Sunday, November 22: “He who has ears to hear, let him hear”

THE SECOND EOTHINON GOSPEL

The Reading from the Holy Gospel according to Saint Mark 16:1-8

When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might go and anoint Jesus. And very early in the morning, on the first day of the week, they came to the tomb at the rising of the sun. And they were saying to one another, “Who will roll away the stone for us from the door of the tomb?” And looking up, they saw that the stone was rolled back – it was very large. And entering the tomb, they saw a young man sitting on the right side, dressed in a long white robe; and they were amazed. And he said to them, “Do not be amazed; you seek Jesus of Nazareth, Who was crucified. He is risen; He is not here; see the place where they laid Him. But go, tell His disciples and Peter that He is going before you to Galilee; there you will see Him, as He told you.” And they went out quickly and fled from the tomb; for trembling and astonishment had come upon them; and they said nothing to anyone, for they were afraid.

THE EPISTLE

The Reading from the Epistle of St. Paul to the Ephesians 2:14-22

Brethren, Christ is our peace, Who has made us both one, and has broken down the dividing wall of hostility, by abolishing in His flesh the law of commandments and ordinances, that He might create in Himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the Cross, thereby bringing the hostility to an end. And He came and preached peace to you, who were far off, and peace to those who were near; for through Him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in Whom the whole structure is joined together and grows into a holy temple in the Lord; in Whom you also are built into it for a dwelling place of God in the Spirit.

THE GOSPEL

The Reading from the Holy Gospel according to St. Luke 12:16-21

The Lord spoke this parable: “The land of a rich man brought forth plentifully; and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will pull down my barns, and build larger ones; and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry.’ But God said to him, ‘Fool! This night your soul is required of you; and the things you have prepared, whose will they be?’ So is he who lays up treasure for himself, and is not rich toward God.” As He said this, Jesus called out, “He who has ears to hear, let him hear.”

ORTHROS

Thou didst shatter death by Thy Cross, Thou didst open paradise to the thief; Thou didst turn the sadness of the ointment-bearing women into joy. And didst bid Thine Apostles proclaim a warning, that Thou hast risen O Christ, granting to the world the Great Mercy.

RESURRECTIONAL APOLYTIKION

Glory to the Father, and to the Son, and to the Holy Spirit.

Thou didst shatter death by Thy Cross, Thou didst open paradise to the thief; Thou didst turn the sadness of the ointment-bearing women into joy. And didst bid Thine Apostles proclaim a warning, that Thou hast risen O Christ, granting to the world the Great Mercy.

APOLYTIKION OF THE ENTRANCE OF THE THEOTOKOS

Both now and ever, and unto ages of ages. Amen.

Today the Virgin is the foreshadowing of the pleasure of God, and the beginning of the preaching of the salvation of mankind. Thou hast appeared in the Temple of God openly and hast gone before, preaching Christ to all. Let us shout with one thrilling voice, saying: Rejoice, O thou who art the fulfillment of the Creator’s dispensation.

DIVINE LITURGY

RESURRECTIONAL APOLYTIKION

Thou didst shatter death by Thy Cross, Thou didst open paradise to the thief; Thou didst turn the sadness of the ointment-bearing women into joy. And didst bid Thine Apostles proclaim a warning, that Thou hast risen O Christ, granting to the world the Great Mercy.

APOLYTIKION OF THE ENTRANCE OF THE THEOTOKOS

Today the Virgin is the foreshadowing of the pleasure of God, and the beginning of the preaching of the salvation of mankind. Thou hast appeared in the Temple of God openly and hast gone before, preaching Christ to all. Let us shout with one thrilling voice, saying: Rejoice, O thou who art the fulfillment of the Creator’s dispensation.

THE APOLYTIKON OF THE PROTECTION OF THE MOST HOLY THEOTOKOS

Today the Virgin stands in the midst of the Church, and with choirs of Saints she invisibly prays to God for us. Angels and Bishops venerate Her, Apostles and prophets rejoice together, since for our sake she prays to the Eternal God!

KONTAKION OF ENTRANCE OF THE THEOTOKOS

The sacred treasury of God’s holy glory, the greatly precious bridal chamber and Virgin, the Savior’s most pure temple, free of stain and undefiled, into the House of the Lord on this day is brought forward and bringeth with herself the grace of the Most Divine Spirit; her do God’s Angels hymn with songs of praise, for she is truly the heavenly tabernacle.

