THE MINISTRY AND THE FEATURES OF THE MINISTER The apostle Paul talks to us about how the minister should be in his behavior in his life, and his relationships with others: 1- The acceptable time 1 - 2 2- Without offense 3 3- His strife 4 - 10 4- His heart should be wide open 11 - 13 5-The minister should have no fellowship with the darkness 14 – 18 1- THE ACCEPTABLE TIME: “We then as workers together with Him also plead with you not to receive the grace of God in vain” (1) It is befitting of the minister to have his mission harmonize with his evangelic mind; for its goal to become the “reconciliation to God”. By that he would receive the riches of the grace of God working in, and by him, and his work would not in vain. When the minister works on drawing the hearts of those he ministers to the grace of God and to His salvation work, he would be worthy of being called “A worker together with God”; which the apostle cherishes saying “We are workers together with God”; working together under His leadership, and to the account of His kingdom and heavenly glory. The apostle says: “receive the grace of God”, and not use, or get benefit from the grace of God. As the believer, in receiving the grace of God, finds in it what satisfies his depths; In itself, it is riches beyond evaluation, as it means the enjoyment of God Himself dwelling in us. What does “not to receive the grace of God in vain” means, but declining to receive the good works by the help of His grace. 188 Paul exhorts his listeners not to get slothful, by the mere assumption that God searches for them and sends them as ambassadors for Himself; But on the contrary, and for this same reason, we are committed to please Him, and to reap our spiritual blessings1. (St. John Chrysostom) Actually, he who does not put before himself the will of God as a goal in his life, would become in danger; As, in case he is feeling well, he should zealously reveal the works of love of the Lord; Otherwise, he should joyfully endure, and persevere. The most prominent and great danger is that, by not practicing the will of God, man would separate himself from the Lord, and wouldsevere himself from the fellowship with his brethren. Moreover, although being unworthy, he would dare to partake of the blessings prepared for those truly worthy of them. Here we should remember the words of the apostle, exhorting us not to to receive the grace of God in vain; Those who are called the brethren of the Lord, should not receive such a great divine grace by a spirit of slothfulness in realizing the will of God; but should abide to the apostle’s words saying: “I beseech you to have a walk worthy of the calling with which you were called” (Ephesians 4: 1)2. (St. Basil the Great) “For He says: ‘In an acceptable time I have heard you; And in the day of salvation I have helped you’ Behold, now is the accepted time; Behold, now is the day of salvation’” (2) God says in the book of Isaiah: “In an acceptable time I have heard You; And in the day of salvation I have helped You. I will preserve You and give You, as a covenant to the people to restore the earth, to cause them to inherit the desolate heritage” 1 In 2 Cor. Hom. 121. 2 The Long Rules, 34. 189 (Isaiah 49: 8); which the apostle Paul quoted from the Septuagint version. What is the “acceptable time”, but that of the coming of the Messiah, the time of God’s pleasure and mercies, expected by all believers. And what is the day of salvation, but that when the believer receives the salvation of God by the cross, and responds to it. The apostle says that what the prophet Isaiah prophesied, and the believers of the Old Covenant desired, have been now realized. We are reconciled to the Father; and the disciples and the apostles have delivered the word of reconciliation through the sacrifice of Christ, by which the forgiveness of sins is consummated, and we gained an abundance of the divine grace. By that the apostles became “workers together with the Lord, and receive God’s grace not in vain”. “Now”, the “acceptable time, the day of salvation”. is in our possession; Whereas “tomorrow” is not in our hands, and we do not know how we shall be, in case we postpone the salvation work of God! Today is an acceptable time to receive the Holy Spirit who reveals our hidden wounds, and enlightens our eyes to realize the extent of our spiritual illness; and to carry us to the heavenly Physician, who will grant us His free rich grace that grants us His amazing divine righteousness instead of our weakness The Holy Spirit will also present to us the experience of the deposit of the non-corruption; and will make us enjoy the resurrection of the soul, and her eternal glory, to be shared later by the body. That is the day of salvation, the acceptable time, before we cross over from this life, and find the door closed. The apostle says: “Now is the accepted time; Behold, now is the day of salvation” (2) This is the time of repentance; Whereas the life to come is the reward. Now is the time of endurance; Whereas then, it will be that of comfort. 190 Now, God is the Helper for us to return from the evil path; Whereas then, He will awesomely ask about the thoughts, the words, and the works of mankind. Now, we enjoy Gods longsuffering; Whereas then, we shall know His justice; when we are risen, some to an unceasing punishment, and others to an eternal life; Each one will receive the reward of his own works1. (St. Basil the Great) When man encounter God, his Savior, he would regret the time he has lost. I am awfully late to reveal my Love for You, O the whole beauty, perpetually old and new! I am awfully late in loving You2. Let us now praise, O brethren, not to rejoice for comfort, but for our labor. Like travelers, singing and praising on their way. If you show progress, you are walking forward; Let there be for you progress in goodness, in true faith, and in upright life, so as to sing while consummating your journey. (St. Augustine) 2-WITHOUT OFFENSE: “We give no offense in anything, that our ministry may not be blamed” (3) The faith of the apostle Paul, his flaring zeal, and his perpetual labor for the sake of his own salvation and that of others, left no chance for any offense; having been wholly keen on not giving any offense to the Jews or to the Gentiles, for the sake of whom Christ died. When speaking about the law, he always confirms that it is good, and that he does not stand against it, but only against the literality of keeping it. Yet, at the same time, in order to gain the Gentiles, he also confirms that there is no more 1 The Long Rules, Fathers of Church, vol 9: 224. 