The Catalog of Good Deeds

"But we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God"

(1 Corinthians 1:23-24)

Preaching was the work of Apostle Paul's whole life. He stated himself, “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect” (1 Corinthians 1:17).

We know from the Book of Acts that right after Apostle Paul’s conversion, he began to preach for the Hebrews in their synagogues that Jesus from Nazareth was the Son of God, the Christ that had been promised to them. Many of them were confused be that statement, while others joined the Church: Apostle Paul knew the Scripture well and could prove that the Messiah had come already, that He had to suffer, be killed and resurrect for our salvation, based on the Law of Moses, the words of the prophets and psalms. Many people were amazed when they heard him: “Is this not he who destroyed those who called on this name in Jerusalem?” (Acts 9:21)

From the Holy Scripture, we know about four missionary journeys of Apostle Paul. Many of his trips lasted for several years and during that time Apostle Paul managed to establish several church communities. For his entire life, the Apostle maintained constant contact with those communities, sending them his letters, in which he explained the issues of Christian teaching and guided them in morality matters.

Apostle Paul working on one of his letters

Apostle Paul desired to turn all the people to Christ so much that he even tried to ensure that there would be no obstacles to conversion of people. That is why he did not want to burden someone and worked with his own hands to earn for living.

There was a certain strategy in the apostle’s preaching. He tried to preach in the largest cities first, such as Thessaloniki, Corinth, Ephesus and others. Those cities were the capitals of the Roman provinces, where large communities of Hebrews lived. And we know that Apostle Paul always began his preaching about Christ for Hebrews first. Then, if they did not accept his word, Paul addressed to pagans, since according to the Gospel teaching, all the peoples are called to enter the Kingdom of Heaven, to become saints and to receive what was promised by God.

Apostle Paul preaching in Athens

Athens was one of such cities, where the apostle preached for pagans. The Book of Acts tells us that Apostle Paul was preaching on the city square, when he saw the epicurean and stoic philosophers, who brought him to the well-known Areopagus. The apostle began his preaching rather wisely: he pointed out that he was preaching the same God, which they honored as well and to which they even made an altar with the inscription “To the Unknown God”. Although the Athenian wise men were ready to accept the teaching about the One God, the Last Judgement and the necessity to repent in our evil deeds, they began to scoff at the apostle when they heard about the Resurrection and Paul had to leave them.

Mount Areophagus

That was the first time when the Hellene wisdom faced the Gospel Message, the Wisdom of God, which can seem insane to people. We see that the wisdom of people was not ready to accept the Truth. However, there were several people who believed and turned to God through Paul’s word, which meant that his preaching was not useless. But it would took several ages for the Hellene wisdom to accept the Cross of Christ, this “stumbling block to the Jews”. The seed of the Good News thrown by Apostle Paul Athens, that center of ancient wisdom, would bring much fruit, which would feed many people seeking for the Truth. As for Apostle Paul, he would remain an outperformed theologian and the greatest preacher of the Cross of Christ.

What St. John Chrysostom says in his works:

“Paul was but one man, yet how many did he draw after him? If we were all such as he, how many worlds might we not have drawn to us? Behold, Christians are more numerous than Heathens. And in other arts, one man can teach a hundred boys together; but here, where there are many more teachers, and many more than the learners, no one is brought over. For those who are taught, look to the virtue of their teachers: and when they see us manifesting the same desires, pursuing the same objects, power and honor, how can they admire Christianity? They see our lives open to reproach, our souls worldly. We admire wealth equally with them, and even more. We have the same horror of death, the same dread of poverty, the same impatience of disease, we are equally fond of glory and of rule. We harass ourselves to death from our love of money, and serve the time. How then can they believe? From miracles? But these are no longer wrought. From our conversation? It has become corrupt. From charity? Not a trace of it is anywhere to be seen. Therefore we shall have to give an account not only of our own sins, but of the injury done by them to others. Let us then return to a sound mind; let us watch, and show forth a heavenly conversation upon earth. Let us say, "Our conversation is in heaven", and let us upon earth maintain the contest".

Reflections in the Holy Church tradition:

From Heaven, from Christ God, thou didst receive the call, thus appearing as the preacher of light, illuminating all with the teachings of grace; for having impugned the worship of the written law, thou didst cause to rise the knowledge of the Spirit for believers. Therefore, worthily thou didst ascend to the third heaven and attained paradise. Wherefore, O Apostle Paul, intercede with Christ God to grant forgiveness of iniquities to those who eagerly celebrate thy holy memorial. (2nd Kathisma)

To be continued...

Click here to read about Apostle Peter's Preaching.

