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<v Speaker 1>Welcome to Hill Country Homilies. Weekly homilies from Holy Nunciation

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<v Speaker 1>Orthodox Church in Liberty Hill, Texas. Holy Annunciation is an

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<v Speaker 1>old calendar Orthodox church sharing the faith of the Apostles

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<v Speaker 1>and the love of Christ with all who seek His truth. Now,

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<v Speaker 1>let's listen to this week's homily.

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<v Speaker 2>I'm going to tell you a story this morning, story

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<v Speaker 2>of an old farmer. And this old farmer had been

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<v Speaker 2>blessed this year with an extraordinary harvest, and he wanted

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<v Speaker 2>to share his good fortune with his neighbor, who was

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<v Speaker 2>a younger man who had endured several years of poor production.

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<v Speaker 2>So the farmer packed a wagon full of the bounty

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<v Speaker 2>and more and covered it since the weather was a

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<v Speaker 2>little bit off. But as he went to sinch up

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<v Speaker 2>the canvas and cover the wagon, he realized he didn't

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<v Speaker 2>have any rope. Undeterred, he went to that neighbor's house

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<v Speaker 2>and he said, friend, I'd like you to come and

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<v Speaker 2>help me in my barn tomorrow. I have something important

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<v Speaker 2>I need your help with. If you could just bring

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<v Speaker 2>a little rope with you, I really appreciate it. And

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<v Speaker 2>the neighbor replied and said, I'm so sorry. I'd love

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<v Speaker 2>to help you, but tomorrow, I've got to use my

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<v Speaker 2>rope and tie up all my milk and the puzzle.

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<v Speaker 2>And the farmer puzzled and looked him and said, but

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<v Speaker 2>you can't tie up milk with a rope, And the

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<v Speaker 2>neighbor responded, I know, but when a man doesn't want

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<v Speaker 2>to do something, one excuse is just as good as

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<v Speaker 2>the other. And the farmer walked away sadly, because what

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<v Speaker 2>the neighbor didn't know was that not only had the

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<v Speaker 2>farmer planned to give him half of his entire hard

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<v Speaker 2>there's enough grain produced provisions to sustain his family for

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<v Speaker 2>a year. The farmer had even prepared documents to give

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<v Speaker 2>him half of his land because he was older and

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<v Speaker 2>he was going to ease himself into retirement. The neighbor

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<v Speaker 2>spent the rest of his days struggling with meager, heartless,

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<v Speaker 2>and never knowing the blessing that he had refused. He'd

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<v Speaker 2>been too busy protecting what little he had his time

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<v Speaker 2>to receive the abundance that was offered to him. And

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<v Speaker 2>as sad as that neighbor's plight was, brothers and sisters,

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<v Speaker 2>it pales in comparison to the lass suffered by those

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<v Speaker 2>who in today's gospel offered their own odd excuses when

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<v Speaker 2>invited to the banquet of the householder. In today's gospel,

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<v Speaker 2>the Lord of the household, who we understand to represent God,

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<v Speaker 2>makes a great supper, and he invites many, And when

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<v Speaker 2>the time is right and the banquet is ready, he

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<v Speaker 2>sends his servant, who we understand to be Christ, to

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<v Speaker 2>assume the form of a servant and took on our flesh.

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<v Speaker 2>And he sends his servant to the who he is invited.

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<v Speaker 2>And the first one declines the invitation, saying, I've bought

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<v Speaker 2>a piece of ground. I must needs go see it.

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<v Speaker 2>I pray THEE have me excused. And the second says,

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<v Speaker 2>I've bought five yoke of oxen and I have to

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<v Speaker 2>go and test them. I pray THEE have me excused.

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<v Speaker 2>And then third one says, I've married a wife and

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<v Speaker 2>therefore I cannot come now. Before we go further, let's

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<v Speaker 2>ponder on these excuses, which are as flimsy as needing

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<v Speaker 2>to tie up milk with a rope. First, on their face,

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<v Speaker 2>they're about the same level of log if the first

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<v Speaker 2>one claims he's bought land, but yet he's never seen it.