2 Robert Llewelyn, The Joy of the Saints, Spiritual Readings throughout the Year, Springfield, Illinois, 1989, p. 1. 191 need for observing the statutes of purification, both the literal and the symbolic. The apostle presents three features of preaching the word: an enflamed forthcoming zeal; a soul ready to endure any probable risk; and knowledge and wisdom, connected together. His love of adventure (in preaching), and his blameless life, would have no benefit for him, if he has not received the power of the Spirit1. Meditate in what kind of man should be, he who confronts such torrential storms, and cleverly stands against such great obstacles on the way of the common good. He has to be reverent without boasting; respectful, yet compassionate; a firm administrator, yet sociable; and humble, yet, amiable; … to be able to overcome such mighty difficulties2. It is befitting of the priest to shine with his good behavior on all men, to let them follow his example. But, if his light turns into darkness, What would dwell upon the world?! Would it not be desolation3?! The Lord put us here to be lights, to teach others, to be a leaven, to walk like angels among men, as spirituals among naturals, to let them benefit from us; and to be seeds that produce fruits. There is no need for words, if our life shines with light! There is no need for teachers, if we show good works. There would be no idolaters, if we are true Christians. If we keep the commandments of Christ, endure suffering, let others benefit from us, If we bless when reviled; and do good if ill-treated, There would be no more violence; and all would resort to goodness4. 1 In Ephes., hom. 6. 2 De Sacer. 3: 15. . 3 الحب الرعوي، ص 178 4 In 1 Tim. Hom. 10. 192 There is nothing worse than to become philosophers in words and not in deeds1. There is nothing easier than words; It is better to teach me by your way of life2. We are in need of good behavior and virtue, not of eloquence of speech; For works, and not for words3. (St. John Chrysostom) What would be my profit, occupying the first place in the congregation, and possessing the honor of prominence; if I have no good works that make me worthy of such honors4?! For him who receives the responsibility of leadership, being free of sin is not good enough; He is committed as well to rise up to the level of doing good; according to the commandment: “Depart from evil and do good” (Psalm 37: 27). All traces of sin should not be wiped off his spirit, that should also be equipped with virtues; he would surpass his flock in virtue, more than exalting over them in honor. He is committed to designate for himself no limitation for doing good, or spiritual growth … And not to count his prominence over the laics a great achievement. He should not measure himself as compared to others, whether wicked or spiritually ahead; but should measure himself in the light of the divine commandments5. (St. Gregory, the Nezianzen) 3- HIS STRIFE: “But in all things we commend ourselves as ministers of God; in much patience; in tribulations, in need; in distress” (4) 1 In 1 Tim PG 62: 552. 2 In Act. PG 60: 225. 3 In Eph. PG 62: 159. 4 In Ezek. Hom. 5: 4. PG 13: 707. . 5 الحب الرعوي، ص 656 193 The apostle consummates his talk, showing that he, and his fellow ministers, are doing their best to realize the ministry of reconciliation, whatever would be the cost or labor, not only by giving no offense in anything, but by appearing as true ministers of God. Commending the apostle Paul, St. John Chrysostom says: [Oh, If I could cast myself on the body of Paul; attach myself to his grave, to the dust of that body that “filled up in his flesh, what is lacking in the afflictions of Christ” (Colossians 1: 24); who bore the features, and cast the seeds everywhere?! Yes, the dust of that body, through which Christ spoke! How would I be happy to touch the dust of those eyes which, after having been blinded by the splendor of glory, restored their insight for the sake of the salvation of the world! Those eyes which, while in the body, were found worthy to behold Christ! Those eyes which saw indescribable things! I should like to touch the dust of those feet that tirelessly covered the whole world1]. “They work in much patience, in tribulations” Paul confronted persecutions on every side; from his own kinsmen, and from the Gentiles. “In needs”; having suffered hunger, thirst, nakedness, need for life necessities; that he had to work with his own hands to cover his needs together with those of his co-workers. “In distresses”; that he did not know what to do. That is the portion of the faithful servant, to share the cross of his Christ, to enter together with him into the narrow path, and to confront limitless difficulties; and in all that he remains faithful to his mission; not only doing God’s work with diligence, but to receive readily everything that could dwell upon him with thanksgiving and the joy of heart. He would find his pleasure in enduring every labor for the sake of ministry, in practicing every virtue, and forsaking every thing with joy. 1 In Rom. Hom. 32. 