WEBVTT

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<v Speaker 1>Ju days.

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<v Speaker 2>Know about selvation.

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<v Speaker 1>And the relation of the mystery that was from Molly

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<v Speaker 1>toity in the Balkans, and the history of glory of

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<v Speaker 1>Jesus Christ is see if you wish, my dear brothers

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<v Speaker 1>and sisters in Christ. On many Sundays, when we read

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<v Speaker 1>the Holy Gospel, we find that the.

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<v Speaker 2>People amazed by Christ.

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<v Speaker 1>But in today's Gospel, it's Christ who is amazed. A

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<v Speaker 1>Roman centurion comes to Christ. That fact alone give us

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<v Speaker 1>a little lause. He's not one of the disciples. He's

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<v Speaker 1>not a ruler of the synagogue. He's not a scribe.

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<v Speaker 2>He's not a.

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<v Speaker 1>Teacher of the law. He's not a son of Abraham

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<v Speaker 1>going through the flesh. He's a Roman officer or a foreigner,

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<v Speaker 1>a representative of the occupying power, a pagan, a man

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<v Speaker 1>outside the visible boundaries of the covenanial life of Israel.

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<v Speaker 1>And yet when he speaks to Christ, it is the

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<v Speaker 1>Lord who marvels.

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<v Speaker 2>And that stands very much apart from our usual encounter

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<v Speaker 2>with Christ.

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<v Speaker 1>We often read the crowd's marveling Christ, or they're marveling

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<v Speaker 1>at his words.

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<v Speaker 2>They're marveling and his miracles or his teaching.

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<v Speaker 1>For here Christ marvels had a man, and what does

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<v Speaker 1>he marvel at Not the man's rank, not his intelligence,

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<v Speaker 1>not his power, But he.

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<v Speaker 2>Marvels at his faith.

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<v Speaker 1>Verily, I say to you, I have not found so

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<v Speaker 1>great faith, not even in Israel. This is a gospel

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<v Speaker 1>that is beautiful but is also dangerous.

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<v Speaker 2>It's dangerous to us, it's dangerous to our plight, it's.

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<v Speaker 1>Dangerous to our complacency, and it's dangerous to any commonies

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<v Speaker 1>that we place.

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<v Speaker 2>In religion that is not joined to the living and faith.

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<v Speaker 1>The first thing that we see in the Centurion is

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<v Speaker 1>that true faith recognizes of the authority of Christ. The

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<v Speaker 1>centurion comes to Jesus because his servant is sick. He's

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<v Speaker 1>grievously tormented, and already there's something slightly noble here. This

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<v Speaker 1>is a man of rank pleading for somebody beneath him.

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<v Speaker 2>He's not asking for his son, or his wife or himself.

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<v Speaker 2>He's asking for his servant.

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<v Speaker 1>In the world of the Roman Empire, the servant could

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<v Speaker 1>have been treated as disposable.

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<v Speaker 2>But this man.

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<v Speaker 1>Carries the suffering of his servant as though it were

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<v Speaker 1>his own. His authority has not made him cruel, his

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<v Speaker 1>power has not made him in deferent. He comes before Christ,

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<v Speaker 1>not as a commander barking in order, but as a

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<v Speaker 1>man begging for mercy for another. And the Lord says,

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<v Speaker 1>I will come to child him. But the centurion answers, Lord,

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<v Speaker 1>I am not worthy that thou shouldst come under my

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<v Speaker 1>roof to speak the word only, and my servant chlity healed.

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<v Speaker 2>This is the heart of his faith.

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<v Speaker 1>He doesn't need Christ to enter his home or to

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<v Speaker 1>lay hands on.

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<v Speaker 2>The sick man.

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<v Speaker 1>He doesn't ask for a sign, he doesn't demand tangible proof.

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<v Speaker 1>He believes that the word of Christ is in He

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<v Speaker 1>explays that he too, that he is a man under authority,

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<v Speaker 1>and he has holds under him, and he says to

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<v Speaker 1>one go he goes, another coming comes and he says

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<v Speaker 1>to his servant, do this, and he does it. When

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<v Speaker 1>the centurion understands from his own life, he knows what

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<v Speaker 1>command means.

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<v Speaker 2>He knows what legitimate authority is.

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<v Speaker 1>When it speaks, the command is not merely a say

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<v Speaker 1>in the air. It sets things into motion. A soldier hears,

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<v Speaker 1>no obeys, an order is given and is carried out.

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<v Speaker 1>And by this earthly image he recognizes something far greater

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<v Speaker 1>in Christ. He sees that sickness itself is under Christ's authority.

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<v Speaker 1>It's not limited by distance, it's not dependent on the

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<v Speaker 1>assistance of another, but by his own command. Saint John

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<v Speaker 1>Christian says that the centurion did not bring the servant

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<v Speaker 1>because he knew for certain that even a mere command

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<v Speaker 1>was enough to raise the servant. Ah.

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<v Speaker 2>That is the key. Oh.

