“Judgment or Meatfare Sunday”
February 19th, 2023
This Sunday is known as “Judgement Sunday” or “Meatfare Sunday” and is the third Sunday of the four that precede Great Lent, which are called the Sundays of preparation for Great Lent. The Gospel reading is from Mathew (25:31-46).
Meatfare Sunday is the last day we are permitted to eat meat before Lent commences, then from Monday, we commence our abstinence from meat at our Christian tables. The following Sunday is known as Cheesefare Sunday, whereby following the same rules, it is the last day we are permitted to consume dairy products. It is from then onward that we begin the full fast of Zaffar (meat and dairy products).
We can see that on the former Sundays, i.e. ‘the Pharisee and Publican’ and ‘The Prodigal Son’, the importance of preparation for Great Lent through the virtues of humility and humbled prayer, and the importance of repentance or the return back to God. But for this particular Sunday, the themes of the last judgement and the importance of good works are highlighted.
On this Sunday, the Church stresses that fasting from food alone is not enough if it is not accompanied by good deeds. Sunday’s Epistle explains this notion with the apostle Paul saying: “Brethren, the food is not bringing us closer to God, because if we eat, we do not increase and if we do not eat, we do not lose.” (1 Cor 8:8). Therefore, the blessed fruit that results from our fast comes about through how we act when we are fasting according to Jesus’ teaching about who will be judged.
Christ teaches us about the day of judgement through a very descriptive and detailed account unlike all other parables He has told. This confirms the fact that the judgement will indeed occur. We say in our Creed that Christ will “come again with glory to judge the living and the dead.” This tells us that the judgement will take place at the second coming of Christ. The Lord Jesus will hand down His judgement to everyone, without exception “All the nations will be gathered before Him” (v32).
As always, we pray to the merciful and compassionate God with this in mind, for Christ to forgive our sins and humble us to struggle with our cross with our heads bowed down and our spirits high. But we must not make the mistake of isolating the judgement of God from His other qualities; which are that He is a fair judge, and He will reward everyone according to their works and deeds.
The Lord says that he will segregate all humanity into two groups; some as sheep and others as goats. He used this distinction on the basis that both sheep and goats are herbivores, but they differ greatly in terms of their behaviour. The sheep are known to be meek and peaceful, living together among the flock that knows the voice of its shepherd and follows him (John 10:14-16). But the goats are a symbol of gluttony and lust, preferring to live alone with aggressiveness and ferocity.
The final judgement will be based on the pillars of love and acts of compassion. How did you treat your neighbour? How did you show them love? The Lord Jesus has placed love and compassion as a criterion for judgement and for the separation between those on the right and those on the left. In other words, those who are saved and those who are condemned. “I was hungry and thirsty, a stranger and sick or imprisoned.” What have you done for me? This is the final question on the day of judgement.
Jesus united himself with the tormented, the suffering and the outcasts; He called them “my little brothers” (v40) and taught us that everything we do to one of His “little brothers” we do unto the Lord himself. Therefore, serving the needy, suffering and the stranger is ultimately a service to God; the path to God passes through our neighbours.
John the Evangelist says:
“Oh my children, we do not love by speaking or by the tongue, but through work and truth” (1 John 3:18) “My little children, let us not love in word, neither in tongue; but in deed and in truth.”
The beloved Apostle adds:
“If a man says, 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? He who loveth God loves his brother also.”
1 John 4:20-21
St James the Apostle asks:
“What doth it profit, though a man who says he hath faith, and does not have works? Suppose a brother or sister is without clothes and daily food. If one of you says to them, ‘Go in peace, keep warm and well fed,’ but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.”
James 2:14-17
The Early Church realised the importance of serving others by the way of love and compassion; St. John the Merciful, Patriarch of Alexandria, is an important role model of this virtue. So is the great St Basil (+379) who embodied the acts of selfless deeds. He built a large ministry outside the city of Kayseri Cappadocia (modern-day Turkey), in another city called the City of Love (or Basiliad), which acted as a refuge for the poor– a hospital, hospice, an orphanage and contained vocational schools to secure work and living for the needy. This complex ministry of hospitality and community for the suffering earned the world-renowned reputation for being the first of its kind to embody Christian charity work or Christian philanthropy.
Saint Maximus the confessor says:
“Just as the thought of fire doesn’t warm the body, so faith without love does not actualise the light of spiritual knowledge in the soul.”