194 While the false ministers, are only preoccupied with pleasing their listeners; the true ministers are preoccupied with pleasing God whom they serve; They partake of the passion of the Lord, and do not seek any temporal honor or commendation from anyone. That is the grace of the Holy Spirit that fills the soul and the whole house with gladness and strength; grants the soul sweetness to endure the passions of the Lord; and the present suffering would have no physical impact because of the hope for the things to come. Now, as you approach the ascension to the high power and glory, you have to run your life as such; through co-operating with the Holy Spirit, to endure every suffering and temptation with joy; to appear worthy of the dwelling of the Spirit in you, and qualified for the inheritance of Christ; You should neither be puffed-up, nor weakened by slothfulness to the extent of falling down yourselves, or becoming the cause of others to fall into sin1. (St. Gregory, Bishop of Nyssa) We hear the apostle, while under that (light yoke and burden) say: “In all things we commend ourselves, as ministers of God, in much patience, in tribulations, in needs, in distresses, in stripes, etc.” (4, 5). And in the same epistle he says: “From the Jews five times I received forty stripes minus one …” (2 Corinthians 11: 24); beside other sufferings that could not be endured except by the help of the Holy Spirit2. (St. Augustine) That was called by the blessed apostle a “gift”, in case man is ready in faith to suffer for the sake of his hope in God; saying: “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for his sake” (Philippians 1: 29). And St. Peter, in his epistle also wrote: “If you should suffer for righteousness sake, you are blessed” (1 Peter 3: 14, 4: 13). 1 On the ChristianMode of Life. 2 Sermons on New Testament Lessons, 20: 1. 195 Therefore, if you find yourself on an easy way and in gladness, do not rejoice; And when a tribulation happen to dwell upon you, do not bear a gloomy countenance; and do not count that as something foreign to the way of God, which has long been treaded by all ages, along all generations, through the cross and death. How could you assume that sorrows do not belong to the way? Do not you desire to follow the lead of the saints? Or you wish to choose for yourself a way on your own, that has no suffering?! The way to God is a daily cross. No one could ascend to heaven by the easy way, which we all know where it leads1! (St. Isaac the Syrian) “In stripes, in imprisonments, in tumults, in labor, in sleeplessness, in fasting” (5) “In stripes, in imprisonments” Although the book of acts presents a live testimony of some of what the apostle confronted, yet it certainly did not cover them all. “In tumults” (skastastasiais); having faced more than once such dangerous armed riots and loud outcry, because of his preaching of the gospel, and his testimony to the Lord Christ. He probably means that the apostle often had to move from one place to another because of the disturbance that chased him everywhere. “In labor”. He did not cease to labor continuously in every city and country, to spread the gospel of God. “In sleeplessness” He spent many sleepless nights without giving his body its due rest; watching all night to pray for the sake of his people. He was a man of prayer, who helps his people by his prayers, to overcome their unseen enemy. I wish every priest would perpetually pray for the sake of the congregation under his care, to help them have the conquest on 1 A. J Wensinck: Mystic Treatises by Isaac of Nineveh, 1923, p 288. Dana Miller: The Ascetical Homilies of St. Isaac the Syrian, 1984, p. 279. 196 the unseen host of ‘Amalek’, namely the demons who attack those who long for a life of piety in Christ1. (The scholar Origen) Although those who strive for the sake of the true faith, have not yet been rewarded; The Truth Himself exhorts His beloved followers to persist on confronting any danger for the sake of the true faith. This is testified by the apostle Paul who says: “For I am persuaded that neither death nor life, nor angels … shall be able to separate me from the love of God” (Romans 8: 38, 39). Can you see, O my friend, the flame of those feelings? Can you feel the heat of that love? Paul does not covet what is Christ’s, but he covets Christ Himself; Such a kind of love could never get satisfied; He is ready to forsake with joy any temporary present or future pleasure; Yes, and even to endure all kinds of sufferings; to keep this flame perpetually live in him Paul gave us an example by deeds as well as by words; he left us with memories of his sufferings. Recalling him, together with the fathers Patriarchs, prophets, apostles, martyrs, and priests; I could not help but rejoice in what we normally consider as misery. I feel ashamed when I recall how those who have not got the lessons we had; but by nature, but have gained by nature prominent positions in the race to virtue2. (Father Theodoret, Bishop of Cyrus) “In fasting” some of which could have been for lack of food; and some by his own choice, for the grace of God to work in him and in his ministry. “By purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love” (6) “By purity” (hagnoteeti), meaning the purity of the mind, its simplicity, the purity of emotions and conscience; together with the holy life of chastity, required by the gospel; As it would be 1 Homilies on Leviticus, 6: 6. 2 Letter 21. 197 impossible to testify to the Savior, and to give compassion to the souls to make them enjoy the salvation work, without the purity of the preacher; And it would also be impossible to receive salvation, and to enjoy the fellowship with God, in His Son, by the Holy Spirit, unless man is purified from the love of the lusts of the world. It is befitting of the priest who ministers to the divine altars, before anything else, to gird himself with purity; As he would not be able to purify the old and to establish what is new, unless he becomes clothed with linen. We often talked about the linen clothing, in particular in our dealings with the priestly attires, and said that this kind of clothing bears the appearance of purity; although linen itself has its origin in the earth1. (The scholar Origen) “By knowledge”. As any zeal for work without the knowledge of the divine secrets, and of God’s plan toward man, could turn to madness. “By longsuffering”. Whatever the extent of disturbances. “By kindness”, A preacher should not only, with longsuffering, endure those who attempt to make him lose his temper, but, with kindness, he should accept what they do; in compassion like a father dealing with a sick son; doing it with everyone, in particular his persecutors. “By the Holy Spirit”, the Grantor of love, joy, peace, etc. (Galatians 5: 22, 23), a preacher realizes that he would not be able to practice his ministry and his testimony, without the grace of the Spirit in him. “By sincere love”, which the apostle Paul often expressed by giving up one’s own life for his brother’s sake, for the sake of the salvation of others, and for the spread of the kingdom of God. This kind of virtue makes man like God. Considering the many other virtues which are less important than love; those that go around man’s strife against lusts, greed, 1 Homilies on Leviticus, 4: 6. 