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<v Speaker 1>The centurion does not imagine that Christ's power is magical,

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<v Speaker 1>that is dependent on place, that it depends upon a

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<v Speaker 1>ceremony or original. He sees authority, He sees lordship. He

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<v Speaker 1>sees that Christ's word is effective because Christ himself is Lord.

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<v Speaker 1>And this matters for us because it is possible to

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<v Speaker 1>honor Christ with our lips while we resist his authority in.

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<v Speaker 2>Our own lives.

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<v Speaker 1>We may call him Lord, but then treat his commandments

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<v Speaker 1>of suggestions. We may confess and as God, and then

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<v Speaker 1>negotiate with him about our own obedience.

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<v Speaker 2>We may now his power but doubted in our own lives.

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<v Speaker 1>The centurion's faith exposes this contradiction. He says, speak the

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<v Speaker 1>word only.

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<v Speaker 2>That is faith.

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<v Speaker 1>That's not simply believing Christ exists, that's not simply.

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<v Speaker 2>Admiring his teaching, but resting his entire.

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<v Speaker 1>Trust on his word, and he joins this great faith

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<v Speaker 1>with humility, as he says, Lord, I am not worried

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<v Speaker 1>that thou shouldst come under my word. This isn't a

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<v Speaker 1>false modesty, It's not self hatred. When we recognize the

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<v Speaker 1>authority of the One True God.

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<v Speaker 2>It's spiritual clarity.

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<v Speaker 1>The centurion sees Christ, and therefore or he sees who

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<v Speaker 1>he is.

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<v Speaker 2>Truthfully, the centurion may.

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<v Speaker 1>Have authority over all sorts of people around him, but

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<v Speaker 1>he believes himself unworthy to even receive Christ under his ruth.

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<v Speaker 1>And because of that, he's already received Christ inwardly in

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<v Speaker 1>his heart, his mouth, his house may not have been ready,

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<v Speaker 1>for his heart was open and prepared. And how great

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<v Speaker 1>is the faith of this pagan centurion compared to the

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<v Speaker 1>crowd Pharisee simon his house Christ entered into bodily, but

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<v Speaker 1>in whose heart there is no place for him. And

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<v Speaker 1>this brings us to the next great mystery of this gospel.

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<v Speaker 1>The centurion is not merely an inspiring individual. His faith

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<v Speaker 1>to him inspires us. But in him the whole future

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<v Speaker 1>begins to appear. Christ turns to those following enemies, says,

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<v Speaker 1>many will come from the east and the West, and

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<v Speaker 1>will sit down with Abraham, Isa and Jacob and the

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<v Speaker 1>kingdom of Heaven.

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<v Speaker 2>What an astonishing thing to say. A Roman soldier.

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<v Speaker 1>Asked for healing, and Christ speaks of the nations entering

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<v Speaker 1>into the kingdom.

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<v Speaker 2>One gentile believes. And suddenly the horizon widens.

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<v Speaker 1>Out of Judead into the entire ends of the earth,

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<v Speaker 1>East and west, gathered together, those far off are brought near,

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<v Speaker 1>and the table of Abraham is open to those who,

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<v Speaker 1>according to the flesh and falconer.

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<v Speaker 2>Abraham was calling, was that in his seat all.

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<v Speaker 1>The families of the earth would be blessed. The faith

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<v Speaker 1>of the Centurion shows that this promise is flowing. This

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<v Speaker 1>Christ walks on his earth. He had not lived. The

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<v Speaker 1>Centurion had not lived inside the preparation of Israel.

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<v Speaker 2>He'd not been raised under the law.

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<v Speaker 1>He'd not heard the prophets, he not sung the songs.

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<v Speaker 2>He'd not spent his white life awaiting him side. And

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<v Speaker 2>he's seen no miracles.

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<v Speaker 1>But hearing only a report of Christ, he believes more

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<v Speaker 1>deeply than many who were seeing him before their eyes.

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<v Speaker 2>Saint Jerome says.

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<v Speaker 1>That in the person of the Centurion, the faith of

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<v Speaker 1>the gentiles is preferred.

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<v Speaker 2>To that of Israel.

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<v Speaker 1>Howardly he may be an alien, but inwardly he belongs.

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<v Speaker 1>And so after we have seen the death of humility,

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<v Speaker 1>the larity of his faith, the power of his.

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<v Speaker 2>Trust, the white hand of.

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<v Speaker 1>The king, and he can understand why Saint John Chrysistem

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<v Speaker 1>refers to the Centurion as the first fruits of the Gentiles.

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<v Speaker 2>He's that first ripe fruit of.

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<v Speaker 1>A harvest that will soon fill the entire known world.

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<v Speaker 2>And he stands in the dworway of.

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<v Speaker 1>The nations, and behind him the Greeks, the Romans, the Syrians,

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<v Speaker 1>the Egyptians, ethiope is, all of the known world, every

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<v Speaker 1>language in every land will be entering in and sitting

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<v Speaker 1>before the table. Abraham and I and Jacob gathered into

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<v Speaker 1>that one true Deenom. And this is where the Gospel

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<v Speaker 1>must convict us, brothers and sisters, because if we are

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<v Speaker 1>not careful, we will hear this passage only as a

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<v Speaker 1>judgment upon others. Are those in Israel who did not believe.