Judgement is a real fact that requires us to be watchful of our deeds, it requires us to carry out acts of love and charity towards those near to us. We will not be judged on the mistakes we make, but on the good we were able to do, and didn’t. If the Lord takes his time, this should not make us fall in to laziness and complacency. Instead, let us light our lamps with the oil of love and good deeds and wait patiently.
“Behold, the Judge is standing at the door. Be patient, establish your hearts, for the coming of the Lord is at hand.”
James 5:7-9
Amen!
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great honors? What is the cause? "I was an hungered, and ye gave me meat; I was thirsty,
and ye gave me drink;" and what follows.
Of what honor, of what blessedness are these words? And He said not, Take, but,
"Inherit," as one's own, as your Father's, as yours, as due to you from the first. For, before
you were, saith He, these things had been prepared, and made ready for you, forasmuch
as I knew you would be such as you are.And in return for what do they receive such
things? For the covering of a roof, for a garment, for bread, for cold water, for visiting,
for going into the prison. For indeed in every case it is for what is needed; and sometimes
not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for
this only, but the one to be loosed, the other to be delivered from his infirmity. But He,
being gracious, requires only what is within our power, or rather even less than what is
within our power, leaving to us to exert our generosity in doing more.But to the others
He saith, "Depart from me, ye cursed," (no longer of the Father; for not He laid the curse
upon them, but their own works), "into the everlasting fire, prepared," not for you, but
"for the devil and his angels." For concerning the kingdom indeed, when He had said,
"Come, inherit the kingdom," He added, "prepared for you before the foundation of the
world;" but concerning the fire, no longer so, but, "prepared for the devil." I, saith He,
prepared the kingdom for you, but the fire no more for you, but "for the devil and his
angels;" but since ye cast yourselves therein, impute it to yourselves. And not in this way
only, but by what follows also, like as though He were excusing Himself to them, He sets
forth the causes.
For I was an hungered, and ye gave me no meat," For though He that came to thee
had been thine enemy, were not His sufferings enough to have overcome and subdued
even the merciless? hunger, and cold, and bonds, and nakedness, and sickness. and to
wander everywhere houseless? These things are sufficient even to destroy enmity. But ye
did not these things even to a friend, being at once friend, and benefactor, and Lord.
Though it be a dog we see hungry, often we are overcome; and though we behold a wild
beast, we are subdued; but seeing the Lord, art thou not subdued? And wherein are these
things worthy of defense?For if it were this only, were it not sufficient for a
recompense? (I speak not of hearing such a voice, in the presence of the world, from Him
that sitteth on the Father's throne, and of obtaining the kingdom), but were not the very
doing it sufficient for a reward? But now even in the presence of the world, and at the
appearing of that unspeakable glory, He proclaims and crowns thee, and acknowledges
thee as His sustainer and host, and is not ashamed of saying such things, that He may
make the crown brighter for thee. So for this cause, while the one are punished justly, the
others are crowned by grace. For though they had done ten thousand things, the
munificence were of grace, that in return for services so small and cheap, such a heaven,
and a kingdom, and so great honor, should be given them.
"And it came to pass, when Jesus had finished these sayings, He said unto His
disciples, Ye know that after two days is the Pascha and the Son of Man is betrayed to be
crucified." In good season again doth He speak of the passion, when He had reminded
them of the kingdom, and of the recompense there, and of the deathless punishment; as
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though He had said, Why are ye afraid at the dangers that are for a season, when such
good things await you?
But mark thou, I pray thee, how He hath in all His first sayings after a new
manner worked up and thrown into the shade what was most painful to them. For He said
not, Ye know that after two days I am betrayed, but, "Ye know that after two days is the
Pascha," to show that what is done is a mystery and that a feast and celebration is being
kept for the salvation of the world, and that with foreknowledge He suffered all, So then,
as though this were sufficient consolation for them, He did not even say anything to them
now about a resurrection; for it was superfluous, after having discoursed so much about
it, to speak of it again. And moreover, as I said. He shows that even His very passion is a
deliverance from countless evils, having by the Pascha reminded them of the ancient
benefits in Egypt. "Then were assembled together the chief priests, and the scribes, and
the elders of the people, in the palace of the high priest, who was called Caiaphas, and
consulted that they might take Jesus by subtlety, and kill Him. But they said, Not on the
feast day, lest there be an uproar among the people."Seest thou the unspeakable
corruption of the Jewish state? Attempting unlawful acts, they come to the high priest,
desiring to obtain their authority from that quarter, whence they ought to have found
hindrance.
