AN INCARNATIONAL LITURGICAL SACRAMENTAL
ECCLESIASTICAL INTERPRETATION FOR TEACHERS
PREACHERS AND STUDENTS OF SACRED SCRIPTURE

(copyright Dean Kavouras, Cleveland, Ohio June 1, 2018)
commentary on this chapter begun May 16, 2023

The Translation And Interpretation of Second Corinthians Chapter Six

1 And so working in concert with God then we urge you not to receive the grace of God in vain, 2 because he says, "In a favorable time I heard you, and on the day of salvation have helped you." Behold the favorable time is now. Now is the day of salvation.

3 We put no obstacle in anyone's way so that no fault might be found with our ministry. 4 Instead we commend ourselves as God's ministers in every way. By great endurance, by tribulation, by necessity, by anxiety and by distress, 5 through beatings, imprisonments, riots, by arduous labor, sleepless nights and in hunger; 6 by purity, by knowledge, by patient forbearance, by goodness, by the Holy Spirit and by genuine love; 7 by truthful speech, by the power of God, taking up the weapons of righteousness in the right hand, and the left. 8 Through honor and dishonor; slander and praise we are treated as impostors, yet true; 9 as unknown, but well known; as dying, but behold! we live; as corrected, yet not killed; 10 as sorrowful, but always rejoicing; as poor, but enriching many; as having nothing, but possessing everything!

11 We have spoken openly to you, O Corinthians, and our heart stands likewise open! 12 You are not in turmoil because of us but because of your own emotions; 13 and it is only fair - I speak to you now as my children - open your hearts to us also!

14 Do not become mismatched with unbelievers for what union is there between righteousness and lawlessness; or what communion is there between light and darkness? 15 Moreover what accord is there between Christ and Belial, or what part does the believer share with the unbeliever? 16 Or what agreement does the temple of God share with idols? For you are the temple of the living God. As God has said, "I will reside within them, and walk among them, and I will be their God and they shall be my people." 17 Therefore, "Come out from among them and separate from them says the Lord and touch nothing unclean, and I will welcome you; 18 and I will be a father to you and you will be sons and daughters to me," says the Lord.

7:1 Now having these promises Beloved let us cleanse ourselves of every defilement of flesh and spirit, bringing holiness to its fullness in the fear of God.

From Fr. Baby Varghese: The chapter ‘Mystery of Time’ (pp. 122–43) contains an illuminating discussion on the nature of time in the liturgy: ‘When the church gathers together for worship, the time transforms into a “‘now’’, ‘‘today’’, a ‘‘moment’’ of Christophany’ (p. 122).

v.1 St. Paul’s urgent appeal to the church (then and now), founded on God’s immeasurable grace for us displayed on the cross, is as follows: do not “receive the grace of God in vain.” One might think that it hardly need be said, but it does, or the Holy Spirit would not waste his words. Like Esau we are always in danger of selling our inheritance for a pot of present joy: and later when it is no longer attainable to cry bitter tears.

How does one “hold fast” to the priceless gift? By living the liturgical life. Indeed, the Christian existence is as stated in Psalm 121 “The LORD will bless your going out and your coming in from this time forth and forevermore.” Our new and true life is a circuit to the altar to commune with the Holy One, to receive every good gift; and returning from the altar into the world taking the gifts of the altar with us to others. Rinse and repeat. This is how one “holds fast,” no grunting or groaning needed.

Only the Holy Spirit can create and maintain such steadfast faith which he does by his normal means, the Word and Sacraments, as Lutherans are wont to say. But constant use of any slogan blunts our understanding. By Word and Sacraments we mean, or should mean, participation in Divine Liturgy. And by Word we don’t mean only the sermon, but every word of Liturgy, for every word is either a direct quotation from God’s Revelation, or an allusion that proceeds from it. And so the Lord says, “Be faithful unto death and I will give you the crown of life.” (Apoc. 2:10)

But we know from Scripture and from experience that there are those who do receive the grace of God in vain. Those in whom the seed of faith sprouts, but dies due to the usual suspects: mammon, the pleasures of this world, persecution.