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<v Speaker 1>But the Gospel is not given to flatter us. It's

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<v Speaker 1>not given for us to rejoice.

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<v Speaker 2>In our place. Now the are the words who were received.

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<v Speaker 1>Much we have the Orthodox faith we have the scriptures,

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<v Speaker 1>we have the Fathers, we have the liturgy, the Holy icons,

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<v Speaker 1>and we have the mysteries of which we receive.

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<v Speaker 2>The grace of God.

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<v Speaker 1>We have the entirety of the inheritance that Christ bestowed

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<v Speaker 1>on his apostles.

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<v Speaker 2>And this is true.

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<v Speaker 1>It's precious, the gift that we can't even describe with words.

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<v Speaker 1>But the sons of the Kingdom and this gospel were worn.

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<v Speaker 1>That Israel can be worn, and so can we. The

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<v Speaker 1>dangers not that the Orthodox faith is lacking. God forbid

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<v Speaker 1>the dangers that we may possess the fulness of the

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<v Speaker 1>faith and yet failed to live by it. We might

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<v Speaker 1>have the true Church and still not have the humility

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<v Speaker 1>of the Centurion. We might have the right doctrine and

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<v Speaker 1>not trust the word of Christ.

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<v Speaker 2>We may know the services and not obey the Lord.

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<v Speaker 1>We may stand inside the House of God, yet not received.

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<v Speaker 2>Him into our heart. This gospel is.

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<v Speaker 1>A rebute to complacency, and it's a rebute to triumphalism.

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<v Speaker 1>It's not over orthodoxy, not to the church, God forbid,

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<v Speaker 1>but to triumphalism, to the pride that takes the treasures

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<v Speaker 1>of God and exults ourselves that He gives that weave

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<v Speaker 1>unworthy see and we turn them into a reason for

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<v Speaker 1>despising the mocking authors.

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<v Speaker 2>The centurion wasn't Orthodox, he wasn't even a Jew. It

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<v Speaker 2>is a Roman Paine.

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<v Speaker 1>And Christ praised his faith before all of visord. That

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<v Speaker 1>fact must live in our conscience. It doesn't mean the

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<v Speaker 1>truth doesn't matter. Truth matters eternal. But what it does

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<v Speaker 1>means when we possess that truth without humility, or we

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<v Speaker 1>take that truth and be aflied without love, that can

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<v Speaker 1>become a judgment of this as it was on Israel.

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<v Speaker 2>And if Christ could marvel the faith of a pagan.

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<v Speaker 1>We must be very careful who we mock, or belittle

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<v Speaker 1>or dismiss. Let it not be the very people that

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<v Speaker 1>we are calling into the church.

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<v Speaker 2>We may sometimes meet people who.

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<v Speaker 1>Don't have the fullness of the teaching, but who pray

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<v Speaker 1>with tears, people who don't know the fathers but know

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<v Speaker 1>how to forgive, People who don't know the canons, but

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<v Speaker 1>who can trust God and their suffering. People may never

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<v Speaker 1>stood through the divine liturgy that they can say with

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<v Speaker 1>their whole heart, go and only.

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<v Speaker 2>Speak the Word. And to these people we can do.

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<v Speaker 1>We must bear witness to the fullness of the faith,

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<v Speaker 1>that we must do it with humility, not contend with

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<v Speaker 1>gratitude for what we've been given, not arrogance of our place.

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<v Speaker 1>We must have that sobriet be in our hearts, and

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<v Speaker 1>not self congratulation on our lips. Because the question on

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<v Speaker 1>the last day will not be whether we possess the

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<v Speaker 1>holy things out arly or whether we received them inwardly,

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<v Speaker 1>Not whether Christ entered into our ability, but whether he

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<v Speaker 1>found room in our hearts, and, having made his abode there,

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<v Speaker 1>whether we truly then ministered him in the least among us. So,

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<v Speaker 1>brothers and sisters, as we depart today, let us not

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<v Speaker 1>boast your sons of the Kingdom.

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<v Speaker 2>Let us instead show where we are of the sons

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<v Speaker 2>of the Kingdom.

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<v Speaker 1>Let us not merely possess the faith of the apostles,

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<v Speaker 1>but let us be possessed by the truth of Christ.

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<v Speaker 1>And let us not belittle the faith of others. When

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<v Speaker 1>we should first.

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<v Speaker 2>Ask our own faith whether it would cause Christ to marvel.

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<v Speaker 1>And may the Lord grant us the humility of the centurion,

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<v Speaker 1>the trust of the centraliating, living faith of being who said,

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<v Speaker 1>speak to the.

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<v Speaker 2>Word owner.

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<v Speaker 1>Highcho used to be his own word for the est

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<v Speaker 1>go by way, as though I should leave so deep

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<v Speaker 1>time to be the then father and son the Holy Spirit.

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<v Speaker 2>Am