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His Eminence Metropolitan Jonah (Paffhausen) became Orthodox in the age of 19 having been received from the Episcopalian Church in San Diego at the parish of Our Lady of Kazan (Moscow Patriarchate). In 1981 he graduated with a B.A. from the University California (Santa Cruz) and enrolled in St. Vladimir’s Seminary, where he earned his master’s degrees in divinity (1985) and theology (1988).

The editor of Historical Studies of the Russian Church Abroad conducted this interview on November 5, 2017 in the parish in the honor of the icon of the Mother of God “Joy of All Who Sorrow” in Cumming, Georgia. Metropolitan Jonah and Deacon Andrei Psarev both presented there at the conference reflecting on the 100th anniversary of All-Russia Council.

Metropolitan Jonah (Paffhausen)

– Vladyka Jonah, for how long now have you been in the Russian Church Abroad?

– A little over two years.

– A little over two years? I thought you came to us much longer, actually.

– Well, I’ve actually been primarily attending the services in the Russian Church Abroad for five years.

– Right, I see what you mean. Alright. Vladyka, I believe – I don’t know if you agree with this or not – I think there is some consensus in the Orthodox world in North America that the Russian Church Abroad has a strong, impressive tradition of piety, tradition that is coming back from old Russia, and Russian Church Abroad clergy are admired for their self-sacrifice and for their devotion. But, comparing Russian Church Abroad clergy’s situation with other churches’ clergy in this country, what would you say regarding this?

– Well, I think one of the biggest issues is the difference in compensation. In most Churches in America the priests are paid a living salary and benefits by the congregation so that they don’t have to work, and especially senior clergy are well compensated; of course, junior clergy not quite so much, but that’s normal. Missions’ clergy compensation of course is a little more sketchy. I think the next step in the growth of the Russian Orthodox Church Outside of Russia needs to be a complete re-visioning of the whole system, not only of the support of the clergy but also the whole financial system for the support of the Church because there are definite things that would be extremely helpful – administrative kinds of structures and various kinds of funds to assist the clergy, to assist education, and to build temples and not only structures but institutions.

– Right, but we don’t even have a Pension Committee in our Russian Church Abroad, and sometimes you hear that it’s really too complicated and we don’t have means, we don’t have resources, and basically, our outstanding clergyman are expected to work at additional jobs, so what would be your response to this – that it’s impossible to change?

Well, it’s certainly possible to change. The Orthodox Church in America started out probably in a very similar position. The ROCOR does have new immigrants. It also has a lot of people who are very well-established, well-educated, and have highly lucrative jobs. What has not been taught is the critical importance of supporting the Church on a substantial level. In other words, a constant financial commitment on a communal basis that will allow the Church to develop itself and to develop programs and ministries that people will need, and to develop outreach. There are some very good things that go on in the Russian Church Abroad. One of the things that I was particularly impressed with in Australia was their homes for the elderly, assisted living and even nursing homes that are supported by the Church, and in some cities, there are multiple institutions. There is a good consciousness of that kind of humanitarian outreach. That’s one of things that right now is very difficult to do. There is that tradition in the past in the Russian Church Abroad. There is still the Tolstoy Foundation in America. There are a couple of nursing homes and things like that but those need to be rebuilt, rethought, redone, and revivified. And, unfortunately, it takes money. People aren’t going to be able to… well, let’s put it this way: you take a young guy who goes to seminary. What kind of a future is he looking at? He’s looking at a secular job, which is going to occupy 75% of his time, and the rest of the time, even as a priest, is a volunteer position.

– Almost volunteer…

– Almost volunteer – yes. And it’s nice that people want to do that, and it’s a remarkable and commendable thing that people are willing to make that kind of sacrifice. And, there is an advantage – that it enables a priest to be free of the control of the parish council: he’s not afraid for his salary [in order] to make the necessary kind of decisions. But, on the whole, it makes life very difficult. I believe it’s a great shame to the Church when you have priests who are not able to pay their bills and support their families, or are on welfare with food stamps.

I believe what happens is that we deal with consequences of the previous refugee epoch when everyone was poor and everybody basically worked on a voluntary basis. But the question is: is this model really sustainable for modern reality? Is this something that we need to carry on or is it a cycle that has to be broken down?

It’s a cycle that has to be broken down because it’s not sustainable. I think one of the things is that the ROCOR needs to come to terms with the fact that it is an American Church – in America, it’s an American Church; in Canada, it’s a Canadian Church; in Australia, it’s an Australian Church.

– What does this mean? What does your emphasis mean?

– It means that, regardless of language, regardless of the cultural basis, we’re here to stay, and we need to take up that universal mission that the Lord commanded, which is to go out and bring people in, to preach and teach and to make disciples. Whether we are ministering to new converts and inquirers or to Russian immigrants, the work is the same: to establish communities and build churches to reach out and bring people to Christ.

– And use resources as best we can?