What is the grace to which St. Paul refers?

Firstly we must clearlly understand that grace resides in the heart of God! It is his disposition to be merciful and compassionate to those who do not fear, love or trust in him, but who are in fact in decided rebellion against him, his Word and his will evidenced by sin. Not only in disregarding Divine Statutes as if they were nothing, but in doing the very opposite. We don’t know why God is gracious, but we know that he is by the witness of Scripture, by investigating the lives of his saints, and in our own experience which should not be discounted.

To be gracious as far as God is concerned means that he continues to reach out to us, invite us back home, love, nourish, forgive and sacrifice for us long, long after it makes any sense to do so. But one of our God’s attributes is that he is “long suffering,” and abounding in steadfast love.” Exodus 34:6

Our dear heavenly Father extends his grace to all creation both visible and invisible. First by their marvelous creation, then by his intricate providence as well. But most especially by the redemption He accomplished for his fallen creation by the cross of Jesus. This is the “Great Exchange” that Nikolaus Herman teaches the church to sing in his Christmas hymn “Praise God The Lord Ye Sons Of Men.”

6. A wondrous change which He doth make!
He takes our flesh and blood,
And He conceals for sinners' sake
His majesty of God.

7. He serves that I a lord may be;
A great exchange indeed!
Could Jesus' love do more for me
To help me in my need?

Or in the famous words of John 3:16 “God loved the world in this manner, he gave his One and Only Son, that whoever believes in him should not perish, but have everlasting life.” And again in 1 John 2:1 “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” This is Who God gave up to suffering and death “for us men and for our salvation.” There is no greater love than this. There never has been, nor ever will be. Consider this O Man besotted with sin.

And so the foundation of the entire Christian enterprise, from Alpha the Omega, is the holy and blessed grace of God. In the words of Saint Paul, “in him we live and move and have our being. (Acts 17:28) His is the “Amazing Grace” of which John Newton taught the church to sing. God’s grace is without parallel or runner-up. It is “righteousness and peace and joy in the Holy Spirit.” It is not only undeserved love, but unexpected love as well.

What does it mean to receive God’s grace in vain? We hear the answer from the lips of Jesus himself in Mark 4:18-21 “And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.”

We learn the same again from St. Paul in 1 Corinthians 15:1-2 “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are saved, if you hold fast to the word I preached to you--unless you believed in vain.”

In summary to receive God’s grace in vain is to experience the glory of God, but return to one’s old way of life; as the Israelites wished to return to slavery in Egypt.

This is what Holy James calls “dead faith.” A faith that produces no holy instincts, no prayer, no worship, no fruits of the Spirit, no self-denial, no taking up of the cross or following Jesus. No good works in keeping with faith. This is the ultimate apostasy. The case is as Jesus said to the Pharisees in John 9:41 "If you were blind, you would have no guilt; but now that you say, 'We see,' your guilt remains.” And again Matthew 11:23-24 “And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you."

Or as he speaks in the Great Assize, Matthew 25:41 "Then he will say to those on his left, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” Or again as in Matthew 7:21-23 "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.”

v.2

What is the “favorable time” and the “day of salvation”? Historically speaking the “favorable time” is “the fullness of time” in Galatians 4:4. The precise moment when all things had been made ready by God. Things we cannot know now, but that we will spend eternity glorifying; and so the favorable time is the Blessed Incarnation of our God.

“Long lay the world in sin and error pining,
till he appeared and the soul felt its worth.
A thrill of hope the weary world rejoicing;
for yonder breaks a new and glorious morn.
Fall on your knees!”

But not only his incarnation, of course, but all the events of his life, death and resurrection taking place in time, to sanctify time, to “redeem the time” as St. Paul writes twice. It is, moreover, the day of our baptism. “The hour I first believed.” These are the “favorable times” historically speaking.

