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The Grass & the Fire & the Word & the Flesh

January 5, 2020 By Fr. John R.P. Russell Leave a Comment

Theophany is coming.

The liturgical prayer of our Church is preparing us for the coming of this great feast. Last night at Vespers we sang:

“Resplendent is the feast which is passed, but more glorious is the present day. On that day, the Magi adored the savior; on this, the glorious servant baptizes the Master. There the shepherds sang in amazement; here, the voice of the Father proclaims Him to be the Only-begotten Son.” (Doxastichon of the Pre-feast).

It is partly to learn from these hymns of the Church that it is good for us to pray Vespers and Matins – especially for Sundays and feasts. Even when we’re unable to come to church, we can learn to pray Vespers in our homes. Eastern Christian Publications has a free daily subscription service (Byzantine Daily Office) that sends an email to you every day with that day’s prayers. This makes it so simple. You don’t even have to look up the prayers. One of my former rectors at the seminary, Fr. John Petro, always used to say that if you want to know what we believe as Byzantine Catholics, pray our liturgies. These are our best catechesis. We pray our faith. These hymns teach us our faith.

So, what does this hymn teach us?

Theophany is coming.

And it is more glorious than Christmas. But surely not? Everyone knows that Christmas and Easter are the two biggest feasts, right? Certainly, these are the only two times per year that many Catholics deem it at all necessary to enter a church. Yet, here we are singing, “Resplendent is the feast [of the Nativity] which is passed, but more glorious is [Theophany].” Maybe this is hyperbole. Or maybe we mean what we pray.

With Christmas so recent, it is striking that today we turn to the gospel of Mark. Because Mark contains no infancy narrative – no nativity – no Christmas. He begins his Gospel not with Christmas, but with Theophany – with John and the baptism of Jesus. And he has the boldness to tell us – in Mark 1:1 – that this is “the beginning of the Gospel of Jesus Christ, the Son of God.” Here is where it all begins, according to Mark.  Doesn’t he know that the gospel begins with the baby in the manger? That is, according to Luke and Matthew. While John the Theologian begins his gospel before the beginning of time. But Mark – Mark places it here in the river Jordan with John the baptizer, the forerunner, the messenger, the angel, the voice crying out in the wilderness, “prepare the way of the Lord.”

But just a moment. This figure of John the Baptist represents enormous things. These words about him belong not to Mark but to the prophets Malachi and Isaiah.

Interestingly, if we read the beginning of Mark without the punctuation (and you should know that it was written without punctuation), it could be read like this: “The beginning of the gospel of Jesus Christ the Son of God as it is written in the prophet Isaiah.” I’m just playing with words here, but this reveals a truth: Mark is not writing the beginning of the gospel, he’s reading it – he’s seeing it where God planted it long ago. Long before Christ’s birth and encompassing all in between, his gospel begins. And still, it begins with Theophany.

Theophany is coming.

And it is so great in part because here stands this figure of John the Forerunner, standing between the two Testaments, the last of the Old Testament prophets and the first of the New, himself prophesied by the Old and now proclaiming the all-powerfulness of the one who comes after him – of Jesus the Christ, the Son of God.

Let’s consider a moment the two prophets Mark cites as foretelling John the Forerunner – Malachi and Isaiah.

It was Isaiah who said, “A voice cries in the wilderness prepare the way of the Lord – make straight his path” (Is 40:3). Isaiah may have had in mind the road back to Judah from the Babylonian captivity, but the Holy Spirit who inspires Isaiah also knew of the spiritual meaning Mark would later find – that in the desert wilderness of repentance we will find a way out of our captivity to sin. There we will prepare a way for the Lord to enter into our hearts.

Yet by what strange means comes this grace of repentance. How unexpectedly our Lord finds a way into our hearts. That is, he comes in flesh. He comes in the flesh on Christmas and is baptized in the flesh on Theophany. By word and sacrament, by baptism with water and with fire, in the Spirit and in the flesh, our Lord joins with us. In the same passage, Isaiah goes on to observe that “all flesh is grass” (Is 40:6). “The grass withers, the flower fades” he writes, “but the word of our God will stand forever” (Is 40:7,8). Yet, the word of our God is become the grass. That is, the word, the logos, became flesh and dwelt among us. That is, God has become man. Which was more than even the prophets could foretell.

