ON THE SECOND SUNDAY OF GREAT LENT: The church leads us in pious works of prayer and fasting because the weakness of our soul and body can be healed only by the grace of God. The liturgy gives us the examples of the martyrs “who through penance and mortifications, overcame the disorder of their burning passions and received the grace to heal the sick and, after their deaths, the power to perform miracles (stichera of vespers). It exhorts us through the words of the kontakion: “Today the time of earthly deeds is revealed for judgment is at hand: let us be found fasting, and let us bring tears of supplication begging mercy and crying out: I have sinned more times than there are sands of the sea, but forgive me, O Creator of all, that I may receive the incorruptible crown.” Christ can save us as he saved and healed the palsied man in Capharnaum, described in today’s Gospel. On this second Sunday of Lent, the church also remembers St. Gregory Palamas, a devout bishop of the late Byzantine period, who came to the defense of “hesichism” or the devotion to the “prayer of the heart” also known as the “Jesus Prayer.” St. Gregory was known for his theological assertions on the “Created & Uncreated Energies” of God or “God’s essence vs. energy. This is now an accepted way to speak about the theology of Grace, from the Eastern Christian perspective. Only God, in his pre-existing and all-knowing state, can constitute the “essence” of Divine Grace, while it is through the “energies” of God, that the life of grace is passed on to the Christian faithful. In particular, it is in the sacraments that we share in God’s essence or very life. In the mysteries, especially the Eucharist, we participate in the body and blood of Jesus, his life and very being. Through the divine energies at work in the worship of the church—the liturgy (meaning “work of the people), the essence of God is made present among the Christian community. Gregory used terminology popular in his day to explain how God is alive and active among his people. His theology is still relevant for us today, as we remind ourselves of our basic catechism, through which we were taught to understand the truths of the faith. Especially during Great Lent, the church reminds us to “brush up” on our theology, going back to some of the basics of Christian belief and the commemoration of St. Gregory Palamas and his writings is one way that we can refresh our understanding of them.

REFLECTIONS ON THE LENTEN READINGS: (Genesis 37:3-4, 12-13a, 17b-28) Joseph is sold into slavery by his jealous brothers. Beginning with Chapter 37, the story of Joseph occupies a major section in the first book of the Bible and in fact, concludes the book of Genesis. The account of Joseph has one overriding motif which is stated at the end in Joseph’s words to his brothers: “Have no fear. Can I take the place of God? Even though you meant harm to me, God meant it for good, to achieve his present end, the survival of many people” (50:19-20). Mysteriously yet powerfully God brings our convoluted, mixed-up and even betrayed life to an overflow of goodness, even for our enemies and for those who cared little for us. In Joseph’s case the twelve tribes are securely established in Egypt where they multiply and develop a distinctive culture and strong unity. In Jesus’ case his rejection by the Jewish leaders would lead to a new and more glorious Israel, joining Jew and Gentile in one family (Rom. 11). The story of Joseph and the ministry of Jesus exemplify our faith in God’s providence. A divine plan reaches into the depth of our existence. At times we may reach a clear though passing glimpse of it, other times we intuit it during long periods of prayer, yet always we are being directed and guided by it. Jesus refers to this overwhelming plan of his heavenly Father in his frequent references to the Hebrew scriptures. There must exist a large, world plan in the mind of God, culminating in Jesus. In the story of Joseph this same faith in God’s providential care is proposed in the references to dreams. In fact, the other brothers nickname Joseph “the master dreamer.” Later, in an Egyptian prison Joseph gains his freedom and eventually a high position at the royal court by interpreting dreams (Gen. 40-41). In the Bible dreams symbolize the hidden, mysterious, deeply imbedded and sure way by which God’s providential plan comes to human consciousness. Through these dreams Joseph confesses a profound belief in God’s continuous love and guidance. Lenten fasts and prayers ought to purify our minds and hearts and so put us into closer touch with the depths of ourselves where God resides. Selfishness and false ambition, sensuality and over-confidence should be swept away by our sacrifices, Bible study and other devotional practices. We should begin all over again to “dream” our best yet hidden ideals, planted in us by God. We should feel a renewal of peace and strength, a conviction that God’s mysterious yet most real providence is taking even more effective control of our lives. More and more we should acquire serenity even in the face of problems, disappointments and perhaps betrayal. “God meant it for good.” These words of Joseph become our own and we see a marvelous effect, “a rich harvest.”