But there is still “the day of salvation.” That day is Sunday. The 8th day of the week, and 1st day of the New Creation. Sunday is the day of creation, resurrection and the pouring out of the Holy Spirit upon all flesh. All these took place on the first day of the week. It is the day when time as we know it collapses, and all good things of God come together.

It is the Lord’s Day when the Lord’s people are assembled by the Spirit to eat the Lord’s Supper, the Messianic Banquet. Tomorrow’s bread today. The Lord we speak of in connection with this “day” is specifically Christ! Christ’s day, Christ’s people, Christ’s Supper. It is the day that our exulted Lord intervenes in the affairs of men bodily, bringing gifts to men from heaven; the remission of sins, life and salvation. Peace on earth to men of good will. “Quelling all the devil’s might.” (TLH #134) Unraveling sin, death, fear, foreboding and confusion. It is the day of Rest like no other. “Rest for your souls.” (Mt. 11:28)

From the beginning Christ’s holy people have celebrated on this day. When St. Paul twice admonished “redeeming the time,” he is speaking of this day and the Sacrament that is its raison d’etre. For nothing else can redeem time except Christ, bodily present in it. Now in Eucharist. Later in the fullness of his glory.

All “favorable times” and “days of salvation” are concentrated and condensed into the Eucharistic assembly of the baptized. The “Great Congregation” of Psalms 22 and 68. It is, par excellance, “the Day that the LORD has acted.” (Ps. 118:24).

In earliest Christian times Eucharist was celebrated each day. For a time people would take eucharistized bread home with them to eat from each day. From time immemorial the Roman church has celebrated Eucharist daily, and there is much to be said for that practice. But Sunday has always been the church’s chief Service, an obligatory day of worship for all RC’s. But sadly not so in other communions, it is a form of antinomianism that persists from the Reformation.

And so let us say plainly that the Eucharistic celebration is an holy obligation for all who profess the name of Christ. Any lesser standard consigns its children to a life beneath the spiritual poverty line.

v. 3-4

Paul and company are careful in their thoughts, words and deeds so as not to put people off, or to give people reason to fault their ministry. God’s ministry. We must distinguish here between giving offense by foolish, immature words and behaviors because one has no filter; and scandalizing the church by proclaiming and insisting on true faith and practice. To the former the church has every right to object. But not to the latter. In the latter it is the duty of the church to take every thought captive to Christ. (2 Cor 10:5) And to “obey them that have rule over you and submit yourselves.” (Heb. 13:17) Moreover it is the solemn duty of God’s ministers to stand immovable when the true worship of Christ is assailed. Only let the clergy be sure of their positions; and as much as able “speak the truth in love,” (Eph. 4:15) and let their “speech be seasoned with salt.” (Col. 4:6) While there are times to go “full Jeremiah,” never let the priest of God be motivated by a sense of personal power or satisfaction.

St. Paul wants no fault to be found with his ministry. There are plenty of people who did find fault, including the Corinthian churches to whom he writes in such wisdom. Let us also take a moment here to state again the fact that Paul is a minister. Let us learn the same. Clergy are not inventors, authors, playwrights, sculptors or architects of grand plans, but simply ministers. That is to say those who administer the things of God to people. We neither provide, nor prepare the food, but are waiters who serve God’s food to God’s people in God’s house. While some waiters have more panache than others, in the case of God’s priests we must be proficient and full of love for our work and its recipients. But it is never about the waiter. But about the baptized. And so pastors let us check our egos at the door.

Rather than promote ourselves let us follow Paul’s example when commending himself. Though Paul has been known to boast on his credentials (2 Cor 11:22 FF and Phil. 3) he knows, and admits, that he is a fool to do so; and his conclusion is that all he once counted as gain he now counts as loss for the excellency of knowing Christ.