Image result for put grass to the fire
Grass Fire At Vedauwoo

It was Malachi who said, “Behold, I send my messenger [or, my angel] to prepare the way before me” (Mal 3:1). Malachi may have had in mind a messenger who would purify Israel so that they could again offer temple sacrifice in righteousness. Indeed, he may have had himself in mind – Malachi means “my messenger.” But the Holy Spirit who inspires Malachi also knew that a new messenger – John – was coming who would prepare the way for the coming of Christ, the high priest and the final and perfect sacrifice.

Malachi goes on to say that when the Lord comes, he will be like a refiner’s fire (3:2). “Who can endure the day of his coming?” he asks, “and who can stand when he appears?” (Mal 3:2). Can you? Can I? John the forerunner himself was not so sure he could do so.

After all, if “all flesh is grass,” as Isaiah writes, and if the Lord is like “a refiner’s fire” as Malachi writes, then it is no wonder that John shrank from the Lord’s request for baptism. Because, what happens when you bring withered grass against a flame? A hymn from last night’s Vespers puts these ideas together, having John say to Jesus: “I do not dare to put straw to the fire.” You see, though not everyone understood who Jesus was – especially at the beginning – John recognized him. If he didn’t, he would not have said, as we will hear on Theophany, “I need to be baptized by you, and do you come to me?” (Matt 3:14). John was a prophet, like Isaiah and Malachi before him. He knew to whom he spoke. And how can you baptize with water the one who separated the waters?

Prophets are not – as some suppose – mere fortune tellers. They’re not among us simply to foretell future events. Rather – they speak to us with the voice of God. They are a means of God’s self-revelation. And on Theophany John reveals for all time something of who Christ is. He sees and bears witness that the Spirit descends upon Jesus like a dove and he hears and bears witness that Jesus is the Son of God who baptizes with the Holy Spirit and with fire (John 1:32-34). He hears not angels, as did the shepherds in Bethlehem, but by the Jordan he hears the Father’s own voice proclaiming Jesus to be his beloved Son. This is Theophany. The manifestation of God. And this is what makes it glorious and more glorious.

Theophany is coming.

Therefore, Repent. “Repent” will be the first word that Jesus preaches after his baptism (Matt 4:17). Let us do so, and prepare the way of the Lord in our own hearts.

Filed Under: Sermons

Bulletin

January 4, 2020 By Fr. John R.P. Russell Leave a Comment

Bulletin for 2020-01-05. St. Stephen

 

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December 29, 2019 By Fr. John R.P. Russell Leave a Comment

The sermon on the Sunday after the Nativity was preached by Bishop Milan, who was with us to celebrate the subdiaconal ordination of our seminarian, Michael Kunitz. Axios!

Here are some photos of the ordination on Facebook. 

https://saintstephenbyzantine.church/1203-2/

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Bulletin

December 28, 2019 By Fr. John R.P. Russell Leave a Comment

Bulletin for 2019-12-29. St. Stephen

 

 

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Pastoral Letter for Christmas 2019

December 25, 2019 By Fr. John R.P. Russell Leave a Comment

Dear brothers and sisters,Pastoral Letter for Christmas 2019

In these days, we officially come to the conclusion of our jubilee celebration for the 50th anniversary of the establishment of the Eparchy of Parma by Pope Paul VI in February 1969. It is a time to be grateful for all that our Lord has given us, as well as a time to reflect on the direction we will take in our eparchy. I have mentioned these ideas in my pastoral letters, both at the beginning of the jubilee year in January and at the beginning of the church year in September.

In these days, we also celebrate the feast of the Nativity of Our Lord Jesus Christ, which is the expression of God’s grace. God the Father again offers us his love through his Son in the Holy Spirit. The mission of the church is to proclaim this joyful news to all people and to encourage each one of us to live our faith in our Lord Jesus Christ, the Son, who was incarnate by the Holy Spirit and the Virgin Mary. He became one of us, he walked among us, and he walks alongside us still.

Our Byzantine liturgy offers us the liturgical texts that reveal to us the true meaning of Christmas, preceded by the preparatory period of 40 days of fasting and prayer, called the Philip’s Fast (Filipovka). A few texts in this pre-festive season help to bring forth the deeper meaning of this liturgical season and, in this way, help us to understand the mystery of Christ’s birth. The stichera from Matins for the Pre-Feast of the Nativity of Our Lord for Dec. 20 is one example. It summarizes our profession of faith in Jesus Christ, who is at the center of our faith and of our life. It is a very profound and beautiful text that was composed with passages from the Word of God, which is the source of our Christian life. It is a stichera that we sing but, more importantly, it is the stichera that we are supposed to live in our personal lives and in our families. I offer you some thoughts that are in my heart for your reflection, because they render the true meaning of this feast day.