198 love of money, and anger; Man would find out that love is the virtue which he shares with God Himself; about which the Lord Christ, Himself, says: “Pray for those who spitefully use you and persecute you; that you may be sons of your Father in heaven” (Matthew 5: 44, 45). Discovering how love is the crown of virtues, Paul sought to plant it with the utmost care. It would not be easy for man to love his enemies, bless those who curse him, do good to those who hate him; But if he takes into consideration the mutual nature which he shares with them, he would no longer care for the sufferings they cause him; The more they spitefully treat him, the more he treats them with compassion, like a father who feels sad when he sees how his mentally disturbed son grows more violent. Diagnosing the kind of infirmity that creates such violent and wild attacks against him, he grew more caring for his adversaries as sick people. We hear him talk with exalted compassion about those who five times scourged him (2 Corinthians 11: 24), who stoned him, shackled him, shed his blood, and desired to cut him into pieces, saying: “I bear them witness that they have a zeal for God, but not according to knowledge” (Romans 10: 2); And, warns those who spitefully use him, saying: “If God did not spare the natural branches, He may not spare you either” (Romans 11: 21); And when he foresaw the judgment that will dwell upon them, he could not help but unceasingly weep and mourn for their sake1. (St. John Chrysostom) Referring more to what could not be evaluated for price, he adds “by purity”, beside all the other well known fruits of the Spirit … In case man receives the counsel of Solomon, and takes the true wisdom as a helper and a life partner; saying: “Do not forsake her, and she will preserve you; love her, and she will keep you” (Proverbs 4: 6); he will then appear worthy of this . 1 في مدیح القدیس بولس، عظة 3 199 love, and would celebrate together with the rest of guests who are invited to that joyful wedding, in an undefiled garment, and would not be driven out for not wearing the proper attire for the wedding1. (St. Gregory, Bishop of Nyssa) “By word of truth, by the power of God, by the armor of righteousness on the right hand and on the left” (7) “By the word of truth”, namely by the testimony of the word of God, the divine truth presented by God. “By the power of God”, Talking as though with authority from God, the word set forth from the heart to the heart, to move the whole being of the listener by the divine power. By the power of God here, he does not mean mere miracles, but the divine work in renewing the will of the listener, his mind, and emotions; namely his longing to receive the divine word. “By the armor of righteousness, on the right hand and on the left”. The apostle Paul, in (Ephesians 6: 13-17), talks about the armor of God that includes the girdle of truth, the breastplate of righteousness, the footwear of the gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit. By such a complete arsenal of the arms of God, the evil enemy would be defeated in all circumstances. By saying “on the right hand and on the left”, the apostle means that we shall overcome in the time of joy as well as in the time of sorrow; namely, in opposing evil and corruption, as well as in opposing the self righteousness. He calls them those things “on the left”, that seem as sorrowful, as though they deserve a reward. Does he calls them as such according to the understanding of many; Or because God commanded us to pray, not to enter into temptation2? (St. John Chrysostom) 1 On Virginity, 20. 2 In 2 Cor. Hom. 12.PG 61: 525. 200 The virtue works on two fronts: Faith and behavior, according to our conscience. If we grow on both fronts, the enemy would not be able to touch us by his temptations; Putting on the shield of faith, “By the word of truth, by the power of God, by the armor of righteousness, on the right hand and on the left” (7) 1. (St. Gregory, Bishop of Nyssa) He who truly search for righteousness according to human understanding, will be provided by the armor of righteousness on the left hand; Whereas he who search for it according to the teachings of the truth; and searches in this work for the Son -- “the Righteousness”, will carry the armor of the right hand2. (St. Dedymus the blind) The armor of righteousness of the right hand brings gladness to the mind; while those on the left hand do nothing of the sort3. (Father Theodoret, Bishop of Cyrus) For him whose mind is lifted up, all things seem equal in honor, he does not prefer something to another, for the duration of life is full of contradictions. As for each of us, there is a power for life, either good or bad, according to the words of the apostle: “by the armor of righteousness, on the right hand and on the left, by honor and dishonor” (7, 8); he who purifies his mind, and truly examines the truth of existence, would walk along his way from birth to death, not corrupting it by pleasures, nor destroying it by violence; Yet, according to the normal way of travelers, it will be slightly affected by the things he confronts. As it is common for travelers to hasten up at the end of their journey, whether going through green pastures or rough wilderness; not hindered by pleasures, nor by sorrows; he would likewise hasten without diversion toward the goal set before him, and would . 