And so we quickly learn when hearing Paul that the credentials he relies upon are not his accomplishments, but his multitudinous sufferings for the sake of the gospel. He knows that in his weakness God’s strength is displayed in all its glory. And so he forwards an extensive catalogue of his sufferings both here and later in Chapter 11. And so when the Apostle says that he and his fellows “commend ourselves as God’s ministers in every way” he means not only by his powerful message, but by his sufferings. To wit:

vs. 5-10 “By great endurance.” Not just endurance, but “great” endurance. Persevering when it made no sense by any standard to continue on. Yet the Apostle did: from his conversation until his martyrdom some thirty years later. While “thleipsis” is an all-purpose word for suffering, persecution and tribulation of every type, it is also the word our Lord uses in Mt. 24:21 when he speaks of “great tribulation,” such as the world has never seen from its foundation.” The word for “great” is “megalo” which means large.

Like Jesus, St. Paul suffered not only for his own sins but for the sins of others. This is what he means when he says in Colossians 1:24 “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church.” And when he says again in Galatians 6:17 “From now on let no one cause me trouble for I bear on my body the marks of Jesus.”

This is not to say that St. Paul’s sufferings were redemptive. Nor was anything lacking in the sufferings of Christ on behalf of our sins. Full redemption fell on one Man only. On God’s Lamb who takes away, lifts away, and otherwise deletes the sin of the world.” (Jn 1:29). He died “once.” He died “for all” (Romans 6:9). End of.

But Paul’s sufferings were redemptive in this way, he suffered great opposition to bring the gospel of Christ’s redemption to others. And so he identifies with Christ in that regard, and so should we all when we are granted to share in a portion of the Lord’s cross. When we “take up our cross(s) and follow Jesus.” Then suffering has meaning. And even when tribulation is of our own making God will be merciful to us and provide us with a “way of escape.” (1 Cor. 10:13) But suffer we must, and suffer we will for the sake of the gospel.

We know that Paul also endured want, distress, lack of food, clothing, sleep and safety – the very things that a person needs to survive in this world. But Paul did not live by bread alone but by every word that proceeded from the mouth of God. His Word, his promise trumps all other factors. “The LORD is my shepherd, I have everything I need.” May we learn the same.

We might also note that though his faith was strong he suffered anxiety. Many Christians wonder if anxiety is a lack of faith. Each must answer the question for himself, but for St. Paul it was not. He had faith and anxiety both. But the Holy Spirit carried him along as he does us. Nor did he suffer only passively but he endured the anger of men, the whipping post, imprisonment, riots and arduous labor of every description.

Then again, turning on a dime as the Apostle is wont to do, he also commends himself as the genuine teacher of the Faith by the virtues he was able to maintain: by purity; by knowledge, by patient forbearance, by goodness, by the Holy Spirit with genuine love; by truthful speech, by the power of God, taking up the weapons of righteousness in the right hand, and the left.

Again in keeping with our liturgical hermeneutic we remind the reader that these are not generalized virtues that might be practiced my Marcus Aurelius just as well as by St. Basil. Such “liturgical asceticism” as Paul’s has a different motive, and a different end. Note this well. A different motive; “the love of Christ compels us.” (2 Cor. 5:14) and a different end: he was a glove on the hand of God delivering God’s love and God’s gifts to sinners.

These divine virtues: purity, knowledge etc. are founded in and proceed to man from Mt. Zion which is the Christian altar. They are part and parcel of the “good and perfect gifts that come down from above from the Father of Lights” to the Holy Altar. (James 1:17) While simulacra of these can be found among civilized and refined people upon whom the dew of Christian thought falls: these are inspired by the Divine Word wherever they may appear.

But the Church’s Teacher is not done yet, nor are his tribulations. He charges on like the Light Brigade: “Through honor and dishonor; slander and praise we are treated as impostors, yet true; as unknown, but well known; as dying, but behold we live; as corrected, yet not killed; as sorrowful, but always rejoicing; as poor, but enriching many; as having nothing, but possessing everything!

Sidebar:

Paul employs asyndeton here, a literary tool where conjunctions are omitted in a series of words, phrases or clauses. It is used to shorten a sentence and focus on its meaning. For example, Julius Caesar’s "I came. I saw. I conquered" by which he asserts the strength of his victory. Paul uses asyndeton to stress and strengthen his claims in the mind of his hearers.

