The beginning of the twenty-third chapter of Matthew's Gospel is a very joyful text. There are at least two reasons for this. The first great joy is that the power of Truth is so great that our sinfulness, which is felt especially acutely and painfully when it concerns...
The beginning of the twenty-third chapter of Matthew's Gospel is a very joyful text. There are at least two reasons for this. The first great joy is that the power of Truth is so great that our sinfulness, which is felt especially acutely and painfully when it concerns ministers of the Church, is no obstacle to it. What news could be more joyful? For what is the source of all the sorrow and anguish of atheists and apostates of every age and nation? They cannot believe what comes from the mouths of unrighteous priests, and therefore transfer their rejection from the person to what he says. This is a very powerful psychological phenomenon, and it can be simply impossible to overcome; hence anguish, disappointment, absurdity, and the rest.
But in reality this is not so. We must destroy this terrible cliché in our consciousness, the idea that priests are a kind of chosen people of God who stand higher than the angels. On the one hand, for example, Symeon the New Theologian often writes that the priest approaches a Sacrament before which even angels tremble: “this will show me like the angels of God, and perhaps make me greater than they, O my Master.” And this is so. But on the other hand, the priest pronounces very important words in the prayer of absolution after confession: “And I, though but an unworthy priest, by His authority given to me, forgive and absolve...” And this too is a prayer sanctified by the Church. In other words, the miracle of which the Gospel tells us today is that Truth is not damaged by our sinfulness. Although we are all people, all human beings, Truth sails down the river of generations as though in an ark, suffering no harm. Truly, this is a miracle and a joy.
And there is a second joy. We very often desire a “spiritual guide,” and people pray endlessly for one. But is there not in this a desire for someone finally to take upon himself our own burden of responsibility? We think ourselves so humble, ready to be disciples: let someone come and teach us how to live, and we shall obey. But the Apostle speaks against this: “Brethren, do not be children in your thinking; be infants in evil, but in your thinking be mature” (1 Cor. 14:20). Be mature in your thinking; take responsibility for your own actions. This is precisely what is expressed by the very important words, “call no man your father on earth,” which the Lord says to us today. In essence, we violate them; the entire structure of the Church violates them. Let us not break the structure of the Church, but let us at least understand this.
Then there will be such joy in communion with a spiritual father: he is not your teacher or father, but your brother, perhaps an elder brother, but a brother, while your Father is in Heaven. There is so much joy in this, in everyone being equal, so that no one suppresses another's person, no one punishes anyone, no one forbids anything to anyone, but only advises and helps. Yes, we all have different experience and different wisdom, but the Lord is so much more perfect than we are that before Him we are all equal. It is impossible to understand this while remaining only on earth, but as soon as you raise your mind to Heaven, both the little houses and the tall bell towers appear almost the same from there. In the same way we are all equal before the Lord, and this is wonderful.
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23:11 Mat 20:26.
23:12 Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall he exalted - It is observable that no one sentence of our Lord's is so often repeated as this: it occurs, with scarce any variation, at least ten times in the evangelists. Luk 14:11; Luk 18:14.