THE GREAT GULF FIXED: LOVE AS COVENANT AND JUDGMENT

An Old Russian Icon of Lazarus and the Rich Man

A Sermon for the First Sunday After Trinity

“In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” (1 John 4:9)

By Bp. Joseph (Ancient Church of the West)

INTRODUCTION

Beloved brothers and sisters of the Church, welcome to St. Alopen’s Cathedral Parish here in East Asia, a ministry of the Ancient Church of the West, in Communion with the World Federation of Orthodox and Apostolic Churches. We are so glad to have you here today, as God continues to draw us along the pathway to holiness through repentance, love, hope and accountability to one another. Our Church is experiencing a real revival of mission and purpose, and we are so excited about how well our Sister Churches are doing right now, as God helps them to become more loving, more united, more focused on reaching this hurting world with the message of an Orthodox Gospel. We praise God for the AOCC’s recent synod, some of which we were able to see online. We are also gracious for the Polish Church’s recent encouragement and all that they are doing to help the Body of Christ in Japan. We are overwhelmed by the goodness and faithfulness of God, as we remember all the wonderful brothers and sisters we have around the world, anchoring our hope in the work of our Lord and Savior, Jesus Christ, and turning our hearts together towards Him, the “Author and Finisher of Our Faith.”

SCRIPTURE

1 St. John 4:7–21

Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also.

St. Luke 16:19–31

At that time: Jesus spake this parable unto his disciples: There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

SERMON

Dearly beloved in Christ, on this First Sunday After Trinity, as the long season of green silk unfolds before us, the Church gives us a piercing Gospel, one of judgement, separation, and a chasm fixed between worlds. But she surrounds it with lessons of covenant love, sacrificial worship, and the mystical communion of saints. Let us consider these things together.

THE COVENANT THAT UNITES HEAVEN AND EARTH

We begin in Exodus, where the children of Israel say: “All that the LORD hath said will we do, and be obedient.” (Exodus 24:7) Moses takes the blood of the covenant, sprinkles it upon the altar and upon the people, saying, “Behold the blood of the covenant, which the LORD hath made with you concerning all these words.” (Exodus 24:8) This blood is not only a token of commitment: it is the opening of heaven. For “they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone… and did eat and drink.” (Exodus 24:10–11) This is a wedding between God and man: a foreshadowing of that greater blood which shall sprinkle many nations (Isaiah 52:15). As the Lord later declares: “Let them make me a sanctuary; that I may dwell among them.” (Exodus 25:8) But, as St. Ephrem the Syrian wrote, “The Ark rested in a tent of skins, but the Word took flesh and dwelt among us.” The Tabernacle was always meant to be fulfilled in Emmanuel - “God with us.” (Matthew 1:23) And so, this same covenant blood, once sprinkled by Moses, shall be poured out at Calvary. As our Lord declared: “This cup is the new testament in my blood, which is shed for you.” (Luke 22:20)

THE MERCY THAT JUDGES AND TRANSFORMS

St. Paul cries out in Romans: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments!” (Romans 11:33) This passage, often glossed over, is one of Paul’s most profound declarations: the Gospel has gone to the Gentiles, not to reject the Jews, but that through their very stumbling, God might show mercy to all. “For God hath concluded them all in unbelief, that he might have mercy upon all.” (Romans 11:32) Here we must pause and consider: the mercy of God is not sentimental. It is not permissiveness, but transformation. “I beseech you therefore… that ye present your bodies a living sacrifice… be not conformed to this world: but be ye transformed by the renewing of your mind.” (Romans 12:1–2) Mercy requires conversion. It demands a new heart, a reordering of our loves. For, as the Psalmist says: “Thy word have I hid in mine heart, that I might not sin against thee.” (Psalm 119:11) St. Isaac the Syrian wrote, “As the smoke from the censer rises from fragrant fire, so does prayer ascend from a heart burnt in mercy.” But if we have no fire, no love, no sacrifice - then what incense can rise?