– Use the resources as best we can. One of things that I think is really important too, is that there is a kind of traditional pattern in American culture of how parishes are structured, and it’s interesting: it doesn’t matter — Protestant, Catholic, Orthodox. You have a church

and they are all structured the same way. A part of that’s just the American laws under which the church operates. And there are certain kinds of expectations, and even the taxes are structured so that there are certain kinds of expectations – taxes for the clergy, the tax

structure of the church itself. But, I think, one of the most important things is that we have to give seminarians a hope for the future. I think, one of the most important things is that we have to give seminarians a hope for the future. Holy Trinity Seminary (Jordanville, NY) is moving now beyond just a Bachelor of Theology to a Master’s degree. The administration of Holy Trinity Seminary and its trustees do the great work of enabling young men to obtain a terminal Master of Divinity degree with minimal fees or no costs through the generosity

of kind benefactors. But we should start considering some kind of financial incentives that will enable graduates to earn a living as a result. Otherwise, it’s totally demoralizing to the seminarians, and this is a really very important issue.

Conducted by Deacon Andrei Psarev

Source: http://www.rocorstudies.org/2018/02/21/one-of-the-most-important-things-that-we-have-to-give-seminarians-is-a-hope-for-the-future/

If I were to venture a guess as to the most commonly confessed passion that I hear in confessions, I would say that it is anger. Just about everyone is angry. According to many of the saints, anger and misdirected desire are the two main passions from which all vices and passions come. The sources of anger can be varied, but I think there are two sources of anger that are most common in the people here in western Canada whom I confess and with whom I often have ‘confessional chats.’

The first source is, it seems to me, cultural expectation. There is a cultural expectation in Canada, and in North America generally—especially among the privileged class (usually of European descent, working class or better off financially, and that is most pronounced among the better educated)—an expectation that life would, could, and should be fair. We in North America generally have egalitarian suppositions and expectations. We expect the courts, institutions, businesses and other people in general to treat us fairly and equally. And when this is not the case, when either I or someone with whom I identify is treated unfairly, I become angry.

Anger coming from this source, if the source is not a particular injustice I am experiencing, often comes from politics, from identifying with a particular political position, party or issue. That is, although I myself am not immediately or directly effected by a real and immediate injustice, I identify with those who are or seem to be or even might possibly be effected. Some Christians, particularly those especially interested in political action, argue that such vicariously acquired anger is a good thing because it motivates one to work politically for change in unjust systems. The Church Fathers of the desert and philokalic tradition, however, see things differently.

In this particular ancient tradition, anger, or any passion for that matter, is not an appropriate motivation for any action. This tradition takes seriously Jesus’ admonition to think of others as better than oneself. Instead of seeing the problem of injustice as a matter of poorly constructed systems or even of particular people who selfishly oppress others, the Fathers and Mothers of the desert see the problem of oppression as a spiritual problem. For them, the oppressor is also a victim, a victim to his or her passions which are driven by demonic forces. And when you see your oppressor as also a victim, you can begin to have pity on her, you can begin even to love your enemy.

This does not mean, however, that one should just be a doormat—as people often ask of me at this point in the conversation. It does mean, though, that one should allow pity and love to douse the fire of anger in your heart. Of course one must act, personally and politically, in whatever ways are possible and appropriate to make the world a better place, but not with anger burning in your heart. Anger blinds and deafens. Anger keeps us from thinking clearly and from paying attention to and loving the human beings in our presence right now. Anger drives away the Holy Spirit and consistently leads us to say and do things we later regret. Anger is not the way.

One technique that I have found helpful as I wrestle with anger of this sort, of the sort coming from injustice and unfairness in my life or in the world, has been to rethink my cultural assumptions. My assumption that the world would, could, or should be a just place has to be reconsidered. Jesus did say, after all, “in the world you will have tribulation” and “if they persecuted me they will persecute you.” And doesn’t the scripture speak everywhere—except in reference to the eschaton—that the rich and powerful generally trample upon the poor, and therefore the Lord must help them? This unfairness and oppression is part of the way this fallen world is. Where do you think the evolutionists (social or biological) got the idea of the survival of the fittest? I, or the ones I identify with, am not being specifically targeted, except that I am poorer or weaker or less privileged or less whatever than the one who wants to take from me what I think is mine: my right, my privilege, my possession, my parking space.

Acknowledging that this is the way the world is, is not to say that it’s OK. It’s not OK that the strong oppress the weak, but it is nonetheless how the world largely functions. Sure, there are some systems that seem to be inherently less unjust than others. In one area, the bad guys may wear athletic suits and carry brass knuckles and in another they may were designer suits and carry briefcases. The means by which the rich and powerful get their way may vary, but just about always the rich and powerful get their way. It’s the way of this world. And as a Christian, of course, whenever possible, I need to act in ways that are not of this world. And as much as is possible, I need to resist and not be complicit in oppression and violence. This is the way of Jesus, the way of the cross. However, the way of the cross is not the way of anger. It is the way of self-sacrifical love.

