Clothing the Naked Adam with a Robe of Light: Homily for the Sunday After Theophany (Epiphany) in the Orthodox Church

theophanyToday we continue to celebrate the season of Epiphany, of Christ’s baptism in the Jordan when He is identified as the Son of God by voice of the Father and the descent of the Holy Spirit in the form of a dove. It is a festive time of holy water and house blessings, of reveling in the good news that the Savior has appeared and illumined our world of darkness.  In doing so, He restores us, and the creation itself, to the ancient glory for which we were created.   Unfortunately, our first parents turned away from that glory and ushered in the realm of mortality and corruption that we know all too well.  The great feast of Epiphany makes clear that Christ Himself is the path to healing from their and our disease.  He appears in order to raise us up from the low estate to which we had fallen.

Remember that God gave Adam and Eve garments of skin when they left paradise after turning away from Him.  Through their disobedience, they had become aware that they were naked and were cast into the world as we know it.  Their nakedness showed that they had repudiated their calling to be in the image and likeness of God.  Having stripped themselves of their original glory, they were reduced to mortal flesh and destined for slavery to their passions and the grave.   Because of them, the creation itself was “subjected to futility…” (Rom. 8:20)

As we prepared for Theophany last Sunday, we heard this hymn:  “Make ready, O Zebulon, and prepare, O Nephtali, and you, River Jordan, cease your flow and receive with joy the Master coming to be baptized. And you, Adam, rejoice with the first mother, and hide not yourselves as you did of old in paradise; for having seen you naked, He appeared to clothe you with the first robe. Yea, Christ has appeared desiring to renew the whole creation.”   If it seems strange to think of Christ being baptized in order to clothe Adam and Eve, remember St. Paul’s teaching that “as many of you as have been baptized into Christ have put on Christ.”  (Gal. 3:27) In the Orthodox baptismal service, the priest puts a white garment on the newly baptized person immediately after he or she comes out of the water with the words “the servant of God is clothed with righteousness…”   Then the chanter sings “Grant to me the robe of light, O Most Merciful Christ our God, Who clothes Yourself with light as with a garment.”

In baptism, Jesus Christ clothes us with a garment of light, restoring us to our original vocation in the image and likeness of God.  He saves us from the nakedness of being reduced to mortality and the vulnerability of being enslaved to our own passions.  He is baptized in order to save Adam and Eve, all of their descendants, and the entire creation, fulfilling the glorious purposes for which He breathed life into us in the first place.   Through His and our baptism, He makes us participants in His divinized humanity.

That does not mean, however, that the rest of our lives after baptism will be perfect in every way without pain, disease, sin, or death.  Recall that, in the aftermath of Christ’s birth, the wicked Herod had all the young boys in the region of Bethlehem murdered. Today’s gospel text begins with a reference to the arrest of St. John the Baptist for his prophetic denunciation of the sins of the royal family.  St. Matthew tells us that the Lord’s going to “Galilee of the Gentiles” to begin His public ministry fulfilled Isaiah’s prophecy that “’the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.’”

Those who suffered under the oppression of Herod and the Roman Empire knew all too well about darkness and death.  The countless victims of war, terrorism, persecution, and other crimes around the world today certainly do also.  We are not strangers to them either when we mourn lost loved ones and broken relationships or struggle with illness and pain. And if we will acknowledge the truth about our own dark thoughts, words, and desires, and how our actions have harmed others, we will see that in many ways we still prefer the darkness to a robe of light.  When we do so, we prefer the ways of the old Adam to those of the New Adam.  We follow our first parents in choosing nakedness and weakness over divine glory and strength.

St. John the Forerunner called people to repent in preparation for the coming of the Messiah.  Interestingly, Christ’s preaching after His baptism focused on repentance also:  “Repent for the kingdom of heaven is at hand.”  We usually do not like being told to repent, perhaps because it offends our pride and we associate it with punishment. True repentance is a very different undertaking, however, fundamentally positive in nature, that focuses on reorienting ourselves toward truth and reality, of walking out of the darkness and into the light, of leaving behind the sorrow and anxiety of naked vulnerability for the joy of being fully clothed as the sons and daughters of God.

True repentance requires offering every dimension of our life to Christ for healing and transformation.  That is one of the reasons that we bless houses with holy water in the weeks following Theophany.  By being baptized in the Jordan, Christ made water holy by fulfilling its original intended purposes to give life, cleanse, and satisfy our deepest thirst.  Holy water manifests Christ’s blessing of the entire creation, extending even to the small details of our daily lives.  In light of our Lord’s baptism, we are always on holy ground; now nothing is intrinsically profane, evil, or cut off from God.  All reality is called to shine forth with holiness.

Our challenge, then, is to play our role in showing forth the holiness of our bodies, our words, our relationships, our actions, and every aspect of the creation for which we are responsible.  Christ calls each and every one of us uniquely to offer ourselves to Him and to play our distinctive roles in fulfilling His purposes in the world.  By baptism, we already participate in the divinized humanity of Jesus Christ.   We wear the garment of light that He has given us, and  now each of us must actually turn away from sneaking around naked in the garden like Adam and embrace the glory of our salvation personally and intentionally.  That is what repentance is all about, and no one else can do that for us.  Others may pray for us and help us in so many ways, but they cannot repent for us.  Only we ourselves may do that.

Epiphany is a great feast of our salvation in Jesus Christ.  The eternal Son of God has made a way for us to participate in His divine glory by humbling Himself to be baptized in the waters of the Jordan.  He does so to save Adam and Eve, all their descendants, and the entire creation.  He clothes us in a garment of light in order to cover our nakedness, which had degraded us as slaves to our mortal flesh in a world of death and decay.   So let us joyfully celebrate our Lord’s baptism by remembering that He has already clothed and restored us to our ancient dignity in His image and likeness.  Let us drink and sprinkle holy water as a sign that we must play our unique roles in making every dimension of our lives an icon of God’s holiness.  In other words, let us behave each day as those who have put on Christ.  Let us shine with the great glory that He has given us both through His birth and His baptism. There is no better way to bear witness that the prophecy really has been fulfilled:  “[T]he people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.” Yes, the good news of this feast extends even to you and me. That is surely cause for celebration.

2 comments:

  1. Thank you for this sermon, Father! I read it after having a “where-are-my-clothes” dream and now I wonder whether all our “where-are-my-clothes-dreams” are re-enactments/memories of Adam and Eve “sneaking around naked in the garden like Adam” reminding us to repent. (I am looking forward to Chrismation in the Orthodox Church on this coming Pascha.)

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