1 من مجدٍ إلى مجدٍ، فصل 4 :34 2 Pauline Comm. From the Greek Church. 3 PG 82: 414. 201 cross over this life looking forward only to heaven; like a good skipper who directs his ship to his designated destination1. (St. Gregory, Bishop of Nyssa) “By honor and dishonor, by evil report and good report; as deceivers, and yet true” (8) “By honor and dishonor”, Whether honored or dishonored by people, that would not affect his mission, his zeal, and his love for the salvation of his brethren. It is befitting of the preacher to expect war on the two fronts: by being exaggeratedly honored, which would make him forget his mission, and care for his own dignity; Or by being dishonored and wounded, which would make him preoccupied with defending himself and justifying his actions, forgetting his salvation and that of his brethren. “By evil report and good report”, In case he is insulted, he would count it necessary, for God to be glorified in him, even by evil report. And by good report, he would count it as though God is covering up his weaknesses for the sake of the edification of the kingdom of God. “As deceivers, and yet true”, Having been sure of the truth he has received from God, the apostle Paul was not disturbed when he was accused of presenting vain and deceiving teachings. Do not be inclined toward the commendation, lest while getting it, you would dishonor God. The apostle says: “If I still pleased men, I would be a servant of Christ” (Galatians 1: 10). A servant of Christ would cease to please men, and would walk, whether by a good report, or by an evil report; No commendation would make him boast and rejoice; and no rebuke would destroy him.; He is neither puffed up by riches, nor destroyed by poverty; He equally despises both temporal joy and sorrow; “the sun shall not strike him by day, nor the moon by night” (Psalm 121: 6) 2. (St. Jerome) 1 On virginity, 4. 2 Letter 52. 202 If we lead a life worthy of a “good report”, and something favorable is said about us, Let us then endure the “evil report” of the wicked. … If we are admired by those who truly love the truth; Let us then laugh when we are called ‘deceivers’. … When we were spared from several dangers, many said that we are favored by God; Now, let those who wish to say that we are not, have their way. When we endure what happen to us, we may be punished, yet we are not killed; While we are rejoicing, we may look sorrowful1. (The scholar Origen) Many commend the good more than they should; So lest any trace of boasting would probably crawl into the good because of this exaggerated commendation, the Almighty God allows the wicked to distort their reputation and to violently rebuke them; That is why the teacher of the Gentiles testifies that he goes on preaching “by evil report and good report”, and adds: “as deceivers and yet true” If a bad report was given about Paul, who was called ‘A deceiver’, How could any Christian, if he hears some painful words for the sake of Christ count it something difficult to bear? If the Lord Himself who became man for our sake, was accused of being a demon; and a deceiver, before and after His death by His persecutors (Matthew 27: 63) 2. (St. Gregory the Great) Let him who wishes to laugh or make fun goes his way, That would never bother me; as I have only occupied this position to be rejected and to become a laughingstock! I am ready to endure anything! He who persist on his behavior, and would not listen to my warnings, I shall forbid him from entering into the church, as though by the sound of a trumpet, even if he is a prince, or even an emperor! 1 An Exhortation to Marturdom. 43. 2 Epistle 11: 5 to Theoctista, Patrican. 203 Relieve me of my work, or else, do not commit me to come under curse! How could I sit on this chair, if I do not do what befit it? It would be better for me to leave it; As there is nothing worse than a bishop who does not benefit his congregation1! (St. John Chrysostom) “As unknown, and yet well-known; as dying, and behold, we live; as chastened, and yet not killed” (9) Those who hated Paul and his co-workers, counted the daily tribulations that dwelt upon them as a fruit of their wickedness; Yet those same ministers, while preaching the word, experienced daily the power of the resurrection of Christ to let them rejoice in their tribulations. “As unknown, and yet well-known”, People may despise the preacher and count him as unknown, insignificant, and of no dignified position in the society; While heaven itself glorifies him. Paul and his companions were unknown to the wicked, yet wellknown to believers, holy in the Lord. It would look as though we preach in secret, shyly, and in fear; While we actually publicly testify to our salvation, wherever we go; and would never do anything in secret. “As dying, and behold, we live”, Through so many continuous dangers, persecutions, and labor, Yet in all that, we experience the new resurrected life as a gift given to us through the fellowship with Christ the Conqueror of death. “As chastened, and yet not killed”, As though we are rebellious and disobedient children, worthy of chastisement to death; yet, behold, we live and not killed, according to the pleasure of our heavenly Father. “As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things” (10) “As sorrowful, yet always rejoicing”, In all circumstances, and despite all the persecutions and tribulations, we may look as 1 De mut Nom. PG 51: 135-138. 