"What is the Priest to Live On?" Priest Daniel Sysoev

Priest

Daniel SYSOEV Talks on The First and Second Epistles of the Apostle Paul to the Corinthians

IV WHAT IS THE PRIEST TO LIVE ON?

Daniel Sysoev Inc.

New Jersey, 2016

Approved for publication by the Publications Board of the Russian Orthodox Church PB Р15-505-0293 Priest Daniel Sysoev. What is the Priest to Live On? Talks on the First and Second Epistles of the Apostle Paul to the Corinthians. In 12 books. Book 4. — New Jersey, Daniel Sysoev Inc, 2016. — 160 pp.

ISBN 978-5-4279-0064-7

This edition is dedicated to the five-year anniversary of the author's martyric death.

A common point of contention in society is that of supporting the clergy and the temple financially. Frequently one hears the opinion that the Church should provide everything completely free of charge, taking no money for anything, neither for candles nor for private services, and that the priests themselves should ideally support themselves by working outside jobs. What is the proper response to this opinion? The answers to this and other questions are found in this book.

Protected by copyright law.

Reproduction of this book in whole or in part is prohibited.

Any violations of this law will be prosecuted. © Daniel Sysoev Inc, 2016 © Yulia Sysoeva, 2016

CONTENTS Supporting the Ministers of God. . . . . . . . . . . . . . . . . . . 5 The Laborer is Worthy of His Hire . . . . . . . . . . . . . . . . 30 Refusing to Take Advantage of One’s Freedom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 Do Not Indulge the Body . . . . . . . . . . . . . . . . . . . . . . . . 70 The Danger of Overconfidence . . . . . . . . . . . . . . . . . . . 84 The Truth About Ministry . . . . . . . . . . . . . . . . . . . . . . 112 Using Freedom to Glorify God . . . . . . . . . . . . . . . . . . 140 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Who goeth a warfare any time at his own charges?

1 Cor. 9; 7

SUPPORTING THE MINISTERS OF GOD

In the eighth chapter the apostle Paul elaborates on the questions sent to him by the Christians of Corinth, in particular the question of whether one may eat food that has been sacrificed to idols. The apostle explains why one must not. His first and chief argument is so as not to cause temptation for one’s weak and infirm brothers in Christ who still see idols as having certain powers. For this reason if a person eats these foods he will be considered an idolater; he will fall away from Christ and be destroyed. Hence, for Christians food is not an indifferent matter. Food must not cause the destruction of one’s brothers in Christ. “It is still less permissible,” says the apostle Paul, “that a person should fall away from God due to our highmindedness.” In this chapter the apostle substantiates this by his own example. The apostle Paul shows that although he has divine authority, unlike the other apostles he does not exercise it. What authority did he have? An authority that a great many people question and doubt to this day.

One question that frequently arises today regarding the Church is the question of maintaining the clergy and the church financially.

Frequently one hears people say that everything 5

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in the Church ought to be free of charge, that no money should be charged for anything, even for candles, even though they are specially manufactured. One even hears the opinion that a priest ought to have an additional job. Those who think this enthusiastically cite the example of Western Europe, where some priests do indeed work—obliged to do so because apostasy from the faith has occurred there, and parishes no longer support their priests. Here we should recall that in the Holy Scripture of both Old and New Testaments the approach to this question was completely different. God does not say that the clergy must provide for themselves. Both Old and New Testaments require that the priest live of the altar, something of which we will speak in detail later on. The Old Testament categorically demanded that priests be paid a tithe, on which they were to live. The Lord confirmed this requirement in the New Testament. Furthermore, the church canons prohibit priests from holding secular jobs, which would take up much of their time. They prohibit this on pain of defrocking.

This is because a person who takes on a secular job cannot fully dedicate his life to the Church.

When I was with a group of missionaries in Kyrgyzstan we encountered this issue in one 6

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of the churches. After the service, as the priest was leaving the altar, a woman approached him and said, “Father, I need to talk with you.” But he answered, “I’m sorry, I have no time to talk with you; I have to go straight home and dig my garden.” There this is a necessity; otherwise there will be no harvest. To keep priests from spending their time digging gardens, in the Old Testament God forbade them to have their own allotments of land, for example. When God divided the Holy Land among the tribes of Israel, He forbade the Levites, the priests, to have their own allotment. They were only permitted to have small lots surrounding their own estates, but they were forbidden to have large tribal allotments.

At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in His name. ... Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance (Deut. 10: 8–9).

In other words, whereas the inheritance of ordinary people is the earth, the inheritance of the priests is God. The priests are to serve God and to live by His sustenance. This is why He established the tithe to be given by the children of Israel, who were to pay it for the priests to live 7

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on. The tithe, I repeat, carried over to the New Testament. It was paid in the Western Orthodox Church and in Russia. In Kiev there was a church called the Church of the Tithe,1 so called because it was maintained on a tenth part of the income of Prince Vladimir. In Russia people paid the tithe until the seventeenth century. Later, with the appearance of serfdom, the peasants lost their individual freedom and could no longer pay the tithe. Things took a sharp turn for the worse. Fixed prices for private services appeared in the Church—something that had never been seen before. Then people began saying that the Church was being used for commerce and that everything was for sale. This was caused specifically by the enslavement of an enormous part of the Russian population, and by the fact that the people lost their individual freedom, and the ruling class departed from the faith. The priests were forced to work their small plots of land in order to survive.

1 Editor’s note: The Church of the Tithe (the Church of the Dormition of the Most Holy Theotokos) in Kiev is the first stone church of Old Russian architecture, erected by Holy Equal-to-the-Apostles Vladimir on the site of the death of the protomartyrs Theodore and his son John.

