THE BELIEVER AND EVERYDAY LIVING The previous chapters have revealed the potential of grace in the life of a believer. In this chapter and the following ones, the Apostle speaks about ways of importing grace into our daily life. This is necessary so that we might enjoy constant divine blessings and avoid being deprived from steadfastness in the Lord. In that context, the Apostle says: “And of his fulness have all we received, and grace for grace” (Jn 1: 2). In Chapter twelve, St Paul speaks about the following: 1- Offering all our life to God 1 2- Internal as well as external renewal 2 3- Struggling earnestly 3 4- Diversity of Gifts 4-8 5- Brotherly love 9-10 6- Spiritual fervor 11 7- Finding joy in hope 12 8- Distributing to the needs of the saints 13 9- Blessing persecutors 14 10- Applications of fellowship 15 11- Humility 16 12- Living peaceably with all 17-21 1- Offering All our Life to God: St Paul begins this part of his message with an appeal to offer our whole lives as a practical sacrifice of love to God. Rather than present detailed and defined instructions, he proclaims the ultimate purpose of the Law: to respond to love with love, and to offer the totality of life to God- in its depths and roots. He says: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (1). The incarnated Word of God has offered His love to us in a practical manner by sacrificing His body as an offering of love on the Cross. Likewise, it is appropriate that through our union with Him, we should have the same thought and offer our love to God in a practical manner. We can do so by offering our bodies as a sacrificial offering of love to God. This does not mean that we kill the body in a tangible manner, but by accepting the “trust’ for the sake of God. This explains the Apostle’s words: “For Your sake we are killed all day long. We are counted as sheep for the slaughter” (Rom 8: 36). Note the following points in the above verse: First: The Apostle begins his discourse with the linking word “therefore”. This is intended to indicate that what he is about to recommend is actually an extension of his previous discourse. He introduces the message he yearns to deliver by the word “therefore” as there should not be any disconnection between his words on faith and his words on behavior- if such expressions are correctly used. Indeed, there cannot be holy behavior without faith, and true faith cannot live without demonstrated good behavior. Second: The Apostle asks his listeners to anticipate “the mercies of God” or His endless kindness as they offer their bodies as a living sacrifice…to avoid the misconception that he asks them for a tangible sacrifice, he says: “a living sacrifice”. 300 St John Chrysostom says: [ When the Apostle speaks of a “sacrifice’ he adds the word “living’ in order to dismiss any thought that he is asking them to kill themselves. Moreover, to make it distinct from the Jewish sacrificial offering, he says: “...holy, acceptable to God, which is your reasonable service”. This is because their sacrifice was tangible and not wholly acceptable. God, in the Scriptures, says: “Who has required this from your hand?” (Isa 1: 12). Different expressions have indicated clearly His rejection and dismissal…for He says: “Whoever offers praise glorifies Me” (Ps 50: 23); “I will praise the name of God with a song, and will magnify Him with thanksgiving. This also shall please the Lord better than ox or bull” (Ps 69: 30, 31). In another passage, He ridicules animal offerings, and says: “Will I eat the flesh of bulls, or drink the blood of goats?” (Ps 50: 14). This is what Paul also asks us to do when he tells us to offer our bodies as a “living sacrifice”. Some may ask: How can the body become a living sacrifice? Let your eye not look at wickedness, then it will become a sacrificial offering! By not uttering unclean words, your tongue becomes an offering! By not practicing forbidden acts, your hands become a complete offering! This is not enough, however, for it is necessary to do good deeds: The hand should offer alms, the mouth should bless opponents, and the hearing should find pleasure in the passages of the Holy Bible. Indeed, offerings do not approve of anything that is unclean; for they should be the first born of all deeds. Therefore let us offer the first born with our hands, feet, mouth, and all our members! Such offering is acceptable. As for the offerings of the Jews, these were unclean, and so the Scriptures state: “It shall be like bread of mourners to them” (Hosea 8: 4). May our offerings not be like that!... The Law of this offering is new and its fire is of an amazing kind. Its fire does not require wood underneath it, for it posses a living fire within it which does not burn the offering but assuredly revives it. This is the offering that God has demanded since ages past, and that is why the Prophet says: “The sacrifices of God are a broken heart…” (Ps 51: 17). When they offered sacrifice, the three youths said: Based on that, we do not need a knife, an altar, or fire. In fact, we do need all these, yet they should not be hand-made for they are granted to us from above. We need a divine fire, and a similar kind of knife, while our altar extends as wide as the heavens! When Elijah offered a tangible sacrifice, a fire descended and ate up all the water, fire, and stone. Is not the possibility for this to happen to you much greater?!1] . St Jerome describes this sacrifice that we should offer to God. He says: [Bring your offerings- what kind of offerings? The offering of yourself! Virginity is a sacrificial offering to the Lord Jesus Christ. So is every form of purity- whether it is a life of virginity, or widowhood, or (marital) spotlessness- considered a sacrificial offering to the Lord Jesus Christ2]. 