And more than this, we pray. The scripture and particularly the Psalms are full of encouragement that the power of the oppressor, even the power of the very devil itself, is limited by God. Sure, political systems and justice systems can be improved and made more just, but ultimately it is God who delivers us from our enemies. And if we don’t do business with God, if we don’t first and foremost recognize that ours is a spiritual battle played out in this fallen and unjust world, if we don’t master our own anger most of all, then even if we succeed in meeting our external objectives, we will only replace one dictator with another, one crooked system with another, one loop-hole ridden set of laws with another. And so the anger remains. At least that is what seems most often to play out historically.

Another common source of anger, and not unrelated to the first, is more personal. It has to do with not getting my own way. A priest friend of mine used to often say that every thought I have starts with the assumption that I am good, I am right, and I and innocent. And to this I would add at least one more: and that I already see the situation clearly. When trying to solve a problem, we just about always assume that our solution is the best one, and when others don’t see it that way, it frustrates us and leads to anger. How often parents and children, wives and husbands, employees and employers tell me that they struggle with anger because the one won’t do (or let them do) what the other tells them is the best thing to do. A child is angry with her parents because her parents won’t listen to her (i.e. won’t let her do what she thinks is best) Parents are angry at a child because he won’t listen (i.e. won’t do what the parents think is best). And so on it goes.

There is an illuminating story in the letters of Sts. Barsanuphius and John that addresses this problem of anger coming from not getting one’s way. John of Beersheba [different from St. Barsanuphius’ friend, St. John] was a leader (but not, apparently, abbot) in a monastery that was doing some construction. Because he was skilled and experienced in architecture, he was assigned the task of drawing up the plans. After he had made the plans, and unknown to him, some of the brothers made changes to the plan that “somewhat spoiled” them. St. Barsanuphius writes to this John and advises him to deal with his anger by keeping this thought in his mind: “Did I become subject to God to subject others?” According to St. Barsanuphius, anger is overcome when we remind ourselves that we are subject to God, so our job is not to subjugate others, to make them submit—even if we’re right!

Does this mean, then, that the brothers were right to change the architectural plans without talking to John? No, certainly not. The brothers failed. However, that’s the brothers’ problem to wrestle with, not John’s. John’s anger came from his (self) righteous indignation that he was not fully listened to initially nor consulted when changes to his plan were proposed. And the fact that the building was “somewhat spoiled” only added a pretext of justification for his anger. However, St. Barsanuphius’ advice to John is to remember that it is not his place or responsibility to subjugate others; rather his place is to submit to God.

So much of the anger we struggle with is of this nature. Someone who should listen to us doesn’t. What we see as clearly right, clearly good, clearly the will of God, someone else does not see at all. What we see as our authority, our expertise, our privileged or our unique perspective, the other seems to show no respect for at all. And so we become angry. Teenagers are angry because parents do not respect their unique perspective on their own life. Parents are angry with children because they do not respect the authority and experience they have to offer. Parishioners (or the clergy) with expertise or experience or concerns in one area are angry with other parishioners (or clergy) because their expertise or experience or concerns seem to be ignored—or given less weight than they think they should be given. And so (self) righteous indignation fuels anger, and anger results in blindness and deafness and further strife.

But, you may argue, I am the parent or the priest or the expert or the one who will be most effected by the outcome. I have a right to be listen to. I have a right to be obeyed. This may indeed often be the case. Nevertheless, anger, especially ongoing anger, is never a helpful nor appropriate response. And St. Barsanuphius recommends that to overcome anger you remind yourself that you—if indeed you are a Christian—have submitted yourself to God, not in order to submit others to yourself. But, again, some may argue, that because of my position of authority, in not submitting to me, to my plan, to my wisdom, to my advice, to my decision, the disobedient one is actually not submitting to God. OK then. So be it. The disobedient one is not submitting to God, so let God deal with them. Let God get angry, for if God does experience anger (and it’s is not just a biblical anthropomorphism), then God’s anger is without sin. Can you say that of your anger?

Let us submit ourselves to God and forsake anger and wrath, as Psalm 37: 8 advises us. Then we will see a little more clearly. Then we will listen a little better. Then we will be able to take more appropriate action, action motivated by pity and love, action that is more likely to carry the grace of God and to bring healing. Otherwise, we will be blinded by our anger and act in wrath, which almost always only makes matters worse.

By Fr. Michael Gillis

Source: https://blogs.ancientfaith.com/prayingintherain/2018/06/some-thoughts-on-anger/

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