We hasten to add here that even though Paul used such literary conventions in his writings, we must understand that Scripture is not literature. Scripture is not literature nor can it be explained or understood merely on the basis of literary and grammatical factors (though this is the SOP for “historical criticism, and even for many “conservative” exegetes.) To assert that the Divine Word which comes from the mouth and mind and heart of God is literature, is to commit the “logical fallacy of composition.” It incorrectly assumes that a thing equates to its components. That, for example, an atom is light and so a brick, being composed of atoms, is light. Or that carrot cake is healthy because it is made of carrots.

Said plainly: Scripture is doxology. Liturgy not literature – or poetry. When ones takes a guided tour the facts become plain. Just a few examples of our contention.

First, the entire text of the Old Testament is cantillated which means that it was meant to be chanted not simply read. Also large portions of the New Testament are liturgy not narrative or reportage. Matthew’s geneology; the Sermon on the Mount; the Lord’s Prayer; the prologue of John’s gospel; Ephesians chapter one; Colossians Chapters One and Two and the Revelation of St. John the Divine Chapters Four through Twenty Two.

But before leaving these golden verses let us restore our souls with 2 Cor. 12:9-10. Let us learn from Paul the power of God in the lives of his saints. We are those saints. Let us drink deeply of the Lord’s gracious Word, “My grace is sufficient for you, for my power is most fully displayed in weakness.” And may our faithful response be the same as Paul’s, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.” (2 Cor. 12:9) This has been nicely named by David Fagerburg as “liturgical asceticism.”

vss 11-13

Again the Apostle appeals to his wayward Corinthians who have rejected the true gospel for a dangerous and deceptive version of it; and he does so with painfully tender emotion. He is certain that taking note of his sincerity that they will again open their hearts and minds and emotions to the: “one holy catholic and apostolic faith” of which Saint Paul is chief herald. That they will reject the dual sins of antinomianism (2 Cor. 12:21), and the Judaistic version of the Faith which demanded one become a Jew before he can become a Christian.

The dispute within this church must have reached a feverish pitch for Paul to write, “You are not in turmoil because of us but because of your own emotions.” Matters have not changed. When orthodox clergy insist upon orthodox practice they are the ones who are demonized by a school of red herrings, and an army of straw men.

But Paul continues to speak to his spiritual children as a spiritual father asking that his rebellious lot should open their hearts to him and his fellow catholic teachers.

Sidebar:

A word now about the address “Father” so loved by RC’s and EO’s, and equally derided by Fundamentalists. A Fundamentalist is one who makes mountains out of molehills and is incapable of considering any other position. Thus for the Fundamentalist the words of Jesus “call no man Father” (Mt. 23:9) trump the rest of Scripture such as we find here and elsewhere (1 Cor. 4:14; Gal 4:19 and multiple times in St. John’s Epistles); and centuries of Christian tradition as well. Such insistence tatters the “unity of the Spirit and the bond of peace.” (Eph. 4). As God is our heavenly Father so the Christian clergy are our spiritual fathers and should thus be addressed.

vss 14-18

These verses are explicitly Eucharistic, and are not social admonition or marital advice (though we would do well to take them as marital admonition). We know from chapter ten and following of Paul’s first letter to this unruly church that their sacramental theology and practice were wanting in the extreme, and so it is no wonder the Church’s Teacher takes up the same subject again.

It is also our observation that there is not now, nor has ever been, any more disputed teaching of Christ than Eucharist which is and constitutes Divine Worship. Its theology and practice; its goodness, truth and beauty have, been assailed more than any other from the beginning, from John chapter six, nay from Genesis 2:16-17, through the Manna in the Wilderness, until now. It is doubtful that even the two natures of Christ have been so hotly disputed!