1 In Rom. hom 20 2 On Ps. hom 23 301 Third: Why does St Paul say “present your bodies” rather than “your lives”? It is clear that the Apostle desired every believer to offer all his life as an offering of love to God. However, he focuses here on the body as it is a means of expressing- in a practical manner, what lies in the heart and mind together with the soul. Besides, he wishes to discard dangerous claims and teachings to abhor the body and consider it an element of darkness…God accepts the body as living sacrifices when He finds it is sanctified for Him. A body that is offered as an acceptable and living sacrifice to God undoubtedly deserves, through grace, to share with the soul, the eternal reward and to resurrect with her to live in heaven forever. Fourth: Through “reasonable service” the body is presented as a living sacrifice. That is to say that worship arises and is offered through genuine spiritual thought…and this is reasonable service, as the believer comprehends divine mysteries through the spirit. 2- Inner as well as Outward Renewal : “And do not be conformed to this world: but be transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (2). In order to present our lives as a sacrifice of love, we need to present them as a sanctified offering to the Lord. Therefore our lives should not follow the pattern of the people of this world. Such people live to please the body; and they seek temporal honors. What is needed is to renew the inner mind so that we do not nurture our own will; but we carry the beneficent and wholly pleasing will of God. Renewing the heart and soul according to the image of our Creator invests us with His will actively working within us. Consequently, all our external and apparent deeds and behavior will reflect and represent inner purity. St Gregory, bishop of Niceas writes: [How can you obey St Paul who recommends that you present your bodies as a living sacrifice, holy and acceptable if you continue to follow the model of the world, and do not work to renew your minds. If you do not struggle but continue to follow the customary path of the old man 1?!] In our writings on renewal- in the book of “The Holy Spirit between the New Birth and Constant Renewal’- we make a distinction between the renewal we have received in the baptismal waters and the constant renewal of the mind. In the first instance of renewal, the old man is crucified and we appear as the new man bearing the image of our Creator and the power of His resurrection. In the second instance of renewal, through our constant development by the grace of God continuously working within us, we are lifted up from power to power and from glory to glory. Through this constant renewal by the continual work of grace, we practice a holy life as a living offering of love to God that never ends. This has led Caprianus the Martyr to say: [You offer this sacrifice to God and you celebrate it without ceasing, day and night, for you 1 On Virginity 302 have become sacrifices to God. You have proved yourselves to be holy offerings without blemish1]. St John Chrysostom makes a comparison between those who conform to this world, or who carry its appearance or “form” and those who change inwardly by renewing their minds. He finds that the first kind carry the form of the passing and temporary world as they are concerned with apparent and temporal matters; whereas the second kind nurture the eternal truth within them. He writes: [The appearance (form) of this world is hateful, worthless, and temporal. It lacks sublimity, continuity, and uprightness. It is wholly corrupt. Therefore if you seek to walk uprightly, do not conform to the present life for you will not find in it anything that is permanent or stable. That is why St Paul speaks about conforming “to this world”. In another text, he says: “For the form of this world is passing away,” (1Cor7: 31)…. If you were to speak about wealth, or glory, or man’s beauty, or luxury, or other such great matters which you desire, you will find that they are mere “forms” and not realities. They are mere expositions and masks and have no lasting existence. “Do not be conformed to this world, but be transformed by the renewing of your minds’…St Paul does not say “by changing its form’ but he says “transform’ to indicate that the ways of the world are “forms’ whereas the way of virtue is not a form but a real existence. This existence carries a specific natural beauty which does not need temporal masks or outward forms… There is nothing that is weaker than vice, and which passes away as quickly...Do you sin daily? Do you allow yourself to grow old? Do not despair or fall down. Rather, get renewed through repentance and tears, together with confession and doing good deeds…2]. St John Chrysostom finds that a person who conforms to this present world carries a temporal passing nature, whereas a person who gets renewed daily through repentance meets the eternal Truth instead of the passing shadows. In other words, a person who gets associated with sin grows old and his soul perishes; whereas a person who gets associated with repentance is like an eagle whose internal youth is renewed (Ps 103: 5). Such renewal allows a person to carry within him God’s beneficent and wholly pleasing goodwill. 