Give thanks to God for all things
The word Thanksgiving has it’s roots in the Greek word, εὐχαριστία (eucharistia), where the Church gets the word Eucharist. For Orthodox Christians the ultimate giving of thanks to God comes when we offer the Eucharistic sacrifice, where we enter into the Heavenly Banquet, and participating in the eternal Mystical Supper that is ongoing in the heavenly realm. During the celebration of the Divine Liturgy we offer a sacrifice of praise and thanksgiving to the Lord for His mercy and loving kindness.
During these times of mortgage foreclosures and job losses, many among us will be eating Thanksgiving dinner in church halls, senior centers or Union Gospel Missions. Not since the 1940’s have American families experienced such financial loss, and many do not feel particularly thankful. However, this gift of life was not bestowed upon us for financial security, or even good health. This life has been given to us as a time of purification, a period of preparation for the eternal life that God has promised us as our inheritance. Even when we struggle in hard times, or with health issues, we can see that all is allowed for our salvation.
For Orthodox Christians, the Heavenly Banquet that is eternally celebrated before the Throne of God is ours, here and now, whenever we participate in the celebration of the Divine Liturgy. This Eucharistic celebration (Thanksgiving) wherein Christ offers His Body and Blood for our spiritual and physical healing, is that moment in time when we are able to experience, and participate in, the Banquet that awaits us. The hope of eternal life is worthy of our struggle in this life, as we prepare for our life worshiping before the Holy Trinity.
Most of us have much to be thankful for, but we also know that there is a lot of suffering in this world. In our age of ‘sophistication’ even little children are spiritually harmed by what they see and hear. As a result, purification is required, and this is only accomplished through bodily suffering, for Paradisal bliss is granted to no one without suffering. Our patient suffering of various griefs, illnesses, misfortunes, and failures (Luke 16:19-31, Mark 8:31-38, Romans 6:3-11, Hebrews 12:1-3, and Galatians 6:14), are those moments when Jesus Christ gives us the power which is needed for transformation, preparing us to live with a strength under the most difficult conditions, and preparing us for the peace that is eternal.
Heaven and Hell are a condition of relationship with God that is either transformation or perdition. The lake of fire and heaven occur within the same realm, both being not about places, but about relationship. For one who hates God such a place as in the presence of God, will be eternal suffering. The Orthodox Church teaches that Heaven and Hell are in the same realm, and that Hell is not separation from God symbolically or physically, but a place chosen.
Without suffering, we can not join ourselves to the cross, and when we do take up our cross in suffering, it is with our Co-Suffering Saviour. Sickness and suffering are not given to us by a wrathful and punitive God because we have sinned, but rather allowed by this loving God who co-suffers with us. From our Orthodox point of view, it is Western juridical misconceptions concerning sin which has tended to distort a proper recognition of suffering and its connection to sin. Thus, all the sickness, sorrow, loss, illness, and suffering we experience in this life, is not inflicted upon us by a wrathful god, but allowed by a loving God for purification and transformation. Through our suffering God completes our creation, and makes us whole.
Love in Christ,
Abbot Tryphon
Thursday November 27, 2014 / November 14, 2014
25th Week after Pentecost. Tone seven.
Eve of the Nativity Fast.
Holy and All-praised Apostle Philip (1st c.).
New Hieromartyrs Demetrius, Alexander, Victor, Alexis, Michael, Michael, Theodore, Peter, Alexis, Sergius, Nicholas, Basil, Alexander, Nicholas, Demetrius, Demetrius, Porphirius, Basil, George, Basil, Sergius priests, Nicholas deacon, New Hieromartyr Aristrah, Martyr Gabriel and Virgin-martyr Anna (1937).
New Hieromartyr Theodore priest (1940).
New Hieromartyr Sergius priest (1941).
Venerable Philip, abbot of Irap near Novgorod (1527).
St. Justinian the Emperor of Byzantium (565) and his wife St. Theodora (548).
St. Gregory Palamas, archbishop of Thessalonica (1360).
New Martyr Constantine of Hydra (Mt. Athos) (1800) (Greek).
St. Dyfrig (Dubricius), bishop in Hereford and Gwent, hermit of Bardsey Island (ca. 550) (Celtic & British).
St. Malo (Machulus) of Brittany (7th c.) (Celtic & British).
New Martyr Panteleimon the Youth of Asia Minor (Greek).
St. Alberik, bishop of Utrecht (784) (Neth.).
Repose of St. Alexander Nevsky (Alexis in monasticism) (1263).
Scripture Readings for the Day
2 Thessalonians 2:13-3:5
Stand Fast
13 But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, 14 to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ. 15 Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.
16 Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, 17 comfort your hearts and establish you in every good word and work.
Pray for Us
3 Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you, 2 and that we may be delivered from unreasonable and wicked men; for not all have faith.
3 But the Lord is faithful, who will establish you and guard you from the evil one. 4 And we have confidence in the Lord concerning you, both that you do and will do the things we command you.
5 Now may the Lord direct your hearts into the love of God and into the patience of Christ.
Luke 16:1-9
The Parable of the Unjust Steward
16 He also said to His disciples: “There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. 2 So he called him and said to him, ‘What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.’
3 “Then the steward said within himself, ‘What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg. 4 I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.’
5 “So he called every one of his master’s debtors to him, and said to the first, ‘How much do you owe my master?’ 6 And he said, ‘A hundred measures of oil.’ So he said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘And how much do you owe?’ So he said, ‘A hundred measures of wheat.’ And he said to him, ‘Take your bill, and write eighty.’ 8 So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light.
9 “And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home.