Unlike the rich man, we must not walk away in sadness when our weakness before our passions becomes apparent, especially when we realize how far short we have fallen of the holiness to which Christ calls us.

Let us follow the example of the Canaanite woman in persistently and boldly offering even our deepest pains and greatest weaknesses to Christ for healing.

As we celebrate the restoration of icons today, let us become more beautiful living icons of our Lord’s salvation and gain the strength to treat every neighbor accordingly as we live and breathe in this world. Remember: They are His living icons also.

“Lord, I believe; help my unbelief!” These words from the brokenhearted father in today’s gospel lesson resonate with all of us who are honest about what the deep challenges of our lives reveal about our spiritual state.

In light of what such atrocities reveal about the human condition, it is obviously not enough to affirm religious beliefs, to perform certain acts of outward piety, or merely to identify ourselves as Orthodox Christians. Indeed, it is entirely possible to do all those things while remaining blind, embracing the darkness, and becoming all too comfortable with the forces of death and destruction.

When we truly know that we are the chief of sinners and recognize that our very existence is dependent upon the mercy of the Lord, then we will no longer be driven to condemn anyone else.

Due to pride, we often crave words and actions from others that distract us from seeing ourselves clearly and instead fuel illusions of self-importance and self- righteousness. When doing so becomes a settled habit, we can easily find ourselves attempting to use religion to serve our egos instead of being focused on offering ourselves to the Lord.

We must simply keep letting down our nets in obedience to Christ according to the particulars of our lives and circumstances.

Lent does not call us merely to think or have feelings about our Lord’s Cross and resurrection. This season invites us to grow in our personal knowledge and experience of the Savior Who offered Himself on the Cross and rose in glory on the third day for our salvation.

The devotion of the Myrrh-Bearers, Joseph, and Nicodemus shows us what true faith looks like, and it has nothing to do with figuring out how to use God to help us get what we want on our own terms in a pathetic attempt to distract ourselves from the fear of death.

We have all had the experience of suddenly perceiving a truth that we had previously not grasped. There are times when the fog lifts, the lights come on, and what was opaque or out of focus becomes clear. That is precisely what the apostles Peter, James, and John experienced on Mount Tabor when they were enabled to behold the divine glory of Jesus Christ, Who shone brightly with light as the voice of the Father identified Him as His beloved Son.

Today we conclude our commemoration of the Lord’s Transfiguration on Mount Tabor, when the spiritual eyes of Peter, James, and John were opened to behold His divine glory and they heard the voice of the Father say, “This is My Beloved Son. Hear Him!” (Mk. 9:7)

We remain in a period of preparation to behold Christ at His appearing. The One born at Christmas and baptized at Theophany is brought by the Theotokos and St. Joseph the Betrothed to the Temple in Jerusalem as a 40-day old Infant in fulfillment of the Old Testament law, which we will celebrate later this week at the Feast of the Presentation of the Lord. By the inspiration of the Holy Spirit, the old man St. Simeon proclaims that this Child is the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.” The aged prophetess St. Anna also speaks openly of Him as the Savior. At the Feast of the Presentation of the Lord in the Temple, we celebrate the appearance of the Lord Who fulfills the ancient promises to Abraham and extends them to all with faith in Him. By His appearance, He has enlightened the whole creation. Christ is “the true light which gives light to everyone coming into the world.” (Jn. 1:9)

Unless we are very careful, it is easy to fall prey to the temptation of defining holiness in ways that serve our preconceived notions, which may have very little to do with finding the healing of our souls by sharing more fully in the life of the Savior by grace. We often see righteousness through the lens of our own sensibilities about worldly divisions and disputes in ways that have more to do with serving our own passions than with serving the Lord. Today’s Scripture readings challenge us to wake up from such delusions and to see ourselves clearly before His infinite holiness.

On the last several Sundays, our gospel readings have challenged us to return home from our self-imposed exile. Zacchaeus gave more than justice required to the poor and those whom he had exploited from his ill-gotten gains, and was restored as a son of Abraham. By her persistence and humility, the Canaanite woman received the deliverance of her daughter as a sign that Christ calls all people to return home to Him in faith. The publican returned to his spiritual home by humbly calling for the Lord’s mercy, even as the Pharisee exiled himself by his pride. The prodigal son took the long journey home after coming to his senses about the misery of being in exile from the father whom he had abandoned.