3- Sobriety in Struggle: St Paul asks us to lead holy lives in God through the new potentials we have received by the renewal of our minds. He then asks us not to think too highly than we ought, or imagine, that we are better than others. While the Spirit works in St Paul in a sublime manner, yet each person possesses a talent and measure appropriate to his spiritual stature. Therefore a person needs to behave with humility and wisdom as he struggles spiritually and according to the talents and blessings that God has granted to him. 1 Ep. 76:3 2 In Rom. hom 20 303 The Apostle writes: “For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith” (3). St Augustine writes: [When St Jon the Baptist said: “for God does not give by measure…” ( Jn 3: 37), he was speaking specifically about the Son of God who has not received the Holy Spirit by measure because the Holy Spirit dwelled within Him in the fullness of the Godhead (Col 2: 9)…for He is the only Son, equal to the Father by nature and not through grace….as for all others, the Spirit is given by overflowing measure so that each one may attain his own fullness. It is not the Spirit that is distributed, but the talents that the Spirit grants; for there are varied talents but the Spirit is one, (1Cor 12: 4)1].. We enjoy the gifts of the Holy Spirit. Each one possesses a talent and a spiritual measure to be perfected. Through such spiritual fulfillment, we become more eager to receive the work of the Spirit and His gifts. We pray to receive more and He responds; and we continue to be in a state of constant growth as we hope to reach the fullness of the Lord’s stature. Yet there is a huge difference between our relationship with the Spirit and that of the Lord Jesus Christ with Him: we enjoy the Spirit as a free gift, a donation, and a blessing; whereas the Lord Jesus Christ is at one with the Father and the Holy Spirit in the divine being. St John Chrysostom comments: [St Paul says: “I beseech you …by (the mercies) of God” (1); and he later repeats and says: “For I say, through the grace…”. Note the humility of the teacher’s thoughts and his totally submissive spirit! He wishes to convey that, based on his (own merits), he is not worthy of the trust placed in him to give advice or recommendations. Therefore he includes in his words “the mercies of God’ at certain times, and “grace’ at others. He wishes to say: “While I speak, I am not uttering my own words, but the words inspired by God. He does not say: “I speak by God’s wisdom”; nor “I speak by the given Law”. Rather, he says: “by grace’ in order to remind them constantly of the gifts they have been granted. He wishes to make them more submissive, and to reveal to them, that due to the great gifts they have received, they should feel obligated to listen and obey his words. “…to everyone who is among you…”(3): I am not addressing one person or another, I am addressing both the ruler and the ruled, the slave and the free, the illiterate and the wise, men and women, young and old; for the Law applies to all and it is the Law of the Lord. In this manner, St Paul uses a style that refutes objection, and provides lessons to everyone… Let us listen to his words: “…not to think of himself more highly than he ought to think…”. Here St Paul presents to us the mother of all good work, and that is “humility of the mind”. He follows in the footsteps of his Master when He stood on the mountain and gave a sermon filled with behavioral instructions which he introduced with this source at the very beginning. The Lord began by saying: “Blessed are the poor in 1 In Ioan tr 74:3 304 spirit” (Matt 5: 3). This is how St Paul also begins as he delivers dogmatic aspects as well as practical ones. He speaks to us about virtue in general, and asks us to offer an amazing sacrifice. As he wishes to present a specific picture for this sacrifice, he begins with the head and the humility of the mind as a person ought not “to think of himself more highly than he ought to think, but to think soberly…”(3). He intends to convey the following: We have been entrusted with wisdom so that we can think reasonably, and not to use it in vain ways. He does not say these words with the intent of advising us to have low standards of thinking, but with the intent that we think soberly. By that he means maintaining a virtuous and healthy state of the reasoning mind...the Greek word for sober refers only to the maintenance of a reasonable mind. In order to reveal that a person who is not humble in that respect cannot possibly be reasonable – that is, he cannot possess a healthy reasoning mind…he adds to humility of thought the quality of sobriety… Note how he exposes clearly the causes of the disease in order to strip them away gradually. After stating the necessity of sobriety or seriousness, he goes on to say: “…as God has dealt to each one a measure of faith…” (3) to indicate that faith is the gift which is granted. By saying “has dealt to each” he is being gentle with those who have been given less, while calling for more humility on the part of those who receive a greater portion. Truly God hands faith out in portions, and this not based on any of your own efforts; therefore why do you become haughty?... If the faith that works miracles is one and the same faith handed out by God, then on what basis do you get puffed up?1]. 4-Diversity of Talents: Having instructed us to have a real inner renewal (2), so that we possess a reasoning mind coupled with a spirit of humility, we become aware that the faith we have is a divine gift. Therefore we also need to know that we need not be proud or pretend that this is the outcome of our own endeavor or deserving. Based on this solid foundation, St Paul asks us to work and to struggle, and appeals to each one of us to use his talent according to what God has granted to him. In other words, our inner renewal and the humility of our minds should inspire our hearts to work according to God’s gift- which complement those gifts granted to our fellowmen- and not according to our desires. In this manner, we will achieve harmony as we work as one Spirit, yet each works in his domain with joy and gladness. No one will be envious by believing that a person is better because of his talent, or be scornful of someone he finds to be less talented…for talents are varied but the spirit is one…(1Cor 12: 4) . The Apostle writes: “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith” (4-6). The imagery and descriptions that the Apostle uses in this passage appear also in his writings to the Corinthians (1 Cor 12: 12….). In these passages, he underlines the 1 In Rom. hom 