Twenty-sixth Sunday after Pentecost

Eat, Drink, and Be Merry

Luke 12:16-21

From The Explanation of the Gospel of St. Luke by Blessed Theophylact, Archbishop of Ochrid and Bulgaria

16-21. And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully, and he thought within himself, saying, What shall I do, because I have no room where to gather my crops? And he said, This will I do: I will pull down my barns, and build greater; and there will I gather all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night they shall require thy soul of thee: then whose shall those things be, which thou hast prepared? So is he that layeth up treasure for himself, and is not rich toward God. The Lord had said that the life of a man is not lengthened by an abundance of possessions, and now He offers this parable in confirmation of this truth. See how He describes for us the insatiable thoughts of the foolish rich man. God did His part and showed His mercy; for all the ground of the rich man brought forth plentifully, not just one of his fields. But the rich man himself bore so little fruit from the mercy shown him that even before he had gathered the crops, he imagined them already locked up for himself. See also the pleasures of the rich man: What shall I do? Does not the pauper say the same thing as well, “What shall I do? I have nothing to eat or to put on.” Think, if you will, about the words of the rich man. What shall I do, because I have no room where to gather my crops? At the very least, he could take a good rest. If both the pauper says, “What shall I do because I have not?” and the rich man says, “What shall I do because I have not?” then what do we gain by gathering more and more? We do not gain any rest, and it is clear from all the cares that come from our further efforts that we are piling up for ourselves only a great multitude of sins. Yet the foolish man says, I will pull down my barns, and build greater. And if your land yields even more bountifully in the future, will you pull these down and build again? But what need is there to pull down and build? You have available to you as storehouses the stomachs of the poor which can hold much, and are indestructible and imperishable. They are in fact heavenly and divine storehouses, for he who feeds the pauper, feeds God. See something else that is foolish: my fruits and my goods. The rich man did not consider that he had received these things from God. If he had, he would have treated these things as would a steward of God. But he imagined that these things were the fruits of his own labors, which is why he usurped them for himself, calling them my fruits and my goods. “I am the sole owner,” he thinks, “and there is no one else entitled to a share. These things are not God’s, but mine, and therefore I alone will enjoy them. I will not now take God in as a partner to enjoy my profit.” Because he spoke foolishly, let us see what happened. Soul, thou hast much goods laid up for many years. He determines that he will have a long life, as if length of years was something else he could obtain by working his land. But a long life is not a crop you can grow, and it is not another of your belongings. “Eat, drink, and be merry. Three cheers for the good things of my soul!” But to eat and drink are the good things only of an irrational soul. Because this man has an irrational soul, it is fitting that he plans to reward himself with these things. But the good things of a rational soul are to understand, to reason, and to be glad in the law of God and in good thoughts. Do eating and drinking not suffice for you, O fool, but you must also order up for your soul that which accompanies these things, namely, shameful and base pleasure? Euphemistically did the Lord employ the words be merry, indicating by them the most wanton passions which are the consequence of too much food and drink. But God said unto him, Thou fool, this night they shall require thy soul of thee. The words God said unto him do not mean that God conversed with the rich man, although the parable puts it in this form. Instead, the thoughts that came into the man’s mind are what God spoke. Thou fool. He calls him a fool because everything he wanted was foolish, as we have shown. And every man like him is foolish and acts in vain, for, as David says, In vain doth every man disquiet himself [Ps. 38:14]. Why? Because he stores up things without knowing for whom he gathers them. Howcan he not be called a fool who does not know that the length of a man’s life rests with God alone and that no man can set the limits of his own life?

Notice also the words, they will require. Like some stern imperial officers demanding tribute, the fearsome angels will ask for your soul, and you will not want to give it because you love this life and claim the things of this life as your own. But they do not demand the soul of a righteous man, because he himself commits his soul into the hands of the God and Father of spirits, and he does so with joy and gladness, not in the least bit grieved that he is handing over his soul to God. For him the body is a light burden, easily shed. But the sinner has made his soul fleshy, something in substance like the body and like the earth, rendering it difficult to separate from the body. This is why the soul must be demanded of him, the same way that harsh tax collectors treat debtors who refuse to pay what is due. See that the Lord did not say, “I shall require thy soul of thee,” but, they shall require. For the souls of the righteous are already in the hands of God. Truly it is at night when the soul of such a sinner is demanded of him. It is night for this sinner who is darkened by the love of wealth, and into whom the light of divine knowledge cannot penetrate, and death overtakes him. Thus, he who lays up treasure for himself is called foolish: he never stops drawing up plans and dies in the midst of them. But if he had been laying up treasure for the poor and for God, it would not have been so. Let us strive, therefore, to be rich toward God, that is, to trust in God, to have Him as our wealth and the treasury of wealth, and not to speak of my goods but of “the good things of God.” If they are God’s, then let us not deprive God of His own goods. This is what it means to be rich toward God: to trust that even if I empty myself and give everything away, I will not lack the necessities. God is my treasury of good things, and I open and take from that treasury what I need.

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