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<v Speaker 2>Who does that? And the second, one buys a team

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<v Speaker 2>of oxen without having first tested them to see if

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<v Speaker 2>they're capable of the work that might be worsened by

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<v Speaker 2>the land unseen. Regardless, these are things that are plainly

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<v Speaker 2>and simply excuses. They could be done tomorrow, even if

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<v Speaker 2>they needed to be done. They just don't want to

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<v Speaker 2>go today. They provide a convenient excuse for those who

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<v Speaker 2>wish to avoid the invitation of the Lord of the house,

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<v Speaker 2>as if marrying means you can't go to an invitation

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<v Speaker 2>for supper anymore now bless if the Awfhlack tells us

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<v Speaker 2>that these three excuses represent three distinct types of people who,

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<v Speaker 2>given the opportunity to accept the call and the invitation

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<v Speaker 2>of God, choose instead to turn away. The man who

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<v Speaker 2>bought the ground is one who remains grounded in the

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<v Speaker 2>things of this world. He cannot accept the mystery of faith,

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<v Speaker 2>of the incarnation of the Virgin birth, or of the

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<v Speaker 2>mystery of the Holy Eucharist. He can only accept what

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<v Speaker 2>his eyes behold and his mind can comprehend. And when

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<v Speaker 2>called to something greater, something higher than the heavens, even

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<v Speaker 2>he turns away, and he keeps his gaze fixed to

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<v Speaker 2>the ground. Not unlike the dumb beasts in the field.

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<v Speaker 2>The man who brought the oxen represents those who are

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<v Speaker 2>fixated on wealth and possessions, like the rich young ruler

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<v Speaker 2>who cannot conceive of an invitation to give up those

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<v Speaker 2>things and follow Christ. And the man whose excuses that

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<v Speaker 2>he's married a wife represents those who have fallen to

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<v Speaker 2>the indulgence of the bodily pleasures. When invited to put

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<v Speaker 2>away the passions of the flesh and to be sanctified

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<v Speaker 2>by a life in Christ, they cling to that which satisfies,

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<v Speaker 2>that which satisfies them in the moment, rather than that

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<v Speaker 2>which offers them life eternal in the Kingdom. And of course,

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<v Speaker 2>those who were bidden at the first represent as a whole,

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<v Speaker 2>not all the people, the Jews, but particularly of the leaders,

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<v Speaker 2>the teachers, the Pharisees, the Sadducees, those who, despite all

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<v Speaker 2>that they'd been given, all their knowledge, all their religiosity,

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<v Speaker 2>who despite all that, choose their own pleasures, their own wealth,

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<v Speaker 2>their own power over their long awaited Messiah, who, at

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<v Speaker 2>this the appointed time, when the feast was ready, has

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<v Speaker 2>appeared before them and bade them to enter into the kingdom.

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<v Speaker 2>Come for all, Come for now all things are ready,

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<v Speaker 2>and they all began to make excuse. And so what

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<v Speaker 2>happens then The Lord sens his servant out into the

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<v Speaker 2>streets and the lanes of the city to gather up

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<v Speaker 2>the poor, the name, the lame, the blind. The people,

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<v Speaker 2>we are told represent not the leaders of the Jews,

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<v Speaker 2>but those common Jews who followed Christ, who knew Him

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<v Speaker 2>in their heart and love him, and who became because

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<v Speaker 2>of this the first Christians in the city of Jerusalem.