20 305 beauty and unity of the Church and the wholeness of its members as one body possessing diverse gifts and talents…this concept resolves and heals the ailment of every proud soul that conceives itself to be better than other fellowmen! St John Chrysostom writes the following commentary: [The power of this medicine is so deep, and the power of this imagery is so great as well, for it cures the disease of pride. Why does a person despise another? Are we not all one body, the great and the lowly of us? If we are one jointly, and members of each other, so why do you isolate yourself through pride? Why do you humiliate your brother? Just as he is one of your members, so are you to him. The Apostle has determined two factors that break the proud spirit: first, we are members of each other- not only is the lowly a member of the great member, but the great is also a member of the lowly. The second factor is that we are one body. Indeed there is also a third factor, and that is that a talent is a gift of grace. Therefore do not become haughty as you have received all good talents from God… Besides, when St Paul addresses the subject of talents, he does not say that one is greater or another is lesser. So what does he say? Talents are diverse! His words are: “…having gifts…’ and not lesser or greater but “differing’1]. Next, the Apostle presents samples of talents: First: “…if prophesy, let us prophesy in proportion to our faith…”. (6): What does he mean by prophesy? He does not mean the mere revelation of future events in this world. Rather, the real aim of a prophet is to proclaim the mysteries and intentions of God towards mankind: His plans to build His Church, and to allow mankind to enjoy the coming glories. In other word, a prophet reveals the “eternal glories’ and not temporal events. In the Old Testament, the principal task of the prophets was to lead God’s people to the hope that the Messiah and Savior will come. They used symbols, implications, and prophecies in different ways. However, with the advent of the Lord Jesus Christ, prophesy became intrinsically aimed at leading souls to His final Coming in order to enjoy fellowship in His inheritance. Such a task cannot be the outcome of human endeavor, but it is a gift of God to the speaker and to the listener. Therefore both need the gift of faith in their lives in order to enjoy such a divine blessing. St John Chrysostom says: [Though it is a gift, yet it is not randomly poured out. The measure depends on the recipient: it overflows according to the capacity of the vessels2]. Second: “…or ministry, let us use it in our ministering…” (7): St John Chrysostom comments: [Even missionaries are considered ministries, and so is every spiritual undertaking a ministry. Indeed, “ministry” is a specific word 1 Ibid 21 2 Ibid 306 denoting a specific duty (that is the role of deacons), although it is being used here in a general manner1]. The Apostle directs his message to every servant- whatever his designation might be-to serve within the sphere entrusted to him. In other words, he recommends service rather than being preoccupied with other tasks. May each one be trustworthy in his/her service, whatever that service might be! Third: “…he who teaches, in teaching…” (7): The Apostle makes a distinction among apostles, prophets, and teachers: “…and God hath set some in the church, first apostles, secondarily prophets, thirdly teachers” (1 Cor 12: 28). Teachers and prophets could have different capacities within the sphere of teaching such as those related to constructive spiritual studies. St John Chrysostom finds that the Apostle has started with the simplest- “the prophets” then with the greatest “the apostles” then he goes back to the lesser ones “the teachers’. He does so to discard completely every thought of pride arising from the type of the talent. Fourth: “…he who exhorts, in exhortation…” (8): The distinction between the preacher and the teacher stems from the premise that the task of the first is to urge the crowds to repent, while the second is concerned with aspects of spiritual learning and thought…ultimately, the aim of everyone is to bring every soul to meet with the Holy Trinity. By exhortation, St Paul could be referring to meditative emotional speech, whereas teaching is more oriented towards the study of a specific topic. Fifth: “…he who gives, with liberality…” (8): St Paul has now completed his survey of the spiritual talents related to ministering, teaching, preaching, and pastoral care. He now addresses practical aspects of behavior as an inseparable part of spiritual talents. As he urges a giver to give generously, he urges him to be honest in his giving…to give lovingly and without measure and to give with an open heart…remembering the Lord’s words: “It is more blessed to give than to receive” (Acts 20: 35). This means that one should give with joy and gladness and without expecting a reward- feeling spiritual pleasure and joy in giving more than in receiving. The literal translation in Greek is as follows: “the one who gives with simplicity’; for the simple person gives generously. Sixth: “…he who leads, with diligence…” (8): The Apostle does not draw any limits between the talents of preaching, teaching, or ministering and the loving services (of giving) or leadership….for the Church is a complete whole as long as it serves in the spirit of the Scriptures, and even though it embraces members who posses diverse gifts. May the Church leader be driven to work by spiritual energy and holy zeal? Seventh: “…he who shows mercy, with cheerfulness” (9). 