THE FIRE THAT DIVIDES

Let us then turn to the Gospel, to the parable of the rich man and Lazarus (Luke 16:19–31). This is no allegory. It is the Lord’s own judgment. “There was a certain rich man… clothed in purple and fine linen… and there was a certain beggar named Lazarus… full of sores.” (Luke 16:19–20) Here is the great chasm: not merely in death, but already in life. The chasm was fixed long before the grave was dug. “But Abraham said, Son, remember…” (Luke 16:25) – and that is the most chilling word: remember. For memory is the beginning of judgment. “Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things.” (Luke 16:25) St. John Chrysostom preached: “The rich man is not condemned for wealth, but because he saw the poor and passed by.” Likewise, St. Ambrose declares: “The bosom of Abraham receives those who, like Abraham, open their arms to the stranger.” Dante Alighieri echoes the same truth in Inferno—that hell is not so much fire as it is frozen self-love, turned inwards, unable to move toward the other. It is the death of charity. “For whosoever hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion… how dwelleth the love of God in him?” (1 John 3:17)

THE LADDER OF LOVE

But fear not, beloved. For “perfect love casteth out fear.” (1 John 4:18) St. John’s epistle gives us the cure for the chasm. “Beloved, let us love one another: for love is of God… If God so loved us, we ought also to love one another.” (1 John 4:7,11)

And what is this love?

It is not mere feeling. “Let us not love in word, neither in tongue; but in deed and in truth.” (1 John 3:18) It is Christ’s own life laid down. “Hereby perceive we the love of God, because he laid down his life for us.” (1 John 3:16) As the Syriac Father Narsai wrote, “The Gospel is not written in ink but in the blood of compassion.” St. Aphrahat taught, “Charity is the mother of all virtues, the fountain whence flows almsgiving, forgiveness, patience, and prayer.” And as Bawai the Great reminded the Eastern Church, “He who partakes of the Body of Christ must himself become bread for others.”

OUR FATHERS IN THE ISLES AND BEYOND

Our own saints followed this pattern. Saint Cuthbert waded into icy seas to pray and warmed otters by his love. Saint Aidan walked the streets of Northumbria with nothing but a Bible and bread. Saint Boltoph, whose feast we keep, labored not in great cities but among farmers and villagers, making every hearth a sanctuary.

The Caroline Divine, George Herbert, put it thus:

“Teach me, my God and King,
In all things thee to see,
And what I do in anything,
To do it as for Thee.”

And the Nonjuror Bishop Thomas Ken, who rose each day at dawn to sing God’s praises, taught the orphans of Frome to pray as angels.

Then came the Oxford Fathers (Newman, Keble, Pusey) who called us back to the primitive Church, to her sacraments and her saints, but most of all to the crucified Lamb who is the very pattern of love.

John Keble, in his Christian Year, captures the heart of today’s parable in these words:

“The world’s rude laugh, the tyrant’s scoff,
May madden thy weak heart;
But from the Cross look gently down,
And bid thy fears depart.”

SHAKESPEARE KNOWS THE GOSPEL

Let us allow the world’s own poets to teach us. Listen to The Merchant of Venice, where Shakespeare writes:

“The quality of mercy is not strained.
It droppeth as the gentle rain from heaven
Upon the place beneath: it is twice blessed—
It blesseth him that gives and him that takes.”

This is Lazarus and the rich man reversed.

Mercy is what crosses the chasm. Mercy is the ladder set upon the earth whose top reaches to heaven (Genesis 28:12). That ladder is Christ, whom angels ascend and descend upon. (John 1:51)

CONCLUSION: CHOOSING THE BETTER PORTION

Beloved, we stand always at the gate: either as the man feasting in purple, or the man begging in sores. We are called not only to give mercy but to become it, to be transformed by the renewing of our minds, to be members one of another (Romans 12:2,5), and thus to be conformed to Him who is the very love of God in flesh. “If a man say, I love God, and hateth his brother, he is a liar.” (1 John 4:20)

Therefore let us love, not with cold hands and closed hearts, but with bread broken, time spent, honour given, prayers offered, and mercy poured out. Then shall angels bear us up, not only in death, but in life... across every chasm, to Abraham’s bosom, and to the face of God.

COLLECT

Let us pray…

O God of mercy and fire, who didst open heaven to the poor and lay a great gulf before the proud: Grant us grace so to remember the covenant sealed in blood, that we, being transformed by Thy mercy, may pass from selfish ease to burning charity; that when Thou comest in Thy glory, we may be found not in purple robes but clothed with love, made partakers of that everlasting banquet in the bosom of Abraham; through Jesus Christ Thy Son our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, ever one God, world without end. Amen.