THE BELIEVER AND HIS FELLOWMEN The Church may be considered as a hospital where all patients are treated, rather than a tribunal where people are indicted. In this light, a Christian should find it appropriate to be gentle towards his fellowmen who are weak in their faith. In the spirit of love, the believer will provide support rather than indictment so that all might walk in the path of redemption and enjoy fellowship with God. 1- Tolerating the Weak without Contempt 1-9 2- Avoiding the Indictment of our Fellowmen 10-13 3- The Kingdom of God and the Failings of the Weak 14-23 1- Tolerating theWeak without Contempt: Before studying the words of St Paul in this Chapter, we would like to elaborate on the meaning of “weak fellowmen’: a. St John Chrysostom1 considers that St Paul is addressing here a problem that arose between the Jews and the victorious converted believers. Some feared that the converts ate pork besides meat and so unconsciously broke the Law. Therefore they pretended to be pious and to fast, and abstained from eating meat altogether. Others comprehended that they had become free from such literal rites through the Lord Jesus Christ and therefore ate all kinds of meat. As a result, a struggle and arguments developed between them and those who appeared to be fasting and who actually suffered on account of their weak faith. In his appeal, St Paul wisely avoids to enter into this struggle, and considers the issue of food so trivial that he does not want the Christians to waste their thoughts or time on such matters. Therefore he opposes the struggle between the two groups without favoring any side. With wisdom too, St Paul appears to be reproaching the strong ones who had no doubts about the various foods. He reproaches them due to their disdain of weak fellowmen who had lived for years under the Mosaic Law and before they came to learn about the Christian faith. It was hard for them, therefore, to put away that burden. In his reproach however, the Apostle does not deviate from the truth while he gently reveals the frailty of the weak and their doubts. He offers, indirectly, a solution by calling them “weak’ to indicate that they are no longer healthy and are in need to turn to the Spirit for support in order to regain their strength. b. Some thinkers consider that the victorious converts belonged to a group of Jews known as the Essene sect. These tended to overcome the body through great asceticism. St Paul refers to them in (Col 2: 16-23); and the Jewish historian Josephus reports that some Roman Jews abstained from eating meat as they feared to be defiled by anything that could be impure among the various kinds of meat. 1 In Rom. hom 25 340 c. Some thinkers believe that it was these fellowmen who forbade eating the meat and drinking the wines that were offered to the pagan idols first and then sold in the markets, (Col 9: 4-13) In any case, what is reported in this Chapter is a living charter for relationships between fellowmen in the Church who seek spiritual stature. He reveals the obligation of everyone to relinquish foolish arguments on trivial matters, and to be concerned with constructive issues. This needs to be done in a spirit of love that carries no disdain or indictment. The Apostle says: “Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him” (1-3). The following points are noteworthy (1-9): First: If someone’s faith is weak as he doubts which meats are considered impure by the Law, nevertheless he is acceptable to God even though he is weak. Therefore it is not right to reject him, and the Church should welcome him without destroying his life through trivial arguments. Second: The Apostle tells the strong “do not despise’ the weak…those firm in their faith need to guide the weak and urge him to better ways, without arousing any doubt concerning his salvation and without belittling him. The amazing thing is that St Paul the Apostle, who represents strength of faith that transcends all doubt and all literal interpretations of the Mosaic Law, was subject to such treatment. He had walked in this path in order to avoid being a stumbling block to those whose faith was weak; and not due to any questions in his mind. He explains: “For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some”(1 Cor 9: 19-22). Fr Youssef writes in the same context and says: [It surely was neither beneficial for Timothy to be circumcised, nor for the Apostle to have his head shaved, nor to observe the Jewish rites of purification, or to walk barefooted, or pay the traditional monies. However, this was done for the sake of many and without seeking any personal gain1]. Third: The Apostle says: “let not him who does not eat judge him who eats’: Those whose faith was weak, and who had doubts concerning the foods prohibited by the Law of Moses, were indicting the converted Jews who no longer submitted to its literal application. They considered them greedy. In this manner, the weak became a judge of the strong rather than considering his own deeds and recognizing his mistakes. Fourth: St Ambrose2 considers that a believer who observes the chastity of his body but disdains the married is like someone who eats grains. It is not appropriate for 1 Cassian: Conf. 17: 20 2 Conc. Virgins 1: 6 341 the chaste to indict or convict the married, or for the married to convict the chaste. Indeed, both are acceptable to God as long as they behave