1 Ibid 307 St John Chrysostom writes the following: [It is not enough to show mercy for it is appropriate to offer it generously, and in a spirit of kindness as well as joyful delight…St Paul stresses the same point in his Epistle to the Corinthians. He urges them to be generous and says: “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (2Cor 9: 6). In order to correct their emotional orientation, he says: “….not grudgingly, or of necessity” (2Cor 9: 7). In fact, if you are sad while doing an act of mercy, you tend to be harsh or violent. If you are sad, how could you give support to those who are grieving??!...That is why he says that the merciful should act with “cheerfulness’. Moreover, how could someone with sad features embrace the heavenly kingdom?! Who is the person who continues to look miserable after having received forgiveness for his sins? Therefore do not be concerned about the money you have spent (as an act of mercy), but rather of what you will receive through spending it. The sower rejoices when he sows, even though he is unsure of the result of his efforts. How much greater joy would a person experience as he /she labors and ploughs a heavenly field?! You are giving just a handful in order to receive plenty…the woman who had one mite was counted as having exceeded those who offered much because of her generous heart1]. 5- Brotherly Love: Having urged us to work in a spirit of humility, and each one according to his/her talents; St Paul asks us to act with brotherly love. This is translated in a practical manner through loving what’s beneficial for others, hating wickedness, and honoring others before ourselves. His says: “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affection one to another with brotherly love; in honour preferring one another…” (9, 10). Humility is the clear means of developing the talents, for love is the pervading thought that unites God with the Church as she embraces her living members. All live together in the spirit of perfection, in complete harmony and fellowship with one another. St Basil the Great recommends us to observe the following: [It is appropriate for a Christian to speak in a soft voice, never answering or acting harshly or carelessly. He/she should behave gently in every situation, (Phil 4: 5), and show honor to every person2]. St Paul has spoken extensively about love (1 Cor 13) revealing its power and efficiency as well as its eternal features. St Peter recommends us to “have fervent love for one another” (1 Peter 4: 8). St John considers that love is more like the joy of the resurrection, and expresses this in the following words: “We know that we have passed from death unto life, because we love the brethren” (1 Jn 3: 14). Love is not an absolute emotion. It is a pleasure and an adherence to what is good through our union with the Lord Jesus Christ who is love. Besides, it implies our revulsion from wickedness …this indicates that love arises from the inner depths and 1 Ibid 2 Ep. 22:2 308 fellowship with God. The Apostle says: “…every one that loveth is born of God, and knoweth God….for God is love’. (1 Jn 4: 7,8)…This is what St Paul conveys in his words: “Let love be without hypocrisy” (9). St John Chrysostom writes: [If you have such (love), you will not be concerned with material loss, or personal problems, or your struggles in conversations, issues, and ministry. Rather, you will tolerate all these courageously…in order to help your fellowmen…this is love. If anyone possesses it, he possesses everything else]. That is how St John Chrysostom views someone who has love without hypocrisy, and who practices the above mentioned recommendations. Besides, it is necessary to hate wickedness intensely and so be alienated from wicked deeds. Indeed, such a person becomes alienated from even the inclination to wickedness; for he develops a hostility, repulsion, and confrontation against vice. It is not just a negative attitude merely demonstrated in hating wickedness, but it involves the adherence to goodness. God has commanded that a man adheres to his wife (Gen 2: 24) so that they become one body. In the same manner, the Apostle recommends us to adhere to goodness; and as though it is a wife with whom we unite and become one with her. The Apostle interprets such love in practical terms and from two different aspects: brotherly love and giving preference to honor others over ourselves (10). St Peter also recommends us to show brotherly love that arises from godliness (2 Peter 1: 7). St Paul urges us to honor others as he says: “…let each esteem others better than himself…” (Phil 3: 2). St John Chrysostom writes the following comment: [When St Paul says “Be kindly affectionate to one another…” he intends to tell us to be fervent friends as well. We should not wait for others to love us, but we should leap and be the initiators. In this manner, we would reap the award of their love as well. Having revealed the reason for our obligation to love one another, St Paul goes on to indicate the path that sets ablaze a steadfast affection. He says: “…giving preference to one another…” (10). This is the path that leads to friendship, and where love exists after its birth. Nothing creates friendship more than the fervent desire of man to honor his fellowmen]. 6- Spiritual Fervor: “Not lagging in diligence, fervent in spirit; serving the Lord’ (11). St Paul leads us to focus our eyes on God’s sublime gifts and on His grace working within us. He wishes us to activate the talents we have been granted in a spirit of humility and brotherly love. Christian life consists of constant struggle, and of seizing every opportunity to work fervently through God’s Spirit. This will enable us to continue being energized by the Spirit as we worship the Lord with all our power. He urges us to struggle in these words: “Not lagging in diligence” (11). King Solomon, the wise, says: “Whatsoever thy hand findeth to do, do it with thy might” (Eccles 9: 10), and: “Go to the ant, thou sluggard; consider her ways, and be wise” (Prov 6: 6). St Peter also gives this advice: “…giving all diligence, add to your faith virtue;…. brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall” (2 