We sing the following: “Make ready, cave, for the ewe lamb comes, bearing Christ in her womb. Receive, manger, Him Who by a Word has released the dwellers of earth from lawlessness. Shepherds, abiding in the fields, bear witness to the fearful wonder; Magi from Persia, offer to the King, gold, myrrh, and frankincense, for the Lord has appeared from a Virgin Mother, and she, bending over Him as a handmaiden, worshiped Him as He lay in her arms, saying to Him: How were You sown as seed in me? How have You grown within me, my Deliverer and my God?”

As in other sticheras, we find here not only persons as the protagonists of the story, but objects as examples and figures of different realities. What do the persons or the objects in this text truly represent: the cave, the manger, the shepherds, the magi, and the Theotokos, who is called “the ewe lamb” and “Virgin Mother”?

This stichera paraphrases passages from the gospels of Luke (cf. Lk 2:1-20) and Matthew (cf. Mt 2:1-12) and includes symbolism that is worthy to consider.

Let’s take a look at the cave that is being addressed in the second person, “Make ready, cave.” In the original Greek, these words mean to “get ready with reverence” or to “get ready appropriately.” The message to the cave to “get ready” and to prepare, is the same message that is given to the church and to us. We, too, must “get ready.” To receive whom? To receive Christ, the Lamb, who is brought by his Mother, the ewe lamb, the same words used to refer to Mary in the sticheras of Great and Holy Week.

Every Christian is supposed to get ready in the proper way, with a good confession, before receiving the Holy Gifts — the Eucharist at the Divine Liturgy. Let this phrase resonate in our heart: “Make ready, prepare yourself.”

And then let us ask ourselves: How did we prepare for the feast of the Nativity of our Lord? How do we prepare for receiving the Holy Eucharist during the year? When was the last time we went to confession?

If we want to receive the real Christ in the Eucharist every Sunday, we should go to holy confession at least once a month. Otherwise, we are receiving the Holy Gifts unworthily and we are risking our salvation. When we feel that we are not in the grace of receiving Holy Communion because we did not forgive someone, or we are holding grudges, or living adulterously, or because of some other serious sin, then it is better not to receive Holy Communion, to stay in the pew, and then to ask the priest to hear our confession. This, too, is the real preparation of the cave for the coming of Christ, according to the teaching of the Catholic Church.

The image of the manger, as we know from iconography, symbolizes the tomb, the sarcophagus, and foretells the death of Jesus. The shepherds, who stay overnight on the fields in seclusion, are challenged to be the witnesses, to move from isolation to community. The magi are paralleled with the myrrh-bearing women. They bring the gifts to the One, who one day will be received by another cave, by another manger: his tomb.

Just as the image of the cave, which represents the church, must prepare and “get ready,” so do we, this Christmas and each day of our Christian life, need to be ready. For whom or for what? To worthily receive Christ and to witness to him with reverence, not only to ourselves but also to others.

This is where I want to turn your attention: Christmas has become the subject in this world to profane celebration. It has become very pagan and it is the subject of business, not only in consumer society but at its core. Let us not forget that we are celebrating Christ and him alone. We should never forget that the most valuable gift for Christians is Christ himself.

The message is clear. We must witness Christ and live and act as Christians, not in isolation or in the small group where we feel safe, but in the church community, with all the positives and negatives that we have. Let us try during this Christmas season, in peace and without fear, to see clearly the source of unity within ourselves, with others, and with the Lord. Also let us try to see the obstacles that we have in our relationship with the Lord, with others, and within ourselves: the sin of isolation in our parishes, the sin of humiliating others, the sin of gossip, or the sin of ignoring the good.

This Christmas, and at the beginning of the new civil year, I would like to encourage you to never get tired of starting to love again. The reason is simple. We are Christians. Our God perpetually loves his people. He desires nothing but our salvation. Our faith constantly reminds us that God loves us and he gives us the opportunity to love every day of our lives. This is why I am encouraging you, brothers and sisters, to look at your life with faith, hope and love. Search for small and big signs of rebirth, signs of new life, which are given to us by God.

I pray all priests, deacons, nuns, and faithful have a blessed feast of the birth of Christ and a happy New Year.

+Milan Lach, SJ
Bishop of the Eparchy of Parma

Filed Under: Pastoral Letters

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