We come to said Eucharistic conclusion based largely on the vocabulary St. Paul employs most especially the following words: apistos / faithless; metoxoi / partake; koinonia / communion; symphonisis / harmony; meris / portion (of your holy gifts); synkatathesis / agreement. Also in 7:1 agapitoi / beloved which is a technical Eucharistic term in Saint Paul and St. John; katharidzo / cleanse from every defilement; bringing holiness to its fullness. This last phrase, “bringing holiness to its fullness” must not be thought of as a vague or nebulous emotion, but factually as man now joins in the perichoresis of the Trinity. Man, in Christ, is now holy as he was in the beginning.

This terminology of Saint Paul has, from earliest times, been understood as Eucharistic and thus been utilized. The two foremost Eastern liturgies – those of St. John Chyrsostom and St. Basil the Great – use all of these vocables in their Eucharistic liturgy to describe the Gift itself.

It is doubtful that Saint Paul was instructing Christians not to associate with anyone except Christians, he says as much in 1 Corinthians 5:9-10. What then could Paul be writing about to this Christian assembly? Here we must remember that he is intentionally writing into the Eucharistic assembly of the baptized, and that his letter/ sermon, will be liturgically read aloud and heard. He is writing, to use St. Peter’s terminology, to “a kingdom of priests.” (1 Peter 2:5ff.; Rev. 1:6ff et. al.) Those who offer Eucharistia to their God in remembrance of, and in connection with, Christ the church’s only liturgist. (Hebr. 8:3)

And so his admonition is this: that a Christian cannot and must not take part in pagan ritual meals (the supper of their lords), and the Supper of the Lamb. For to sup at an altar is to engage in intimacy with the god of that altar. This holds true between Christian and non-Christian religions, and between various denominations of the Christian faith.

Now while Protestants wish to interpret priesthood as merely a body of “prayer warriors” as it were, which the church does in Divine Liturgy; the catholic understanding of “priest” is one who offers sacrifice. This the church does in conjunction with the celebrant/offeror at every mass in conjunction with Christ. As there can be no Eucharist without the ordained clergy, there can likewise be no Eucharist without the Royal Priesthood in attendance. Lutherans rightly reject the so-called “private mass”.

We have discussed Eucharistic Sacrifice previously and will again, but as a reminder we say here that the church does not immolate Christ again, nor does it appear that RC’s believe that based upon the author’s questioning of a number of Roman priests; and reference to the Catholic Catechism of 1993. Such opinion it seems was largely “fake news” employed to demonize Roman Catholic doctrine in the wake of the Reformation.

But the baptismally-cleansed Bride does liturgically offer Christ to God as her Covering (Kippur) and as her Lamb in, with and under the Bread and Cup, both of which God first gave to her to offer “in remembrance” of him.

This cannot be emphasized enough, that the church sacrifices to God what God first sacrificed for her: Christ crucified and raised again. By so doing the circuit of God giving, and his people receiving, is complete. The only “acceptable” sacrifice that man can offer to God. For there is no more perfect worship than to believe and receive God’s gift of salvation in Eucharist, and return thanks/Eucharistia to God. This is what we read in Hebrews 12:28, “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe.”

Moreover the word “sacrifice” does not in its first instance mean to kill or immolate. It means to “engage in divine service or divine liturgy.” “Sacra” means holy, having to do with God; “fice” comes from “office” which comes to English from leitourgia via munus via officium. So, yes, sacrifice can mean to immolate. To so remove something one possesses (given to him by God) from his further enjoyment of it by destroying it/rendering it no longer unusable. But sacrifice can also mean any divine engagement be it prayer, praise, thanksgiving, confession of sins, Christian giving or good works rendered to neighbor. All of these are sacrifice. Humanity engaging its God.

But the church’s chief sacrifice, the one from which all others flow, is Eucharistic sacrifice in which the church “remembers” Jesus: by which the church does not mean simply psychological recall but “participation” in the sacrifice itself. “Take eat! Take drink.” By which the church thereby continues to distribute the benefits of the Lord’s sacrifice for “the forgiveness of sins, life and salivation” in the words of Luther’s Small Catechism.” This is what Saint Paul means when he admonishes the church: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” (Rom 12:1) He admonishes the same because after his initial sacrifice (the only perfect liturgy ever performed by Man) the Lord does not liturgize his Father except along with, and in conjunction with, his baptismally-cleansed Bride the Church.