Our Lord’s ministry violated many of the religious and cultural sensibilities of first-century Palestine in shocking ways. Contrary to all expectations for the Jewish Messiah, He asked for a drink of water from a Samaritan woman with a broken personal history, engaged in an extended spiritual conversation with her, and then spent two days in a Samaritan village. He invited Himself to the home of Zacchaeus, a corrupt tax-collector for the Roman army of occupation. And as we read today, He not only healed the servant of a Roman centurion, but said of this man, “Truly, I say to you, not even in Israel have I found such faith.” This encounter is truly astounding because the Jews expected a Messiah to defeat the Romans by military force, not to praise the faith of their officers.

We are certainly in a spiritually rich time of year in the life of the Church. Having begun the fast in preparation for the Dormition of the Theotokos, we are now also anticipating the Transfiguration of the Lord, when Peter, James, and John beheld His divine glory on Mount Tabor. As with all the feasts of the Church, the point is not simply to remember what happened long ago, but instead to participate personally in the eternal truth made manifest in these celebrations. And that means nothing less than being transfigured ourselves by our Lord’s gracious divine energies as we come to share more fully in His restoration and fulfillment of the human person as a living icon of God.

Fr. John discusses the life and activities of St. Pulcheria, as well as how the Trisagion came into Orthodox worship.

Fr. John looks at a couple of consequences of St. Augustine's anthropology in the West.

Fr. John describes the desanctification of the world that began to occur in the time leading up to the Great Schism.

Fr. John addresses the foundations in the West of a growing pessimism about man's condition, paying particular attention to Augustine.

In this episode, Fr. John discusses an important and fateful development in the history of Russian Christendom before modern times, the Possessor Controversy.

In this latest episode on the impending Protestant Reformation, Fr. John discusses ways in which the long legacy of pessimism about the human condition and the world in general undermined western Christendom at one of her most critical moments.

Fr. John discusses the dignity of man according to the Greek Fathers

Fr. John contends that to understand the coming of the Renaissance and its humanism, one really needs to understand how in the West the doctrines about man became increasingly pessimistic.

Fr. John continues to discuss St. Augustine by looking first at his notorious doctrine of original sin and its impact on the conception of man in the West.

Fr John reflects on Dr. Peter Bouteneff’s podcast concerning “Post-Episcopalian Stress Disorder,” and suggests a course-correction.

Fr. John recently spoke at St. Basil's Mission in Wilmington, NC, on their parish feast and on the occasion of the blessing of land for the construction of a church. He discusses the definition of "success" for a mission and parish.

St. Paul told the Corinthians to “make holiness perfect in the fear of the Lord.” For some this sounds like “works-righteousness” and for others like the picture of an angry God. Instead, St. Paul echoes many OT texts that give tantalizing intimations of holiness to which we are called, participating in what has been done for us already.

Consider how the prophet Isaiah and the sage ben Sirach help us to understand more about the gospel’s teaching on forgiveness, and St. Paul’s words on living the attentive life of ascesis. Why should we ask forgiveness of those whom we think we haven’t even hurt—because our sins hurt everyone in the body of Christ!

Phil. 2:5-11, Luke 10: 38-42, Luke 11: 27-28 appear to be odd readings for the celebration of Holy Mary. Let’s consider, with the help of Isaiah 45 and St. John Chrysostom why they are so very “meet and right” in remembering the humble one who has been made “more honorable than the cherubim and more glorious than the seraphim.”

To err is human and to forgive is divine, but our readings for this coming Sunday, illumined by the prophets, show us that the proclamation of forgiveness is now a human responsibility. The God-Man demonstrates that God has bestowed this divine characteristic, part of His glory, to those who are his sons and daughters. God forgives, and we forgive. (Matthew 9:1-8; Romans 12:6-14; Jeremiah 31:27-34; Jonah 3:1-10)

This week we concentrate upon the epistle reading, where St. Paul mentions (as he does elsewhere), God’s armor for our use in life. This imagery may be difficult for a contemporary audience, but it is found many places in Scripture, and cannot be dismissed. We consider the “active” and “passive” weapons wielded by our Lord Jesus, and commended to us, by means of other NT readings, Isaiah, and the book of Wisdom. (2 Corinthians 6:1-10; Isaiah 59:15-17; Wisdom 5:17-20; Isaiah 11:3-5)

The “unnecessary” stories of the three youths (in Daniel 3 and The Song of Azariah) and of St. Joseph, husband of the Theotokos (Matthew 1) are illumined by God’s care for the humble in Deuteronomy 10:14-21.