in a spirit of faith and love. St Clement of Alexandria writes about the issue of food in a believer’s life. He notes that it is appropriate not to give much importance to appetizing foods even when we have guests. He says: [Real food is in giving thanks…a person who gives thanks is not preoccupied with pleasures. If we wish to encourage our guests to be virtuous, we need to avoid offering appetizing food. In this manner we will be providing a luminous example of virtue since we proclaim our love towards him in the Lord Jesus Christ1]. Fifth: St Paul goes on to say: “Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand”(4). Here the Apostle is addressing those whose faith is weak yet convict their fellowmen of greed as they eat all meats. They consider these to be sinners while they place themselves in the seat of judges and condemn others…whereas the Judge himself seeks to strengthen believers and make them steadfast. The words “To his own master he stands or falls’ indicate that the Judge considers the steadfast faith of a believer to be a gain for Himself, whereas his failure is a loss. This is a matter that concerns God Himself, Who is the Master of all mankind, and Who yearns to win over every soul to Himself. May we conceive the extent to which God yearns to make us, as well as all our oppressed fellowmen, to be steadfast in Him…He is the One most concerned for the salvation of all, if such an expression can be used! Sixth: “One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind” (5). What is the Apostle’s intend in his use of the word “day’ in this context? Some believe that he is applying the same principle concerning absolved and forbidden foods observed in the Jewish traditions during the Jewish fasts and feasts. Will the Jews observe just these days to be holy, or will they consider that all days are holy? St John Chrysostom believes that the Apostle is referring to the Jewish fasts…However; we find that he is asking every believer to “be fully convinced in his own mind”. This means that one should apply his mind and conscience concerning this issue. St John Chrysostom wonders why the Apostle is using that kind of logic with the people of Rome. Why does he give each individual the freedom to make his own decision concerning this issue, whereas he is clearly strict in stating what is right in his other Epistles? In (Col 2: 8, 16), he says: “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ… So let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths”. St John Chrysostom answers by stating that the Church in Rome had received the message of faith at a much later time. Therefore the believers there could make such decisions. Moreover, the Apostle does not wish to cause divisions concerning the observation or disregard of the Jewish seasonal fasts and feasts. We can also add and say that the Apostle wishes them to wait until his visit. He would then reveal to them the mysteries of the Christian faith so that all would 1 Instruc. 2:1 342 be lifted up above these seasonal traditions. That would not be the result of an apostolic command that had to be unquestionably obeyed. Rather, it would be the result of evangelical and apostolic teaching that they would comprehend and digest through direct interaction and dialogue. The difference between his address here and that in his message to the Colossians is that the Apostle here is addressing the simple people who have just started on the path of faith. In contrast, in his address to the Colossians, he warns them against separatists who strongly call for the institution of Judaism. Consequently, these voices cause confusion on a wide scale. There is a difference between a believer who has doubts because he has practiced the literal teachings of the Law for a long time, and between a teacher who intentionally speaks and preaches that the Church should be obligated to resume the traditional life of literal submission to the Law. We do not wish to address the subject of the ecclesiastical plan for feasts and fasts based on evangelical principles and its complete divergence from the plan based on the Law and its literal applications. This is a topic which we address in our interpretation of the Epistle of Paul to the Colossians. We resume our study here and note that the Apostle seeks to draw the believers in this new Church away from the arguments concerning the literal applications of the Law. Rather than attend to these matters, he desires them to give thanks to God as he says: “He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks” (6). Through such practices, the Apostle reveals how everyone could demonstrate sincere intentions, as all find it appropriate to give thanks to God rather than enter into useless arguments. It would involve those who are weak and unable to give up the obligation to apply the Law such as the observation of the Jewish feast and fasts; as well as those who have become free of these literal practices. Possibly, these words also indicate that the custom of the Christians to offer thanks at meal times goes back to apostolic times. Seven: With great wisdom, the Apostle draws both parties away from discussing such matters as he intends to reveal that God is concerned with each individual. God has bought us with the precious Blood and has counted us as His own. He counts it as His gain if we live for Him through faith; and as His loss if we