204 sorrowful, yet we are always rejoicing, for we enjoy the exultation of conquest and victory. We have conquered, we conquer, and, by the divine grace, we shall always conquer. The comforts by the Holy Spirit amid the anguish never forsake us. As long as Paul is in this ‘tent’ proclaiming death, and under the heavy weight of this existence, he stays sorrowful all along his journey, as testified by the Psalmist in his heavenly song. They truly were living in the darkness, those who traveled in those living ‘tents’; while the preacher always moaned through this journey1. (St. Gregory, Bishop of Nyssa) “As poor, yet making many rich”, The preacher may be despised as being poor and having nothing in this world, while he presents to the empty hearts an abundance from the riches of the storehouses of Christ. He may have no silver, gold, houses, or lands, yet he presents the King of heaven and earth, who is in his depths, for many to enjoy and be satisfied. “As having nothing, and yet possessing all things”, Apparently we have nothing, but in the depths we enjoy having the treasures of exalted grace, the fellowship of inner glory, and the deposit of the inheritance of the eternal kingdom. It may happen that a Christian is given the choice, either to renounce his faith, or he would lose the right to have a house or to have any possessions. At certain times some Christian rich people chose to forsake all their possessions for the sake of Christ, than to deny Him for the sake of their material possessions. By such a crucial decision they became “as having nothing, and yet possessing all things” (10); possessing the eternal life in the age to come; lest by denying Christ for the sake of riches, they would fall into the eternal death2. 1 On Virginity, 4. 2 Letter 157 to Hilarius. 205 The apostle Paul was rich in the other world; he who said: “as having nothing, and yet possessing all things”1. (St. Augustine) 4- HIS HEART SHOULD BE WIDE OPEN: “O Corinthians! We have spoken openly to you, Our heart is wide open” (11) The apostle presents himself to the Corinthians like a father caring for his children, demonstrating to them his warm feeling toward them. He carries a heart wide open, where all the Corinthians could find a place. By such a wide open heart, he spoke to them with complete frankness, together with compassion; As though he says to them: My talk to you does not come out of a desire to teach, as much as it is out of an abundant love from a heart, preoccupied with each one of you, and wide open to keep you all in the warmth of love, This warmth, which is a virtue and zeal, usually involves width, which is the work of love … There was nothing wider than the heart of Paul, who loved all believers with such purity, to make him endure everything for the sake of realizing his compassion, to say: “We have spoken openly to you, Our heart is wide open”; enough to accommodate you all2! Lest he would deeply wound their feelings, he does not say: “You do not love us”, but says: “not as much as we love you”… In his epistles he bears a testimony that ‘he loves and is loved in return, albeit not equally’… You receive one person; whereas I receive the whole city with its huge population3. ‘Job’ had his door wide open before the guests to whom he gave hospitality in his house. Paul, on the other hand, had his heart wide open to accommodate the whole world; and his hospitality was combined with internationality, that led him to say to the 1 Sermons on New Testament Lessons, 35, 3. 2 In 2 Cor. Hom 13. PG 60: 531. 3 In 2 Cor. Hom 13. PG 60: 531. 206 Corinthians: “We are not withholding our affection from you, but you are withholding yours from us” (12) 1. For that, I perpetually embrace you; And I do not feel any more the labor of teaching; Its burden becomes lighter when the listeners are responding and having benefit. This reward for me is enough to renew my energy, to give me wings to lift me up, and to incite me the more to endure any tough labor for your sake. (St. John Chrysostom) Despite such greatness of God, You can, O soul, receive His Spirit, to dwell in you, and to guide you. (St. Gregory, Bishop of Nyssa) “We are not withholding our affection from you, but you are withholding yours from us” (12) In case you think that you find no way wide enough by love to walk along; It is not because of narrowness in our hearts, or of lack of our love; but it is a reflection of the narrowness of your hearts toward us; You are reflecting on us what is actually in you; You are not opening your hearts for us as we do for you. The strong attach himself to the weak, supports him, and would not let him perish. In the same way, attaching oneself to someone slothful, he sets him up, and provokes him to work. It is written: ‘A brother helped by another, is a strong city’. Such a relationship is not hindered by distances, nor even by death; but it is stronger and more active than any other thing. If it even comes from a single soul, it would make it capable of embracing a multitude at the same time. Listen to what Paul says: “We are not withholding our affection from you; but you are withholding yours from us” 2. (St. John Chrysostom) . 1 في مدیح القدیس بولس، عظة 1 2 In Ephes., hom. 9. 207 “In return – I speak as to my children – open wide your hearts also” (13) The same way a father opens his heart wide to his children, it would be befitting of them to open theirs to him, in order for them to experience the sweetness of mutual love. Opening their hearts would help open their insight to realize the width of their father’s heart. It is as though the apostle Paul says to them: Love me as I love you, to realize my love, that you have not yet done. You have seen a man who traveled the whole earth; whose ambition and goal was to lead everyone to God, which he realized with all his might; It is as though the whole world became his children. He was perpetually wandering, and zealous to call all mankind to the kingdom of heavens, offering care, counsel, promises, prayers, and help; beside casting demons out, who persist on destruction. He used his personal possibilities, appearance, epistles, sermons, works, and disciples, to haul up the fallen, and to support those who strive, to stand fast in their strife. He counseled the repentant, comforted the suffering, warned the hostile, and closely and strongly watched the opponents and the adversaries. He shared with the divine Leader and the healing Physician His struggle; by stretching the hand to help, to attack, to defend, and to give counsel, according to the need in the arena of work; He was everything to those preoccupied with strife. In his greatness, he was more flaring than any flame of fire; And as far as the crown of all virtues, namely “love” he surpassed all. And like when iron melts in fire to become itself fire; so did Paul, who melted in love, to become himself an embodied love. He became as though a father to the whole world, competing in his love with that of the fathers in flesh; or rather surpassed them all in both the physical and the spiritual love, and in his care; giving all his possessions, words, body, and spirit, and his whole being for the sake of those he love1. . 