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<v Speaker 2>But the banquet was still not full, and so crisis

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<v Speaker 2>sent outside of the city, along the roads and the countryside,

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<v Speaker 2>to bring those in who are not of the Jews,

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<v Speaker 2>those gentiles, those Pagans who were foreign to the covenants

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<v Speaker 2>of the Jews, pagan sinners, who, when they heard the

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<v Speaker 2>word were converted by its very power. God himself, in

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<v Speaker 2>the form of a man, comes to them and bids

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<v Speaker 2>them now to the supper. The Lord said that his

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<v Speaker 2>house will be filled. There are no limits on who

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<v Speaker 2>he calls. As Saint John Christensen said, his invitation is

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<v Speaker 2>one of kindness. His goodness is beyond description. Come to

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<v Speaker 2>me all, not only rulers but also their subjects, not

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<v Speaker 2>only the rich, but also the poor. Not only only

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<v Speaker 2>the free, but also the slaves, not only men but women,

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<v Speaker 2>not only young but also the old. And not only

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<v Speaker 2>those of sound body, but those who are maimed and

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<v Speaker 2>those who are mutilated. All of you, he says, come,

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<v Speaker 2>for such are the Master's gifts. He knows no distinction

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<v Speaker 2>of slave and free, nor rich or poor, but all

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<v Speaker 2>such equality, inequalities casticide. Come, he says, all who labor

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<v Speaker 2>and are burdened. There's no discipleship without answering the summons

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<v Speaker 2>to come. So the question then simply is who who

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<v Speaker 2>will accept the invitation? And what is the invitation? How

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<v Speaker 2>do we understand it? It's nothing less than an invitation

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<v Speaker 2>to the Kingdom of Heaven, to life eternal with the Father.

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<v Speaker 2>So this parable is understood with little imagination, even to

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<v Speaker 2>represent God's calling first of the Jews and then of

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<v Speaker 2>all mankind into his kingdom. The supper represents the divine

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<v Speaker 2>economy of our salvation. It is great because it is

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<v Speaker 2>blessed the all flag holds. Great is the mystery of

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<v Speaker 2>our salvation. But as we see time and again in scripture,

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<v Speaker 2>the call of God may be heard by all, but

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<v Speaker 2>it is not accepted by all. God desired the presence

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<v Speaker 2>of all, but many turned away. And this understanding of

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<v Speaker 2>the parable is important because the same invitation is given

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<v Speaker 2>to each of us in these days. Each of us

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<v Speaker 2>are invited. In each of us we either accept or

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<v Speaker 2>we will make excuse. And how will we know? In

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<v Speaker 2>the parable, the Lord of the household says, go out

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<v Speaker 2>in the highways and the hedges, and compel them to

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<v Speaker 2>come in that my house may be filled. Look around,

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<v Speaker 2>brothers and sisters, what is our holy Orthodox temple other

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<v Speaker 2>than the House of the Lord. It's in this house

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<v Speaker 2>of the faithful. Accept the invitation the Lord to his supper,

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<v Speaker 2>to his mystical supper, and think of that each divine liturgy,

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<v Speaker 2>where Heaven and Earth meet, we are invited to the

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<v Speaker 2>Lord's supper. But is the house filled? Is there still

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<v Speaker 2>room at the table? Have all who have been bidden

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<v Speaker 2>entered into the feast? Or have many made excuse those

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<v Speaker 2>who are like the man who bought the ground, who

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<v Speaker 2>cannot accept the mysteries of the faith. Look around, how

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<v Speaker 2>many call themselves followers of Christ but reject the ever

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<v Speaker 2>virginity of Mary, reject the eu Chris as the true

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<v Speaker 2>body and blood, or the visible Church as the body

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<v Speaker 2>of Christ coming. They're like the man with the oxen,

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<v Speaker 2>who prize their possessions over their salvation, who see work

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<v Speaker 2>and toil as preferable to attending the services and receiving

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<v Speaker 2>the mysteries, who take God only on their own terms

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<v Speaker 2>and only at their own convenience. It's easy to worship

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<v Speaker 2>something that always tells you what you want to hear.

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<v Speaker 2>It's quite another to leave your oxen to attend the

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<v Speaker 2>supper and to put off your work to another day.

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<v Speaker 2>And likewise the man who has married a wife. How

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<v Speaker 2>many people today turn away from the church because it

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<v Speaker 2>calls them to continence and sobriety. They can't put away

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<v Speaker 2>serial relationships outside of marriage. They can't give up the

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<v Speaker 2>club to enter the kingdom. They can't turn away from

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<v Speaker 2>the mirror to examine their own sins. But since few

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<v Speaker 2>people can honestly confront what their refusal is grounded in,

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<v Speaker 2>what do we hear? Excuses? Excuses? And we must guard ourselves,

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<v Speaker 2>brothers and sisters, from that same temptation to make excuse.