Peter: 1: 5,10). St John Chrysostom writes the following: [How do we avoid “lagging in diligence” (and in fervor)?... “fervent in spirit” …that is to be keen and wide awake …when the Spirit dwells in you, He enables you to 309 achieve these goals, and everything will appear easy through the Spirit; so that you shall shine and glitter in every way]. The Spirit of God is a blazing fire, and as we respond to Him, our depths become energized, and He transforms us into a blazing fire. No water can quench that fire, for it is a spiritual fire which teaches us to worship the Lord in spirit and in truth. This leads the Apostle to say: “…serving the Lord…” (11). St.Jerome1 speaks to us concerning this apostolic recommendation to be: “…fervent in spirit”: [By urging us to be fervent in spirit, the Apostle wants us to be intrinsically wise2]. [May God protect us from the cold creeping into our hearts (Matt 24: 12), for we sin only when our love grows cold… “Our God is a consuming fire” (Deut 4: 24). Since God is a consuming fire, then this is only intended to strip away the cold of Satan]. This fiery Spirit kindles us so that we worship the Lord with our spirit and soar above the confines of time and events. This enables us to live by the spirit and in a state of constant victory. In this context, St Athanasius, the apostle and pope, writes these words: [If you live in fear of the times and work in a cowardly manner, you do not possess a mature mind. It is appropriate that you display a zeal for God, face circumstances with courage, while applying the blessed words of St Paul who says: “in all these things we are more than conquerors” (Rom 8 : 37). Moreover, during our lives here on earth, we worship God and not the temporal world3]. This is how St Athansius considers weak souls that lack fervor: they are worshipers of the temporal world and not of God for they worship in a spirit of weakness rather than of victory, and according to circumstances and events. 7- Finding Joy in Hope: As the Holy Spirit enflames us, and as we worship the Lord and soar above the confines of time, we become filled with hope in things unseen. Consequently, our hearts rejoice and become conditioned to tolerate troubles, while turning to God in constant prayers. St Paul expresses this in his words: “rejoicing in hope, patient in tribulation, continuing steadfastly in prayer” (12). St Augustine writes: [Let us listen and rejoice in hope: even though the present life is not desirable but could be tolerated, for you will have the power to bear all its tribulations4]. St John Chrysostom considers that in these recommendations St Paul presents a series of means which assist the believer in his struggles. He comments on the Apostle’s words by saying: 1 Ep. 52:4 2 On Ps. hom 57 3 Ep. 49 ad Dracontium 4 In Ioan tr 111:1 310 [All these matters are fuel for this fire: having demanded the believer to give money (8), to endure fatigue and to toil with diligence (v8), to teach (7), and other forms of work, the Apostle provides the wrestler with love and spiritual power through hope. Nothing can make the spirit so powerful and so eager to take chances except hope! Before we receive the things which we hope for, he presents a reward, and that is being “patient in tribulation”. Even before we receive the things to come, we will enjoy in this present life great goodness through tribulations as we become patient and tested. He also presents another weapon: “continuing steadfastly in prayer”. Love makes matters easier, the spirit sustains, and trials enrich you so that you become strongly tested. This enables you to tolerate everything gallantly. Added to all that, we have the very great weapon of prayer. In this light, you find the Apostle strengthening the believer, coming to the wrestling ring in steady steps, for he reveals the easy means by which his recommendations can be applied1]. 8- Contributing to the Needs of the Saints: “Love” is clearly the guiding vision to all these apostolic recommendations. One of the features of this practical pursuit is: “Distributing to the necessity of saints; given to hospitality” (13). Love is a natural fruit of participating as members of the one body where each one contributes to the needs of other fellowmen. Such commitment appears clearly in the Philippians who provide the needs of St Paul. He does not rejoice on account of the contribution in itself, but he rejoices because of the abundance of the fruit of love. He expresses this in his words: “For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account….But my God shall supply all your need according to his riches in glory by Christ Jesus” (Phil 4: 16-19). St John Chrysostom writes: [St Paul uses the words “distributing to the needs of the saints “ and not the word “giving” to indicate that they receive more than what they give since the matter has no commercial aspect but it is a sign of “distribution” and fellowship. Have you offered money to them? They have gallantly brought you to the Lord. St Paul speaks of being “…given to hospitality’ rather than just “hosting strangers’ to teach us not to wait until they come to ask us for assistance. Indeed, we should be eager to find them just as Lot and Abraham had done. Abraham had spent the whole day looking out to find an opportunity to offer a good sacrifice. When he saw that opportunity, he ran to meet them and bowed down and said: “My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant” (Gen 18: 3). This is not what we do when we meet with a stranger or a poor person: we frown and even do not wish to speak to them. After lots of pleading, we soften up and believe we have done our duty when we ask one of our employees to give out a trivial sum of money2]. 