1 في مدیح القدیس بولس، عظة 3 208 (St. John Chrsostom) 5- NO FELLOWSHIP WITH THE DARKNESS: “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (14) The apostle warns them against any fellowship with the wicked unbelievers; considering friendship with unbelievers a “yoke”, through which the believer’s ear is weighed down under the yoke of offensive words, and his eyes under the yoke of seeing things corruptive to his depths; and all his senses, holy to the Lord, would bow to carry what is not befitting. Here he seeks the rejection of any fellowship with them in their worship, in their lawless behavior, and in their works of darkness. It so seems that some Christians kept their friendship with idol worshippers; accompanied them to their temple, where they partook of their banquets and feasts, that were filled with ethical corruptions. The apostle further more, meant being married to unbelievers; when the believing partner would not have the chance to experience in his home the heavenly church life, nor to enjoy the gift of the Holy Spirit, the Grantor of holiness. Such people would not be able to practice the Lord’s prayer, saying: “Lead us not into temptation”; For, with their complete free will, they bowed down to carry a temptation and a yoke, that would certainly destroy their practical faith. In the Old Covenant, it was forbidden to put the yoke on two different kinds of beasts, like for example a donkey and an ox together; Nor to plant a diversity of seeds mixed together in the same field. So how would righteousness mix with iniquity; and light with darkness?! The apostle says: “What communion has light with darkness?” Here there is absolute contradiction. He, who partakes of the two together in his life, would achieve nothing; as his faith would provide for the light side, Yet his dark habits would quench the flame of his mind. 209 As it is impossible and against reason to conform between light and darkness, he who embrace the two together would become his own enemy, splitting himself two ways: virtue and evil. He creates a battle within himself, in which the victory of one side would involve the death of the other. This inner battle would create an utter confusion in his life. as it is impossible to have the two elements in the same individual, Acquiring evil would mean the loss of strength to acquire virtue1. As there is no communion of light with darkness (14); if darkness withdraws, light has to replace it. The same way, in case evil retreats, virtue has to replace it. In this case, the strength of the body would be unable to oppose the Holy Spirit (for putting the body to death would make it lose the ability to oppose the Spirit). In such a case, the body would come to be meek in nature, and an obedient servant to the Holy Spirit. Once the cruel soldier disappear with his evil, he would be replaced by the soldier, armed with virtue, wearing the breastplate of righteousness, carrying the sword of the Holy Spirit, protected by the complete armor of God, the helmet of salvation, the shield of faith, and the sword of the Spirit (Ephesians 6: 14-17). Then the body would come to be a servant to the master, namely, the mind, and would respond to all its commands in virtue, which works to serve the body2. It so seems to me that God says to such a corrupted man: You, whose life is corrupt, Would you call for the help of the Source of non-corruption – God the Father? Why would you defile that pure Name by your unclean words? Why would you dishonor the non-corrupt nature? If I am a Father to you, your life should befit my good attributes. I cannot recognize the image of My nature in you; your features wholly contradict My features. “What fellowship has righteousness with lawlessness; and what communion has light with darkness?” (14). What relationship 1 On Perfection. 2 Commentary on Song of Songs, Homily 10. 210 has life with death? And how could purity conform to defilement1?! There is no way by which we can find harmony between contradictory things, with nothing in common. According to the apostle Paul, there is no fellowship of righteousness with lawlessness, or between light and darkness; And in short between the attributes and the special name of the essence of the nature of God , and everything that contradict them concerning evil; Hence, we can perceive that the corrupt soul is a sojourner and a stranger from goodness2. (St. Gregory, Bishop of Nyssa) Concerning how the apostles look at the heretics, we find in all their epistles that they hate defilement, and say that there is no fellowship between justice and injustice; or between light and darkness; As how could darkness give light; or how could injustice give justice? They are not from God, but from the spirit of the antichrist; Therefore how could the enemies of God, whose chests are filled with the spirit of the antichrist, deal with the divine spiritual issues3? As there is no accord between Christ and Belial (15), and between justice and injustice, two contradictory kinds of love could not be found in the same individual ; it is impossible for one soul to love both good and evil; It cannot love good unless it hates evil4. (St. Jerome) “What accord has Christ with Belial? Or what part has a believer with an unbeliever?” (15) Christ’s plan, interests, and mission are completely different from those of Belial; How could man serve both of them together, and how could he please both of them at the same time? 1 The Lord's Prayer, sermon 2. (ACW). 