Eight Days Later

Christ is Risen!

Such joy we have known! "We have seen the Lord!" (John 20:25). Christ is risen from the dead, trampling down death by death and to those in the tombs bestowing life. Darkness and death and every sorrow have been extinguished by Christ our light and our life and our joy. Rising up from his tomb, Christ recreates us who were not created for death but for life.

We have come to today, the eighth day of Pascha – sometimes called Antipascha (not to be confused with antipasto) which means opposite of Pascha, that is, on the opposite side of Bright Week. Historically, those who were baptized on Pascha would wear their white baptismal robes for eight days, until today. For this reason, today was also once called White Sunday. So this day is connected to baptism.  

We have come here through Holy Week, Pascha, and Bright Week. Our liturgical remembrance and celebration of Christ's death and resurrection reminds us also of our own death and resurrection, already accomplished in our baptism. It is by baptism that we die with Christ so that we might rise with Christ. Christ himself is our true, brilliant, radiant, and pure baptismal garment. It is with him that we are clothed. Clothed with the risen Christ, we live again and live forever with him and in him.

Baptized into Christ, we know true freedom and forgiveness.  He returns us to our first natural innocence. On Pascha, the holy doors – the gates of paradise – are flung open and they remain open all of Bright Week. During this time, we see the Lord more clearly and more familiarly. There is no locked door between us. It is as if he walks with us again in the garden. It is as if the Lord Jesus has come and stands among us as he did among his disciples even though the doors were locked. "The disciples were glad when they saw the Lord" (John 20:20) and we are filled with joy throughout Bright Week. Though, sadly, a child of my acquaintance said on Bright Wednesday, “All the excitement was on the first day, and the excitement is wearing off now.” Well, that’s one person’s experience.

Today, the holy doors – the gates of heaven – are closed again. What once closed the gates of paradise was sin. What opens them again is forgiveness. When Jesus stood among his disciples after his resurrection, "he breathed on them and said to them, 'receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained’” (John 20:22-23). So Jesus Christ has given from his Father to his disciples – his Church – the life of the Holy Spirit and the authority to forgive sins that comes with that. So now, even though sins still shut the doors to paradise, forgiveness, especially through the holy mysteries of the Church, opens them again.

The holy mystery of baptism washes away our sins (Acts 22:16). We are baptized into the death and resurrection of Jesus Christ (Rom 6:3-4) – into the life of Christ – and we are chrismated and sealed with the gift of the Holy Spirit – to live the life of the Spirit. The doors to heaven are wide open to the newly illuminated.  

When we sin again after baptism, there is for us the necessary second baptism of holy repentance and confession. Go often to confession; it is a way to begin to see God in your life. When we receive the holy body and blood of our Lord Jesus Christ, as our newly illuminated soon will for the first time, it is “for the remission of our sins and for life everlasting.” Come often to holy communion; it is a way to begin to see God in your life.

There is also the mystery of holy anointing, which all who came and prepared for received on Holy Wednesday. It is for the healing of all the sicknesses of our souls and bodies and also for the forgiveness of sins. James asks us, “Is any among you sick?” The answer is, none of us is totally free of physical or spiritual illness in this life.  Therefore, “Let [us] call for the presbyters of the church, and let them pray over [us], anointing [us] with oil in the name of the Lord; and the prayer of faith will save [us], and the Lord will raise [us] up; and if [we have] committed sins, [we] will be forgiven" (James 5:14-15).

All of these holy mysteries forgive our sins and unite us again to God. They open the holy doors and offer us a glimpse of God.

Now again we will close and open the holy doors as we did before – occasionally offering fleeting glimpses of the paradise from which we were once shut out. These glimpses present us with what really matters — an image of God in his heavens, into which he beckons us. To see God is to be with God. Θεωρία leads to Θέωσις – the vision of God to union with God.

Thomas wanted to see God. When the other disciples told him, "We have seen the Lord," he said, "Unless I see..., I will not believe" (John 20:25).

Eight days later, he does see and does believe. And, seeing the Lord, says, "My Lord and my God" (John 20:28). Other men, seeing Jesus, failed to see God. But Thomas, seeing Jesus risen from the dead, sees God. "Blessed are those who have not seen and yet believe," says Jesus (John 20:29). What shall their blessing be? At least in part, I believe, it will be to see God. "Blessed are the pure in heart, for they shall see God." 

We do not limit grace.

Saturday was the feast day of St. Mary of Egypt and Sunday – the last Sunday of the Great fast – we remembered St. Mary of Egypt again.

Before her repentance, St. Mary of Egypt was, as Simon the Pharisee observed today about the woman of the city, "a sinner." Though she is often thought of as a prostitute, her sin was not so much prostitution as fornication. Saint Sophronios says that she would not charge her many sexual partners, but survived instead by begging and spinning flax. She was, like so many of us in this hypersexualized culture, consumed and driven "by an insatiable and an irrepressible passion" of lust.  

She went to Jerusalem among the pilgrims, but her reason for going was not pilgrimage. Rather, she went in a large group for the purpose of seducing many partners. Some might question how such a sinner could even think to enter the holy city and its holy places.