And how many high priests were there? For the law wills there should be one, but
then there were many. Whence it is manifest, that the Jewish constitution had begun to
dissolve. For Moses, as I said, commanded there should be one, and that when he was
dead there should be another, and by the life of this person He measured the banishment
of them that had involuntarily committed manslaughter. How then were there at that time
many high priests? They were afterwards made for a year. And this the evangelist
declared, when he was speaking of Zacharias, saying, that he was of the course of Abia.
Those therefore doth he here call high priests, who had been high priests. What did they
consult together? That they might seize Him secretly, or that they might put Him to
death? Both; for they feared the people. Wherefore also they waited for the feast to be
past; for "they said, Not on the feast day." For the devil, lest he should make the passion
conspicuous, was not willing it should take place at the Pascha; but they, lest there should
be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater
pollution should arise to them from the season, but in every case the ills from men.Yet
for all this, boiling with anger, they changed their purpose again. For though they had
said, "Not at the feast time;" when they found the traitor, they waited not for the time, but
slew Him at the feast. But why did they take Him then? They were boiling with rage, as I
said; and they expected then to find Him, and all things they did as blinded. For though
He Himself made the greatest use of their wickedness for His own dispensation, they
were not surely for this guiltless, but deserving of inflictions without number for their
temper of mind. At least when all should be set free, even the guilty, then these men slew
the guiltless, Him that had conferred on them countless benefits, and who for a time had
neglected the Gentiles for their sake. But O loving-kindness! them that were thus
depraved, them that were thus froward, and full of countless evils, He again saves, and
sends the apostles to be slain in their behalf, and by the apostles makes entreaty. "For we
are ambassadors for Christ."
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Having then such patterns as these, I say not, let us die for our enemies, for we
ought to do even this; but since we are too feeble for this, I say for the present, at least let
us not look with an evil eye upon our friends, let us not envy our benefactors. I say not
for the present, let us do good to them that evil entreat us, for I desire even this; but since
you are too gross for this, at least avenge not yourselves. What is our condition, a scene.
and acting? Wherefore can it be that ye set yourselves directly against the acts enjoined?
It is not for nought that all else hath been written and how many things He did at the very
cross sufficient to recall them to Him; but that thou mightest imitate His goodness, that
thou mightest emulate His lovingkindness. For indeed He east them to the ground, and
restored the servant's ear, and discoursed with forbearance; and great miracles did He
show forth, when lifted up, turning aside the sunbeams, bursting the rocks, raising the
dead, frightening by dreams the wife of him that was judging Him, at the very judgment
showing forth all meekness (which was of power not less than miracles to gain them
over), forewarning them of countless things in the judgment hall; on the very cross crying
aloud, "Father, forgive them their sin." And when buried. how many things did He show
forth for their salvation? And having risen again, did he not straightway call the Jews?
did He not give them remission of sins? did He not set before them countless blessings?
What can be more strange than this? They that crucified Him, and were breathing murder,
after they crucified Him, became sons of God. What can be equal to this tenderness? On
hearing these things let us hide our faces, to think that we are so far removed from Him
whom we are commanded to imitate. Let us at least see how great the distance, that we
may at any rate condemn ourselves, for warring with these, in behalf of whom Christ
gave His life, and not being willing to be reconciled to them, whom that He might
reconcile He refused not even to be slain; unless this too be some expense, and outlay of
money, which ye object in almsgiving.
Consider of how many things thou art guilty; and so far from being backward to
forgive them that have injured thee, thou wilt even run unto them that have grieved thee,
in order that thou mayest have a ground for pardon, that thou mayest find a remedy for
thine own evil deeds.The sons of the Greeks, who look for nothing great, have often
shown self-command toward these: and thou who art to depart hence with such hopes,
shrinkest, and art slow to act; and that which time effects, this thou endurest not to do
before the time for God's law, but willest this passion to be quenched without reward,
rather than for a reward? For neither, if this should have arisen from the time, wilt thou
have any advantage, but rather great will be the punishment, because, what time hath
effected, this the law of God persuaded thee not to do.But if thou sayest that thou
burnest with the memory of the insult; call to mind if any good hath been done thee by
him that hath offended thee, and how many ills thou hast occasioned to others.Hath he
spoken ill of thee, and disgraced thee? Consider also that thou hast spoken thus of others.
How then wilt thou obtain pardon, which thou bestowest not on others? But hast thou
spoken ill of no one? But thou hast heard men so speaking, and allowed it. Neither is this
guiltless.