1 In Rom. hom 21 2 Ibid 311 St Caprianus1 thanked the Bishop of Numidia because he allowed his church and congregation to contribute a sum in order to free some fellowmen who had been captured by the barbarians. This was the custom of the early Church as she greatly rejoiced when she was allowed to contribute in such ways to the service of the saints. 9- Blessing the Persecutors: “Bless those who persecute you: bless and do not curse” (13). The divine commandment orders us to bless our persecutors (Matt 5: 44; Lk 6: 28).When we deserved to be cursed, the Lord bore this curse on His shoulders on our behalf on the Cross, and consequently granted us an active blessing working within us. It is therefore appropriate that we respond to His act through loving His beloved creation: by loving our persecutors and blessing them…through the Lord Jesus Christ, our lives bear His blessing. Therefore how can we curse someone? This is why St James the apostle says: “Out of the same mouth proceeded blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter?” (James 3: 10,11). St John Chrysostom writes: [He does not ask us to just refrain from insulting or taking revenge. He asks us to do better, as he says: “…bless those who persecute you”….such a person would be acting wisely, and this is the work of angels. Having said “bless” he says “Do not curse…”to warn us against doing both at the same time. Those who curse us add a reward into our account. When you are wise, you add to the reward an additional one. Whereas your persecutor delivers persecution, you deliver your blessings to others. In this manner, you win for yourself a great reward on account of your love for the Lord Jesus Christ. Someone who curses his persecutors reveals that he does not rejoice in tolerating pain for the Lord’s sake. In the same manner, someone who blesses reveals great love for the Lord Jesus Christ.2]. 10- Applications of Fellowship “Rejoice with those who rejoice, and weep with those who weep” (15). Such fellowship is not founded on mere social concepts or amiable appearances. It is the fellowship of members who feel for one another… It might seem easy to mourn with those who mourn and to groan as they groan. At the same time, it seems very hard to participate in a brother’s joy or to contribute to his joy. According to the Apostle, this requires a sublime soul who does not envy his brother’s success and rejoices as he counts such success as his own as well. St Paul says: “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular,’ (1Cor 12: 26,27). St John Chrysostom writes: [Nothing underlines love as strongly as the fellowship shared in times of joy and of pain. Being free of troubles yourself does not 1 Ep. 59 2 In Rom. hom 22 312 validate distancing yourself from fellowship with others. Indeed, when your neighbor or relative is burdened, consider it your own. Share in his tears in order to support his humbled spirit; and share in his joy as well so that his joy becomes genuine and deeper. Be steadfast in your love as this is a service to yourself more than a service to a neighbor. Indeed, through your tears you become merciful, and through joy you purify yourself of envy and grief….if it is hard to strip away the evil, share with your tears and this will reduce the grief to half its amount. If you cannot increase blessings, share in the joy so that you will greatly add to your brother’s joy1]. 11-Humility: “Be of the same mind toward one another. Do not set your mind on high things but associate with the humble. Do not be wise in your own opinion” (16). The Apostle Paul urges us to a love that “does not seek for itself’ (1Cor 13: 5) but seeks what’s good for others (Phil4: 2) and as though it is for himself…this is that kind of love where a person loves others as much as loves himself and has the same concern…making no distinction between what is for himself and what is for others. With this spirit, a believer is not concerned with worldly matters- that is, with the wealth and vainglory and honors of this world. He does not care to mix with the rich and the great because they are wealthy and honorable; but rather seeks to find the humble and the poor. This reflects the mindset of the Lord, and as St Paul says: “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Phil 2: 57). During His life on earth, the Lord sought the meek, and the Bible says: “Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom”, (James 2: 5)?! Let us live with the mindset of the Lord and not be led by the proud human wisdom: “Do not be wise in your own opinion” (16) Also in the Book of Proverbs, we are told: “Seest thou a man wise in his own conceit? there is more hope of a fool than of him” (Prov 26: 12). This is because an ignorant person might realize his ignorance and therefore accept advice, whereas a person- who perceives himself to be wise, is proud and refuses advice from God or the guidance of the Church. St John Chrysostom comments on these apostolic recommendations and writes: [Once more, the Apostle focuses on humility in thought- a theme he has underlined previously-as conditions for the growth of pride were present either on account of their city (as the capital of the Roman Empire), or on account of many other variables…nothing leads to divisions among churches as much as (vain) glory. What do these words convey: “Be of the same mind toward one another” (16) Has a poor person come to your house? Behave like him and do not place expensive objects to vaunt your pride before him. No one is rich or poor in the eyes of the Lord. Do not be embarrassed of the poor due to his outward clothing but welcome him on account of his inner faith. If he is grieving, do not restrain from comforting him, and if he is 1 Ibid 313 joyful, do not reprimand him but rather share in his joy. ..consider all his concerns as your own, for the Apostle says: “Be of the same mind toward one another’. For example: If you consider yourself to be great, then consider him to be great as well… “Do not set your mind on high things, but associate with