die due to lack of faith. The Apostle says: “For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living” (7-9). St John Chrysostom comments as follows: [In this manner, the Apostle has clarified matters…How can someone who lives to obey the Law ( and is servile to its literal practice) live for the Lord Jesus Christ?...We are not free for we have a Master Who desires us to live and does not seek our death. Therefore such matters are His concern more than ours. With these words, he reveals that God cares for us more than we care for ourselves, and consequently counts it His gain if we live, and His loss if we die. When we die, we die for ourselves as well as for the Lord – and here he refers to our death of faith. In either case, this should be enough to convince us that He cares: it is for Him that we live or die. The Apostle is not satisfied with these words as he adds saying: 343 “Therefore, whether we live or die, we are the Lord’s” : He seeks to carry us over the barrier of physical death…which is a great indication of his care1]. St John Chrysostom continues his comment and says that God as a Master is concerned with our salvation. He does not despise His slaves as He offers His love in the form of His Life and not in terms of money when He Himself became our salvation. He has offered His Blood as a great price and ransom, while indicating His inexpressible power…How can we abandon Him after all that, and revert to the literal application of the Law?! He has died and He is risen in order to grant us life, therefore we count ourselves indebted to Him whether we are presently here on earth or have passed away. The Apostle says: “…and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again,’ (2 Cor 5: 15). 2- Refraining from Convicting our Fellowmen: The Lord has offered His precious Blood as a mystery for our redemption: through Him we live and by Him we are strengthened in our struggles. We have become His own in our totality…with such an understanding, we find it reasonable to submit all our feelings to the One who has saved us rather than be preoccupied with convicting others. Moreover, accusers are not their own masters for they too belong to Him who has redeemed all mankind. By convicting others, we corrupt our lives and offend our God as well as our fellowmen. On the one hand, we corrupt our inner depths when we despise our brothers rather than show kindness to them. On the other hand, we offend God Who is the Judge to whom all are subject. Everyone will have to present an account of his life to Him. St Paul points out that by indicting others we become as stumbling blocks to them: “But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way” (10-13). He addresses his weak brother, who has doubts concerning literal Jewish traditions, and urges him not to convict his strong brother who has risen above the literal observation of the Law. He also addresses the strong and urges him not to belittle the weak…none of them should be concerned with the deeds of the other. Indeed, all should look up to God Who is the Judge of all mankind and to Whom all creatures are subject, (Isa 45: 23). The Apostle borrows Isaiah words about God (Isa. 45: 23) and applies them to the Lord Jesus Christ as He is God the Word and the Judge. 3- The Kingdom of God and the Stumbling of theWeak: 1 In Rom. hom 25 344 St Paul draws us away from the preoccupation with the conviction of others or belittling our fellowmen, and brings us before the seat of God. He wishes us to stand there not only to arouse in us feelings of awe of that day, but also to raise our thoughts to the “kingdom of God’. We all need to enjoy that state of mind constantly as this will enable us to focus our concerns on one matter, and that is our fellowship with God through our Lord Jesus Christ and His Holy Spirit. The Apostle says: “I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean” (14)… This is a clear statement which the Lord has declared to indicate that all is pure to the pure; and it becomes defiling to the defiled. God’s creation is pure: when we have no doubts and eat, it is accounted as pure. However, if we have doubts due to the Law which has set temporal symbols- and which have been fulfilled- and which distinguished between foods as some being acceptable and others defiling; then these have become impure. Moreover, if we suspect that these have been offered as sacrifice to idols, then they have become impure just by reason of our doubts and not for any other reason. This is what the Apostle confirms to the people of Corinth: “All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. Let no one seek his own, but each one the other’s well-being. Eat whatever is sold in the meat market, asking no questions for conscience’ sake; for “the earth is the Lord’s, and all its fullness.” If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you, and for conscience’ sake; for “the earth is the Lord’s, and all its fullness”. Conscience, I say, not your own, but that of the other. For why is my liberty judged by another man’s conscience”(1 Cor 10: 23-29). Therefore there is nothing in God’s creation that is impure. For this reason, the Church, during periods of fasting, confirms that it does not abstain from foods due to their impurity- otherwise this would be an invention or deviation from the truth.