TRANSFORMATION - BEYOND THE PHARISAIC MASK

Reflection on the holy Gospel reading (St. Matthew 23:1-12) for the fifth Sunday after the feast of the Holy Cross.

In the Antiquities of Jews (Book XIII), Flavius Josephus describes the Pharisees as one who have handed down numerous observances to the people, traditions inherited from their ancestors, that are not documented in the laws of Moses.  Interestingly, as Josephus puts it, the Sadducees appealed to only the rich but the Pharisees had the multitude on their side to the extent that they could say anything against the king, or against the High Priest, and the multitude would believe them. It is against this group and the scribes, that Jesus instructs the multitudes and His disciples- “whatever they tell you to observe, that observe and do, but do not do according to their works” (v.3).

The etymological nuances of the term "Pharisees" imply a community with a sense of distinct identity who could declare and clarify (chiefly religious tenets). Being validated as distinct or set-apart for religious duties has a dangerous potential to foster clerical narcissistic tendencies or an exclusive (boys) club that goes to any extent to protect its own no matter the degree of sacrilege. Ironically, this group which professes to serve Christ would actually shut Him out of their circle.

Father Alexander Schmemann warns: “Clericalism suffocates; it makes part of itself into the whole sacred character of the Church; it makes its power a sacred power to control, to lead, to administer; a power to perform sacraments, and, in general, it makes any power a ‘power given to me’!  Clericalism separates all ‘sacredness’ from the lay people…..”  

He further laments- “The tragedy of theological education lies in the fact that young people who seek priesthood are – consciously or unconsciously – seeking this separation, power, this rising above the laity.  Their thirst is strengthened and generated by the whole system of theological education, of clericalism.  How can they be made to understand, not only with their minds, but their whole being, that one must run away from power, any power, that it is always as temptation, always from the devil?  Christ freed us from that power – ‘All authority in heaven and on earth has been given to me…’ (Matthew 28:18) – by revealing the Light of power as power of love, of sacrificial self-offering.  Christ gave the Church not ‘power,’ but the Holy Spirit: ‘receive the Holy Spirit…’  In Christ, power returned to God, and man was cured from ruling and commanding.” (The Journals Of Father Alexander Schmemann)

St. Jerome beautifully puts- “In a priest of Christ mouth, mind, and hand should be at one.” [Letter 52, NPNF-Series II, Vol VI]. Servant leadership invites individuals to lead by example with Christ-like deeds instead of relying on empty rhetoric. This is why St. Paul exhorted his spiritual children to imitate him as he imitated Christ (1 Corinthians 11:1). St Paul says in another instance to follow his example- “Brethren, join in following my example, and note those who so walk, as you have us for a pattern.” (Philippians 3:17). St. Paul doesn’t shy in calling out the spiritual leaders being a simulacrum of modern day pharisees- ‘whose god is their belly—who set their mind on earthly things’ (Philippians 3:19).

Contrary to Pharisaic leadership which places burdens on others (v.4 of the Gospel reading), the servant leadership shares the onus vicariously. Vicar and vicarious originate from the same Latin ‘vicarius’. Pharisaic leadership is one where the title is pursued but the adjective is shunned, and this is also the tragedy of modern times.

St. Clement of Alexandria recounts how Apostle St. John, after leaving Patmos and returning to Ephesus, went to nearby regions to appoint bishops and set up churches. In one city, he entrusted a promising young man to the local bishop. The youth was baptized but later fell into crime, becoming a leader of robbers. When St. John returned and heard this, he sought out the youth, risking his own safety. Overcome with remorse upon seeing St. John, the young man repented deeply. St. John reassured him of Christ's forgiveness, brought him back to church, and guided him through repentance. (Who is the Rich Man That Shall Be Saved, ANF Volume II).

 

In verses 8-9 of the Holy Gospel reading, Jesus Christ admonishes the multitude and His disciples in calling anyone as Rabbi, teacher or father. These verses are taken out of context to question ordained priesthood in apostolic churches. If Jesus intended to prohibit the use of the word ‘father’ for spiritual fathers then He, in the parable of rich man and Lazarus, would not have had the rich refer to Abraham as ‘Father Abraham’. “Then he cried and said, ‘Father Abraham, have mercy on me...’” (St Luke 16:24). The first martyr St Stephen addresses the crowd- “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia,..” (Acts 7:2). The epistles of St. Paul are replete with a spiritual father’s concern for his children- “as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children,” (1 Thessalonians 2:11). Jesus addresses Nicodemus, a Pharisee, as “the teacher of Israel” (St. John 3:10).

 

In this passage Jesus Christ cautions us not to find an alternative God in men. The apostles and saints were not standalone figures seeking glory for themselves but pointed people towards Christ. The ordained are thus called to collaborate in God’s leadership, drawing others to the One Triune God and not create a cult of their own. St. Paul succinctly explains: “Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1:12-13)

Our Lord condemns the hypocrisy of Pharisees in St. Matthew chapter 23 but He also instructs us in the Sermon on the Mount- “unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” (St. Matthew 5:20). The Pharisees fast, they tithe, they do not keep bad company- but in all these actions, their understanding of relationship with God remains one that is transactional. Jesus highlighted this very thought process in the parable of the pharisee and the publican wherein the pharisee certified himself as righteous (St. Luke 18:9-14). 

 

The desert father, Abba Pambo said- “If you have a heart, you can be saved”. Jesus’ invitation to surpass the righteousness of the scribes and Pharisees is a call for sincere and heartfelt faith that involves cultivating a profound and transformative relationship with God.

 

By the prayers of the holy saints, may the Lord not judge us as He told of the Pharisees- “they honour Him with lips, but their heart is far from the Lord” (St. Mark 7:6).

 

In Christ,

Rincy