We read the stories of the Holy Martyr George (celebrated this Sunday April 23, along with St. Thomas Sunday) in the light of Job, Isaiah and Revelation 12, seeing him as a mirror to our victorious Lord, who cleansed the chaotic waters of all that lurked there, and trampled down death by death.

Our readings for the eleventh Sunday of Matthew (1 Corinthians 9:1-12, Matthew 18:23-25) happily correspond this year with our remembrance of the Holy Prophet and last of the Judges of Israel, Samuel. Parts of his story in 1 Samuel/Kingdoms 12 and 28, plus words about him in Psalm 98 (LXX)/99 and Sirach 46, help us understand more deeply God’s character of justice and forgiveness, exemplified in the prophet. We, too, are called to this pattern as we respond to the problems of our day, including the social unrest and violence of this week.

This Sunday, the fourteenth of Luke, we also commemorate the prophet Zephaniah, whose tiny book in the OT speaks eloquently both of the dark state of God’s people, and his aim to bring them into the light (Zephaniah 1:14-17; 3:9-20). Those themes help us to think more concretely, and as a community, concerning the gospel and epistle for today (Ephesians 5:8-19; Luke 18:35-43), where spiritual blindness and sight is also addressed.

This third week of Pentecost we consider the language of “Father” and “Son” in our gospel and epistle readings, and reflect upon certain trends in Protestant groups to supplant, supplement, or obscure the Trinitarian Name. We look to the Scriptures and the Fathers to explain why our Christian language for God is essential, and not merely “window dressing.”

This week we consider our reading from Acts 20: 16-18; 28-36, filling in the ten missing verses, and concentrating on the extra “beatitude” from Jesus that we learn from St. Paul as he speaks to the Ephesian elders. We are especially helped by thinking about the journey of Abraham, and what he both received and gave, blessed by God, and becoming a blessing to others.

We read the difficult chapter of Revelation 9, looking to Job, Ezekiel 9:3-8, the words of Jesus (Luke 21:18), and the wisdom of some early commentators in order to help us consider the problem of evil, placed alongside our omnipotent and loving God.

We look to John’s intriguing vision of the Temple and the two witnesses in Revelation 11:1-14, aided by the visions of two earlier prophets in Ezekiel 40 and Zechariah 4. John’s images help us to understand that the bitter-sweet scroll pertains to us, and our witness in a God-defying world, as we follow the slaughtered-standing Lamb wherever He goes.

This week we consider Canticle 7 (Dan 3:25-56), which details Azariah’s confession, and the beginning of his song with the three friends. Here we see the themes of human praises based on understanding, the importance of God’s glory, and God’s merciful justice as he keeps covenant with us, looking also to 2 King 19:15-20:6 and Genesis 22:15-18.

In this second episode, we consider that selection of verses from Psalms 1-3 which is ordinarily sung in parishes during Great Vespers, and place these in their full context, while looking to 2 Samuel (2 Kingdoms)15-18 and also to select fathers for help in understanding. We see that our life depends upon being in Christ, the only Blessed One, and that even in our times of trial, God is with us, both to rescue and to bless.

This week we read the fifth of the six “censing” psalms of Orthros, Psalm 102 (LXX)/ 103 (MT), and marvel at God’s invitation that we should bless Him. We are helped in understanding the Psalm by Hebrews 7:7, Colossians 1:12-13, James 2:13, and the blessed Augustine.

This week we read Psalm 50 (MT 51) in the light of 2 Kingdoms/2 Samuel 11-12 and Romans 5:12-17. This famous confession leads us to explore what some consider poetical theological hyperbole, and the question of ancestral sin.

In this episode, we enter into Daniel 3:51-90, in which the three youths give voice to the whole of creation, which praises God. We also wonder at the appearance of the glorious Man, who prefigures the humility and love of our Lord, descending to the depths to save us from death and sin ( 1 Peter 3:18-20). Listeners are encouraged to read the entire song, which is prominent in our Paschal liturgy and has been sung for centuries by the Church.

"The Parable of the Merciless Servant from The Parables of Christ by Spiritual Fragrance Publishing (2012)

"The Parable of the Fruitless Fig Tree" from The Parables of Christ by Spiritual Fragrance Publishing (2012)

"The Blessing of the Loaves," from Feasts of Christ and the Theotokos and Miracles of the Lord by Spiritual Fragrance Publishing (2012)

"Saint Maximus the Confessor," from The Lives of Our Saints, Illustrated Biographies Book 8 (Spiritual Fragrance Publishing, 2012) Available from Spiritual Fragrance Publishing.