surely knew that his enemies were watching, noticing Him as a threat to their power. And they certainly did not like Him or His ministry. We too must have the courage to show compassion to those who suffer, who mourn, and whose lives are filled with pain and disorder. Christ did not come to show mercy upon those who deserved it, for mercy is something that, by definition, we can’t deserve. Unfortunately, it’s become second nature for us to try to judge others, and take every excuse not to care for those who don’t measure up to our standards. Let us be compassionate to those who suffer, and our lives will become signs of Christ’s salvation, living evidence of His victory over sin and death. And that same holy compassion that raised the son of the widow of Nain will raise us, and others, into the blessed eternal life of the Kingdom.