Wilt thou learn how good a thing it is not to remember injuries, and how this
more than anything pleases God? Them that exult over persons, justly chastised by
Himself, He punishes. And yet they are justly chastised; but thou shouldest not rejoice
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over them. So the prophet having brought many accusations, added this also, saying,
"They felt nothing for the affliction of Joseph;" and again, "She that inhabiteth Enan,
came not forth I to lament for the place near her." And yet both Joseph (that is, the tribes
that were sprung from him), and the neighbors of these others, were punished according
to the purpose of God; nevertheless, it is His will that we sympathize even with these. For
if we, being evil, when we are punishing a servant, if we should see one of his fellow
slaves laughing, we at the same time are provoked the more, and turn our anger against
him; much more will God punish them that exult over those whom He chastises. But if
upon them that are chastised by God it is not right to trample, but to grieve with them,
much more with them that have sinned against us. For this is love's sign; love God prefers
to all things. For as in the royal purple, those are precious amongst the flowers and dyes,
which make up this robing; so here too, these virtues are the precious ones, which
preserve love. But nothing maintains love so much as the not remembering them that
have sinned against us. "Why? did not God guard the other side also? Why? did He not
drive him that hath done the wrong to him that is wronged? Doth He not send him from
the altar to the other, and so after the reconciliation invite him to the table?" But do not
therefore wait for the other to come, since thus thou hast lost all. For to this intent most
especially doth He appoint unto thee an unspeakable reward, that thou mayest prevent the
other, since, if thou art reconciled by his entreaties, the amity is no longer the result of the
divine command, but of the other party's diligence. Wherefore also thou goest away
uncrowned, while he receives the rewards.
What sayest thou? Hast thou an enemy, and art thou not ashamed? Why is not the
devil enough for us, that we bring upon ourselves those of our own race also? Would that
not even he had been minded to war against us; would that not even he were a devil!
Knowest thou not how great the pleasure after reconciliation? For what, though in our
enmity it appear not great? For that it is sweeter to love him that doth us wrong than to
hate him, after the enmity is done away thou shalt be able to learn full well.
Why then do we imitate the mad, devouring one another, warring against our own
flesh?Hear even under the Old Testament, how great regard there was for this, "The
ways of revengeful men are unto death.One man keepeth anger against another, and
doth he seek healing of God?""And yet He allowed, 'eye for eye,' and 'tooth for tooth,'
how then doth He find fault?" Because He allowed even those things, not that we should
do them one to another, but that through the fear of suffering, we might abstain from the
commission of crime. And besides, those acts are the fruits of a short-lived anger, but to
remember injuries is the part of a soul that practices itself in evil. But hast thou suffered
evil? yet nothing so great, as thou wilt do to thyself by remembering injuries. And
besides, it is not so much as possible for a good man to suffer any evil. For suppose there
to be any man, having both children and a wife, and let him practice virtue, and let him
have moreover many occasions of being injured, as well abundance of possessions, as
sovereign power, and many friends, and let him enjoy honor; only let him practice virtue,
for this must be added, and let us in supposition lay plagues upon him. And let some
wicked man come unto him, and involve him in losses. What then is that to him who
accounts money nothing? Let him kill his children. What this to him, who learns to be
wise touching the resurrection? Let him slay his wife; what is this to him who is
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instructed not to sorrow for them that are fallen asleep? let him cast him into dishonor.
What this to him who accounts the things present, the flower of the grass? If thou wilt, let
him also torture his body, and cast him into prison, what this to him that hath learnt,
"Though our outward man perish, yet the inward man is renewed;" and that "tribulation
worketh approval?"Now I had undertaken that he should receive no harm; but the
account as it proceeded hath shown that he is even advantaged, being renewed, and
becoming approved.
Let us not then vex ourselves with others, injuring ourselves, and rendering our
soul weak. For the vexation is not so much from our neighbors' wickedness, as from our
weakness. Because of this, should any one insult us, we weep, and frown; should any one
rob us, we suffer the same like those little children, which the more clever of their
companions provoke for nothing, grieving them for small causes; but nevertheless these
too, if they should see them vexed, continue to tease them, but if laughing, they on the
contrary leave off. But we are more foolish even than these, lamenting for these things,
about which we ought to laugh. Wherefore I entreat, let us let go this childish mind, and
lay hold of Heaven. For indeed, Christ willeth us to be men, perfect men. On this wise
did Paul also command, "Brethren, be not children in understanding," he saith, "howbeit
in malice be ye children."Let us therefore be children in malice, and flee wickedness,
and lay hold on virtue, that we may attain also to the good things eternal, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might, unto ages of
ages. Amen.