the humble…” (16). This means to step down to their level of meekness and participate with them gladly. Do not be humble in mind only, but also be a supporter and give generously- not as though you are giving to others but as though giving to yourself. It should be similar to a father’s concern for his child, and the head for its body- the Bible says: “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body” (Heb 13: 3)…. “Do not be wise in your own opinion” (16) Do not imagine that you can independently achieve any task. The Bible says: “Woe unto them that are wise in their own eyes, and prudent in their own sight’ (Prov 5: 21)…Nothing inflates mankind and drives them to conceive that they are superior to others more than their belief in their own endeavors. It is for this reason that God has put us in a place where each needs the others. Therefore, if you are wise, you should feel that you need others; whereas you would be the most dumb and weak if you feel that you have no need for others. Do not feel you are being humiliated by your need for others, for this indeed increases your glory, makes you stronger, more luminous, and in greater safety1]. 12- At Peace with Everyone: “Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good” (17-21). We have previously addressed these recommendations in our study of the Gospel according to St Matthew (Ch 5). Therefore we will only underline the following points: First: A Christian person is concerned with good issues when he is in the presence of all men. He is concerned with witnessing to God, the lover of mankind. He does not find any reason to react wickedly in response to the evil acts of others… this would not be in harmony with his goals nor with the new nature he enjoys. Second: The Apostle says: “If it is possible , as much as depends on you, live peaceably with all men,’. It is appropriate that we exert every effort to win every soul through love and peace. However, there are situations where this is impossible-such as the opposition of heretics to the faith. Sometimes it is impossible to deal peaceably with them since, if they sneak into a church, they deceive the simple minded and lead them to devious beliefs or rejection of the faith; or lead one person in a marriage which would lead to a denial of the faith, (1Cor 7: 15). 1 Ibid 314 May we exert every effort to be at peace, as much as possible, with every person. As a result, we will enjoy the peace of the heavenly Jerusalem within us. In this context, St Jerome says: [Anyone who is not at peace with his fellowmen is living outside the limits of Jerusalem1]. Third: What do these words mean: “Repay no one for evil…but rather give peace to wrath” (9)? If he is referring to the anger of man, then he wishes to recommend that we tolerate that anger with patience, and deal with his rebellion with love and according to the Lord’s words: “That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also” (Matt 5: 39). St John Chrysostom believes that St Paul is referring to “the anger of God’ and intends to say that a person should not avenge himself but should leave the matter to God who will defend him. He recommends that: [we leave it to God, and let us be concerned with our own wrong doing]. St Ambrose mentions our father Jacob as a living example for escaping from his brother when he was angry. He says: Follow the example of our father (Jacob) who listened to the advice of his mother (Rebecca) who told him to run far away. Who is this mother? She is “Rebecca’ who represents “patience’… The mother loved her son yet preferred to be deprived of him rather than having him deprived of God (therefore she advised him to escape from this anger)2]. [Learn the council of being patient; and choose to escape and live in a strange land rather than to arouse the anger of your brother. Jacob did not return until he felt that his brother had calmed down. In doing so, Jacob found great grace in the eyes of the Lord3]. Fourth: What is St Paul’s intention when he says: “For in so doing, you will heap coals on his head’? Do you offer food to the hungry enemy, and water to the thirsty in order to tease him?! In our study of the Gospel of St Matthew (5: 44), we found that the commandment has nothing in common with such a meaning. It means coals of the fire of the Spirit of God that purify the enemy: through repentance, he comes to comprehend the love you give in return for his hostility. This means that you purge your enemy from sin due to your patience which overcomes his counsel. In other words, you heal him of his vices by burning his hatred, and so win him over through repentance. The Law teaches us to love our enemy. If the beast of the enemy falls, we are obligated to lift him up The Apostle encourages as he says: “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. He does not intend us to behave in this manner in order to curse or belittle the adversary as most would like to believe. Rather, he 1 On Ps. hom 57 2 Ep. 63: 100 3 Duties of Clergy 1:21 (91) 315 intends to educate and attract him to repent as he is conquered by our gentleness. He would surrender to the warmth of love and no longer continues to be an adversary. St Jerome1 Fifth: The Apostle advises us and says: “Do not be overcome by evil, but overcome evil with good” (21). Evil weakens a person, therefore we should not respond to weakness by weakness. Rather, we should deal with the maturity that love brings and with an open heart. In this context, Fr Youssef says: By being gentle, we are enabled to overcome their anger…a weak person is unable to help the weak, neither can an ailing person heal another suffering person. However, a person who has not surrendered to weakness can bring healing to the weak2]. 1 On Ps. hom 22, 41; adv. Pelag. 1:30 ( see St Aug: On Christian Doctrine 3:16) 2 Cassian: Conf 16:22, 23
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