In summary let us say that our Lord’s incarnation, life, death, resurrection and his session at the right hand of the Father is the only liturgy or liturgical act ever performed in all creation. But that on account of the boundless love that the Groom and his Father hold for the Bride (John 16:27 & Ephesians 5:21ff) our Lord enables his church to liturgize the Father with him. And so man, in Christ, now finally “worships the Father in Spirit and Truth,” just as God planned from the beginning.

Why such careful distinction? While men of good will, whatever their religoius persuasion, can and should accept one another, and cooperate for the general good, let each practice his own religion, and not that of another. Scripture gives us two outstanding examples of such recognition.

Most prominent is Naomi who urges her two Moabite daughters in law to return to their families and their gods. (Ruth 1:15).

And there is the case of Naaman the Syrian (2 Kings 5:17-19) who, after his baptism and conversion to Christ, asked leave of Elisha to do his duty to his master. Such duty entailed aiding his aged master in the worship of his (the master’s) god, Rimmon; which included bowing before Rimmon when his master bowed. Elisha gave such leave.

We should not conclude from these incidents that Christians may not engage in the worship of other gods. Nor is there any true God but the Blessed Holy Trinity, or any salvation apart from Christ. But we can conclude that such tolerance and friendship is necessary if we are to live peacefully in a pluralistic society as Paul teaches the church in Romans 12:16&18. Moreover Christians should truly respect those of different religions, and genuinely befriend them without motive, because conversion is the Holy Spirit’s remit, and not the believer’s. If the Spirit is to use a Christian to that end let us remember the words of Jesus, “Let your light so shine before men that they may see your good works, and glorify your Father who is in heaven.” On the last day we will be surprised at how many people are so glorifying the Father in heaven, because of our good works. This is how the individual Christian evangelizes.

That said Saint Paul confirms for the Corinthian churches, and for us that we “are the temple of the living God.” And that our God: resides within us, and walks among us. This the fulfillment of Jeremiah’s prophecy (Jeremiah 31:34). As with all things Christian we should interpret them incarnationally, and not notionally. The church which is, “the Eucharistic assembly of the baptized,” is the earthly home of God, and is most perfectly seen and realized in said Eucharistic assembly.

By extension the worship space where: the gospel is preached in its purity, and the sacraments administered according to the gospel, is also God’s temple, and is factually, not notionally, holy. Not simply “set aside” “functionally” for divine purposes. But God’s home on earth that must never be defiled by secular or common usage such as concerts, civic or political employment. On the other hand when holy sanctuaries received the wounded after the 9/11 attacks, and gave aid and comforr to the first responders, the Christian must understand such usage, the love of neighbor, to be authenic worship of the one true God.

But to return to our main topic our God resides among us. Not just in our hearts, minds or emotions, but in the “Great Congregation” that is, in her Divine Service. And wherever God dwells there is the remission of wrongs, life, salvation, consolation, satisfaction, and peace that surpasses understanding (Phil. 2) There is no need, there is no want for: the sparrow that finds its nest at the altars of the LORD of hosts, who is our: King and our God. (Psalm 84:2-3). Again it is in the worship space, on the “day of salvation” that this is realized. But his Real Presence with us does not end when we descend from the Mount of Transfiguration, but Christ with us as we re-enter the world where Divine Liturgy continues as we: freely give what we have freely received.