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<v Speaker 2>For Christ him self says in the Gospel of Matthew,

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<v Speaker 2>that he that shall endure to the end, the same

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<v Speaker 2>shall be saved if you were to like in our

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<v Speaker 2>acceptance of the invitation to receiving the mystery of holy baptism,

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<v Speaker 2>we could all agree that there is much to do

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<v Speaker 2>between accepting the invitation and showing up at the supper.

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<v Speaker 2>You have to dress yourself, and one who thinks they

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<v Speaker 2>do not have suitable attire they may not show up

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<v Speaker 2>for the supper, even if they initially accepted the invitation.

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<v Speaker 2>You have to arrange for anything necessary that needs to

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<v Speaker 2>be done that day to be done while you're away,

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<v Speaker 2>and those who delay in making their arrangements are unable

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<v Speaker 2>to They might stay home and attend to their own

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<v Speaker 2>immediate needs rather than the invitation they had accepted. And

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<v Speaker 2>then you must travel from where you are all the

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<v Speaker 2>way to the feast. And I think this is truly

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<v Speaker 2>where most get lost. They might make a wrong turn,

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<v Speaker 2>they might be stuck in traffic, they might run out gas.

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<v Speaker 2>It might just turn around and go home. Not all

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<v Speaker 2>who accept the invitation will necessary barely turn up at

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<v Speaker 2>the banquet, because in each moment of busyness, of doubt,

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<v Speaker 2>of personal struggle, of fense or weariness, there is that

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<v Speaker 2>opportunity to make excuse to turn back to your home home,

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<v Speaker 2>and the fathers warn us, because of the burgeoning of

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<v Speaker 2>iniquity stemming from the deceit of Antichrist, men will become

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<v Speaker 2>so savage that not even towards those closest to them

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<v Speaker 2>will they preserve the milk of human kindness. But they

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<v Speaker 2>will betray each other. But he that endures patiently until

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<v Speaker 2>the end, steadfastly with standing, not giving into the assaults

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<v Speaker 2>upon him, he it is who will be saved as

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<v Speaker 2>the proven and tested soldier of Christ. My brothers and sisters,

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<v Speaker 2>we live in a time of hurriedness and temptation. So

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<v Speaker 2>as we depart today, let us commit ourselves to be

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<v Speaker 2>like those pagans in the highways in the countryside, who,

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<v Speaker 2>hearing the power of the Word, put away their idolatrous

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<v Speaker 2>inheritance and became, along with the poor, the name, the

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<v Speaker 2>halt and the blind, became those proven and tested soldiers

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<v Speaker 2>of Christ, not making excuse even to the giving of

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<v Speaker 2>their own lives, but enduring all the way from their

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<v Speaker 2>humble abodes to the banquet room of the Lord. Because

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<v Speaker 2>what is left unsaid in the parable is that which

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<v Speaker 2>is otherwise revealed in the scriptures, that those who made excuse,

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<v Speaker 2>who turned away. For whatever reason, lost more than they

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<v Speaker 2>could have ever imagined that day, for the sake of

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<v Speaker 2>a team of oxen. They lost the kingdom for a

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<v Speaker 2>moment viewing the new land. They missed seeing the face

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<v Speaker 2>of their Messiah for a few moments with their new wife.

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<v Speaker 2>They lost eternity. May God grant each of us to

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<v Speaker 2>endure without excuse until that day were permitted to taste

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<v Speaker 2>of His sonn in the Kingdom the name of the

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<v Speaker 2>Father and Son the Holy Spirit. Amen.

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<v Speaker 1>Amen, Thanks for listening to Hill Country homilies. For more information,

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<v Speaker 1>visit Holy Annunciation Orthodox Church at www dot Denunciation, TX

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<v Speaker 1>dot com and please join us again next week.