2 On Virginity, 15. 3 Letter 73: 15 to Jubian. 4 Hom. 73on Psalms. 211 Because the Holy Spirit is our true baptism, we remain perpetually baptized. He is perpetually in us, and nothing can deprive us of our baptism. However, in case we deny God, and harmonize with the devil, the Holy Spirit would retreat; refusing to stay in the same place where the devil dwells1. (St. Felixinus) “And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: ‘I will dwell in them, and walk among them. I will be their God, and they shall be My people” (16) The believer is the temple of God, dedicated to the ministry of God, who promised to live in his depths, walk with him, and receive him as His own son. How then could there be an agreement between the temple of God and that of the idol? God, being a jealous God would never give His glory to someone else; nor share the same heart with someone else. As there is nothing in the eyes of a Jew, more defiled than to set an idol in the temple of the Lord, It is unbefitting to have a fellowship of the two kinds of worship. The idol worshipper will never worship God; And the Christian would never worship an idol. Therefore, how is it possible for these two to get married, and to live under one roof?! The apostle confirms God’s longing to set His holy house in the heart of the believer as His own temple. He is no passerby who comes to spend one night or more, but He is the Owner of the believer’s heart, a perpetual Dweller in it, and would never have a partner; He walks in his depths, proclaims that He is his God; he would be one of His people, receives His divine work, of teaching, enlightenment, help, protection, guidance, and satisfaction; and receives blessings with no limits. Because of His dwelling, we would get all what concern God the Father, as well as all what concern His only begotten Son2. 1 On the Indwelling of the Holy Spirit. 2 Comm. On John Book 1, ch. 9: 24. 212 So was the pleasure of God to come down from His Holy heaven, and to take over your reasonable nature; He took a body from the earth, and united it with His divine Spirit; so that you (the earthly) could gain the heavenly Spirit. And once your soul has a fellowship with the Spirit, and the heavenly Spirit enters into your soul, you would be a perfect man in God, a heir, and a son1. It is befitting of the divine temple to have incense of the sweetest fragrance. Every virtue is a mental incense, well received by the God of all2. (St. Cyril the Great) St. John saw the holy city of God coming down from heaven, built on foundations of precious stones, and has twelve gates (Revelation 21: 1-21) … In this city Christ reigns, dwells, and walks among His people, its inhabitants. Just meditate in how the saintly soul is holier beyond description; It embraces Christ whom heaven itself is not wide enough to accommodate … It has to be a wide house for Him to walk in! It is written “You are the temple of God, and the Spirit of God dwells in you” (see 1 Corinthians 3: 16). Let us then prepare our temple, to be good enough for Christ to come and dwell in it; Our soul would become Zion, a tower set in the highest; perpetually up, and never down3. (St. Jerome) “Therefore, come out from among them, and be separate, says the Lord. Do not touch what is unclean, And I will receive you” (17) Owing to the seriousness of the situation, the apostle seeks from his people to separate themselves from idol worshippers, like someone fleeing from a leper. 1 Sermon 32: 6. 2 Sermon 57 on Luke 57: 9-58. 3 On Ps. Hom. 46. 213 “I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty” (18) Separating himself from the wicked, the believer will lose nothing; but will have his eyes opened to see God as his Father; Such a great honor and happiness! He will enter into a reference to the divine family; and will bear the features of that family, of a holy, exulted, secure, heavenly life. “Says the Lord Almighty”…. However great is the love and compassion of the earthy fathers, they often are not able to fulfill the needs of their children, for the lack of power or possibilities. God, Almighty, on the other hand promises and fulfills; and offers His children more than what they ask for or need. Yet, He demands from us to separate ourselves from all uncleanness and defilement, to receive us as His own children. That is why the apostle exhorts us to be pure. Paul seeks from us to set a separating wall between ourselves and the Gentiles who still live in defilement; and to separate ourselves, as well, from the heretics, who do not believe in purity, and even in God1. (St. Clement of Alexandria) 1 Stromata 3: 73: 4. 214 AN INSPIRATION FROM 2 CORINTHIANS 6 LET US WORK TOGETHER WITH YOU, WITH A WIDE OPEN HEART Your exalted grace draws me to work together with You. What an honor for me to work with, and by You! It is an acceptable time, and a day of salvation. Your mercies anticipate to embrace every soul. Sanctify me to be qualified to minister to Your children, O Holy One. To be blameless in my mind, my words, and my behavior. To preach by my life, the work of Your grace. That no one would be offended by me; Nor blaspheme You because of me! Grant me to follow the lead of Your apostle Paul To find my joy perpetually in the sufferings for the sake of Your ministry. For me, watching the night would be more sweet than sleep. And fasting would be better than any food. Ministering to Your children is the best part of my life. Grant me the wide open heart Where everyone would find a place. It would never get narrow, as long as You dwell in it. It will never seek a reward for its unceasing eruptive love! Love itself would be the only reward I want. Because he whose heart flows with love, will acquire You in it. I shall minister to You, O true Light. I shall not receive a fellowship with the darkness.
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