But remember the sinful woman of the city in Simon's house (Luke 7:36-38). She goes right up to Jesus himself and, weeping, wets his feet with her tears and wipes them with her hair and kisses his feet and anoints them. Though she is a sinner, she touches Jesus. And Jesus, who is more than a prophet, knows that she has sinned, yet allows her to touch him.

On the other hand, when Mary of Egypt, who is also a sinner, tries to enter the house of Jesus – that is his Holy Sepulchre in Jerusalem, the Church of the Resurrection – she is prevented by an invisible spiritual force. 

Why? What's the difference between these two sinful women? Why does Jesus allow one to touch him and kiss while the other is prevented from even entering his house? There is only one difference between them – repentance. The woman of the city in the Pharisee's house is penitent. She is weeping. And she is loving. She does not cease to kiss Jesus's feet. So all her many sins are forgiven because she loves much (Luke 7:47).

Meanwhile, Mary of Egypt tries to enter the holy place of the Lord while yet impenitent. She goes to that holy tomb not seeking to anoint the body of the Lord, but rather while seeking more partners for her lust. The invisible blockade that she experiences is in fact a strong medicine. It's not meant, I don't think, simply to keep the holy separated from the unholy or the clean from the unclean, but it is meant, I think, to reveal to her her situation and to bring her to repentance.

And, gracefully, it has this effect. Seeing outside the church an icon of another Mary – that is, of the Theotokos – she does repent. She weeps and laments, like the woman of the city in the Pharisee's house. And she learns that true love for the Lord surpasses any self-satisfaction gained by indulging in the passion of lust. Trying again, in her new state of penitence, to enter the Church of the Resurrection, she finds no force keeping her out. And she does enter and there she kisses the Holy Cross, just as the woman of the city kissed the feet of Jesus. She who is forgiven much loves much.

Now what might her fellow pilgrims have thought of her at this moment? Seeing this woman who they knew to be among their number expressly for the seduction of their members, now entering the Holy Sepulchre weeping and kissing the Holy Cross, what might they have thought? When Simon saw the sinful woman enter his house and kiss the feet of Jesus, he thought, "If this man were a prophet he would have known who and what sort of woman this is who is touching him, for she is a sinner." If Mary's fellow pilgrims were true followers of Christ, then they rejoiced at her repentance. But if they were like some of us, then they probably had thoughts rather similar to Simon’s. They may have thought "Who is this woman to kiss the Holy Cross? She has not embraced the cross by her dissolute living.” They may have judged her and thought her presence among them in this place at this time inappropriate.

I hope not. But if they did, the only true judge knew their thoughts. And if we have thoughts like this about those who come among us, he knows this as well, and we will hear about it. Let's keep our thoughts on our own sins rather than on the sins of those around us.

For things are often not what they seem. A person who seems to us to be a great sinner may, in fact, be awash in the holy grace of forgiveness through repentance.

This was the case with Mary of Egypt. She seemed to be still a great sinner, but in truth, her glorification by grace, by the life of God, had already begun. She went immediately after her eyes were opened to the holy mystery of repentance, was absolved of her sins, and received holy communion. This is the proper, ordinary, and churchly way to begin again the life in Christ after we have sinned. When we fall, we get up again. When we sin, we repent and enter again into communion with the Lord through the mysteries of the Church.

But then Mary did something less ordinary, less usual, and even less churchly by some standards. The next morning, she crossed the river Jordan and then lived the rest of her life – 47 years – in the desert as a hermit. I say this is a less churchly way of life because, for one thing, it is extremely peculiar for a person to be called directly into the anchoritic life – that is, to live alone as a hermit – without first having lived the coenobitic life for a long time in community. (Though, there are other examples of this – particularly in early monasticism – such as St. Antony the Great.) And then, even among anchorites, it is peculiar to live most of life deprived of the holy mysteries, especially the Eucharist. Yet, they say, that this is what Saint Mary of Egypt did. After that first holy repentance and communion, she went into the desert and never communed again, until the day that she died many years later.

A year before she died, St. Zosimos, a priest (whose feast day is Tuesday), came upon her in the desert. She was so rough from her many years of ascetic practice, that from a distance he did not at first know for sure whether she was human. She told him her life story and she asked him to bring her holy communion the following year on Holy Thursday, which he did, on the banks of the Jordan – the same place she had received communion the last time. When she came to receive communion from him, she walked on the water of the Jordan to meet him.

Abbas Zosimas and Mary of Egypt. 17 c. 

Here is a woman who defies all of our churchly expectations. Living apart from church services, even apart from frequent reception of holy communion, and yet living a life somehow filled with grace and faith. I do not recommend that we all imitate Mary of Egypt in her way of life. St. John Climacus (who we remembered on the Fourth Sunday of the Great Fast), warns us, after all, that the avoidance of church services is a sure sign of the deadening of the soul. But I think we can hold up Mary as demonstration that God can and does act as he will. He is not confined by us or by our expectations. We do not limit his grace.

It is good to remember John Climacus' observation when we are tempted to avoid church services. But I think Mary of Egypt is marvelous for us to consider when we are tempted to judge others for the way it seems to us they are living or not living the Christian life. We do not necessarily see their life in Christ or where God is leading them. We do not know what prayers they pray in their closets nor do we see their ascetic practice. Sometimes there is one whom the Lord loves in his own way and for his own reasons, blessed be the name of the Lord.