And so our God says to his Beloved by by Isaiah, Ezekiel, Zephanaiah, St. John the Divine and now by St. Paul: come out from among them; separate form them; touch nothing unclean ... The referent of “them” is the false gods, their worship and their adherents. While we can be good neighbors, we cannot worship with them, nor they with us, except as “seekers” and catechumens. There are not, contrary to popular opinion, many gods by different names, but only One God. The “living God” who speaks in Scripture, is confessed in the Apostles’ Creed, and worshiped in Holy Eucharist. There are many horses in the Kentucky Derby, but only one winner, the others excluded. In like manner there are many gods worshiped by men, but only one true, one real, one eternal and living who speaks, hears and acts on behalf of those who love him. All others, and their adherents, are excluded lest they should remorse over their sins, and believe the gospel of Jesus Christ.

And so God, the “living God” says to those who leave false worship, and who keep the First Commandment, “I will be a Father to you and you will be my sons and daughters.” God as Father is one of the controlling metaphors (icons) of Scripture, the other is God as Husband/Christ as Bridegroom. God is not neuter, nor is he mother despite the few metaphorical references to that end. Nor is he “sophia” or “gaia.” God is Father and rules all creation paternalistically.

It is rather rare in Scripture to hear a reference to God’s “daughters,” but here Saint Paul quotes Isaiah 43:6 In the Old Testament all of God’s children were included in the title “children of Israel,” “Sons of Jacob,” etc. In the New Testament the collective term for the baptized who assemble for Eucharistic worship is “brother(s).” Which is not a collegial term at all, but one that depicts all those who have come through the birth canal of Mother Church, all wet and glistening, and who now eat at the family table.

Now the words of Isaiah here quoted by Saint Paul are the mighty voice of God that called Israel back from its Babylonian captivity, which symbolized all sin, death, devil, judgment and every evil that harms us, enslaves us and eternally kills us. It is the voice and same message we hear from Isaiah when he speaks in the LORD’s name and says, “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD's hand double for all her sins.” (Isaiah 40:1-2). Without God’s Word, without God’s Call the world remains “dead in trespasses and sins,” (Eph. 2:1). Without this unparalleled holy and divine Word and Voice of God nothing happens. All is “thohu v’vohu.” (Gen. 1:2) But with it we rise from the dead and are assembled like Ezekiel’s dried bones, and the spirit: breathes into our nostrils the breath of life so that we might become living souls. (Gen 2:7 & Ezek. 37) in Christ. So that we should receive a new heart, one of flesh and not of stone, new impulses, new thoughts, the mind of Christ, new resurrection power to rise above the siren song of flesh, devil, world and sin. With it Isaiah’s prophecy is fulfilled on the Eucharistic Mountain, to wit: “On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken.” (Is. 25:6-8)

And so come out Oh Peoples! All peoples!

“Come to me all who labor and are heavy laden and I will give you rest.” (Mt. 11:28)

“Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.” (Mt. 25:34)

"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. (Is. 55:1)

“"Come out of her, my people, lest you take part in her sins, lest you share in her plagues.” (Rev. 18:4)

14 Do not become mismatched with unbelievers for what union is there between righteousness and lawlessness; or what communion is there between light and darkness? 15 Moreover what accord is there between Christ and Belial, or what part does the believer share with the unbeliever? 16 Or what agreement does the temple of God share with idols? For you are the temple of the living God. As God has said, "I will reside within them, and walk among them, and I will be their God and they shall be my people." 17 Therefore, "Come out from among them and separate from them says the Lord and touch nothing unclean, and I will welcome you; 18 and I will be a father to you and you will be sons and daughters to me," says the Lord.

7:1 Now having these promises Beloved let us cleanse ourselves of every defilement of flesh and spirit, bringing holiness to its fullness in the fear of God.

Silence

My father used to say
“Superior people never make long visits,
have to be shown Longfellow’s grave
nor the glass flowers at Harvard.
Self-reliant like the cat –
that takes its prey to privacy,
the mouse’s limp tail hanging like a shoelace from its mouth –
they sometimes enjoy solitude
and can be robbed of speech
by speech which has delighted them.
The deepest feeling always shows itself in silence;
not in silence, but restraint.”
Nor was he insincere in saying, “‘Make my house your inn.’’’
Inns are not residences.

by: Marianne Moore 1924