(1Tim4: 3- 4) The Church abstains from foods for the purpose of controlling and directing the body to what is beneficial under the guidance of the Holy Spirit1. Truly, all things are pure. It is the spirit of man which introduces corruption when he has doubts in his mind, and uses things as defiling objects, though they are good by nature. Consequently, they become defiling objects…However, the strong- who has no doubts in his conscience – abstains from these foods on account of his love and desire that his brother does not perish. The Lord Jesus Christ has died for that brother, and St Paul urges us in these words: “Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died” (15). In another passage, he says: “But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse. But beware lest somehow this liberty of yours become a stumbling block to those who are weak. For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to 1 Cassian: Conf. 21:13 345 idols? And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble” (1 Cor 8: 8-13). St John Chrysostom comments: [The sadness of your brother is of greater importance than your insistence to have your food. Note how the Apostle focuses on love: he knows that love can do all things…Do you not value your brother and so ensure his redemption by abstaining from foods? The Lord Jesus Christ did not abstain from becoming a slave, and from dying for his sake. Therefore you should not belittle the act of abstaining from foods for the sake of his salvation…He has died not only for the weak, but for the enemy as well. Will you not abstain from foods for the sake of the weak? The Lord has offered the greater sacrifice, will you not offer the lesser one?!1]. “…for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (17). Do not be preoccupied with the subject of foods as long as the issue of your brother’s salvation engages your whole being. For his sake, abstain from foods that cause him to stumble. In this manner, you also do not provide the opportunity for others to attack the goodness of your thoughts (no weaknesses due to foods)… in other words, even if you righteously have no doubts concerning foods, yet by giving in to the weak you become a stumbling block to others. You do so as the soul of your brother is more precious than the foods from which you abstain or which you eat. St John Chrysostom considers that when a believer struggles and vacillates on the issue of foods, he causes admonitions to his fellowmen and divisions in the Church. Consequently, people outside the Church speak wickedly of Her as well as of your goodness- and which consists of love and unity among brothers, as well as gentleness, etc… Therefore let us testify for the kingdom of God rather than being divisive on account of secondary matters such as foods. Let us testify through unity and the bonds of true love, and through the evidence in us of the fruits of the Spirit which are righteousness, peace, and joy. The best thing is to obtain the kingdom of God…through the fellowship of holy love and the heavenly Church. Love is a holy matter that qualifies you to be a child of God, and that promotes fellowship. St Clement of Alexandria2 The kingdom of God is within us (Lk 17: 21), and it is revealed in righteousness, peace, and joy (Romans 14: 17), therefore who ever has obtained these exists in heaven. The opposite is true for those who live in wickedness, conflicts, and sadness leading to death…these live in the kingdom of the devil, in hell, and in death. This is what distinguishes the kingdom of God from the kingdom of Satan. 1 In Rom. 26 2 Instr 2: 1 346 The Apostle does not speak about joy unconditionally…he clearly confirms and qualifies it as being “in the Holy Spirit” (14: 17). He is acquainted with the spiteful joy which we hear about: “…the world will rejoice…”(Jn 16: 20), and “Woe to you who laugh now, for you shall mourn and weep” ( Lk 6: 25). Fr Moses1 What is the kingdom of heaven of which the Apostle is speaking in this passage? It is worthy to consider the kingdom of heaven from three aspects: It could be seen as the place which the saints will attain when they are given authority. The Scripture tells us: “…has authority over ten cities…you also be over five cities…” (Lk 19:17, 19). The disciples were told: “…you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” ( Matt 19: 28). Or it could indicate that the Lord Jesus Christ possesses the heavens where all things “are subject to Him”and where God is “all in all” (1Cor 15:28). Or that the saints will share and possess with God in heaven. Fr Moses2 Let us be concerned with the kingdom of God- in other words, let Him reign within us, or let us reign through Him- above any other consideration. In this manner, we will be acceptable to God and commended by men “for he who serves Christ in these things (righteousness, peace and joy in the Holy Spirit) is acceptable to God and approved by men” (18). St Paul concludes his speech by urging us to do deeds that are positive and constructive to the every soul. He says: “Therefore let us pursue the things which make for peace and the things by which one may edify another. Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin” (19-23). Therefore let our goal be to maintain the peace and unity of the Church. Let us keep away from divisions since nothing can be constructive or maintain the work of God in the Church unless peace and brotherly love exist. 1 Cassian: Conf. 1:13 2 Ibid
Welcome