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The apostle Paul says that he does not exercise the authority that the apostles have.

He says that although he is specially privileged, he has undertaken an additional ascetic labor: earning his own living. In his free time from preaching, i.e., at night, he sewed tents to keep himself fed. He did this so as to cause no one to stumble, and thereby to receive a special reward in the heavens.

Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

Mine answer to them that do examine me is this, Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? Or I only and Barnabas, have not we power to forbear working?

Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith He it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; 9

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and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

Even so hath the Lord ordained that they which preach the gospel should live of the gospel. But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.

For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being 10

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not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the gospel’s sake, that I might be partaker thereof with you (1 Cor. 9:1–23).

These are the words of the apostle Paul.

He says for all those who cause others to perish through their false knowledge to look at him.

The apostle has the authority to require that he be given food and clothing. But he does not exercise this power, so as to receive a greater reward from Christ, unlike others who for the sake of acquiring food begin to repulse their brethren. This is the meaning of the words of the apostle Paul. These words contain a commandment for Christians, both Corinthians and others, as well as ordinary ministers—the bishops and presbyters who were in Corinth. It is a commandment regarding how they were all to live. “Am I not an apostle? Am I not free?” he says. Here he is rebuking them for looking to their leaders, who appeared to be so smart yet behaved so disgracefully, causing temptation for people; and at the same time he accuses them of having fallen into temptation themselves. “Look at me,” the apostle says. “Am I not sent by God, 11

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and am I not free to require what is due to me by my rank?”

How exactly do the apostolic and episcopal ministries differ? Why is it that there are no apostles today, nor can there be by definition?

The grace of the apostles remains. The bishops have the power that they were given: the power to heal, to raise the dead—all this abides in the Church, and the fullness of the Holy Spirit remains. But there are no apostles and there can be none. The apostles were a particular kind of messenger: they were witnesses. The chief work of the apostles was not to make flowery speeches, but to be witnesses. The apostles never spent their time in logical arguments, or in proving that there is a God and that He is Christ. They did not argue the truth of Scripture. Their chief work was to say, “We saw this for ourselves; we are telling you what we actually saw: Jesus rose from the dead and conquered death, and He died on the Cross to save people from sin. We ourselves saw Him risen, and this means He is the Son of God, He is God, and He is the Messiah that was promised to Israel. Therefore we command you to believe in Him.” The apostles did not merely believe this; they saw and were witnesses to it all. By the name 12

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of Christ they themselves healed lepers, raised the dead, and made the lame to walk. And the Gospel is the written testimony of the apostles.

Incidentally, this is precisely why the Church did not include any texts in Scripture authored by people who had not seen Jesus Christ. In the New Testament there are no texts that postdate those authored by the apostles. And although certain fathers wrote texts at the inspiration of the Holy Spirit, not one of these texts is included in Holy Scripture. The Church recognizes the Symbol of Faith to be inspired by the Holy Spirit, but even this text is not included in Holy Scripture. The Holy Scriptures are the collected testimony of the apostles.

Incidentally, this is why we are not indifferent to the question of who wrote this or that text of Holy Scripture. And when people say it does not matter, this is a rejection of the very essence of Scripture.

How did the Church determine which texts were canonical and which were not? It did merely consider the teaching being conveyed. What mattered to the Church was that the text or epistle be authentic, not forged or apocryphal. The Church spent considerable time determining whether an epistle was authentic. And so when 13

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people today say that an epistle is not authentic, these people are going against the entire Church, which undertook to establish the authenticity of these texts. If any epistles are eventually recognized as authentic, they will be included in Holy Scripture. The person who claims that Paul did not write this epistle, or that Isaiah did not write that letter, is going against the Church.

How does he know this, and on what basis does he make this claim? This person is disdaining the Church. He is not a Christian. Academically speaking he is actually being unscrupulous: does he really have the data that the Church had in the first three or four centuries? For the original texts of the New Testament survived until as late as the fourth century.

We know that the original texts of the Holy Scriptures still existed in the time of John Chrysostom. They were preserved, for instance, in the Alexandrian Museum, and copies of them were made. There are hand-written documents from the year 313—the epistles of Archbishop Peter of Alexandria, which are preserved in Ephesus. In Alexandria the original text by the apostle Mark was preserved. Given these facts, I think it entirely possible that we may find original texts that have survived. The Church paid close attention to 14

Supporting the Ministers of God

who conveyed these epistles, specifically because they could be traced to eyewitnesses. It is very important to remember that, for example, the epistle of the apostle Paul to the Corinthians was still preserved in Corinth in the third century.

All the original texts were preserved as precious relics. Eventually copies of them were made.

This is why the apostle Paul asks: did he not see Christ? The chief witness of the apostles is that Christ rose from the dead. Only one who had seen Christ risen from the dead could be an apostle. Anyone who had not seen this could not be an apostle.

Are not ye my work in the Lord? the apostle asks (1 Cor. 9:1). The apostle Paul says that the Church of Corinth is the fruit of his apostleship. The power manifested in the apostle among them testified to the fact that he had been sent by God Himself and that he had seen Christ. The power that had converted them to Christ showed that the Corinthians were witnesses to his apostleship.

If to certain others he was not an apostle, as these others in fact declared, to them he was an apostle: Yet doubtless I am (an apostle) to you: for the seal of mine apostleship are ye in the Lord (1 Cor. 9:2).

The apostle Paul says that the Corinthians were converted by him to Christ, and that 15

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power and signs have been performed in their midst. Like the other apostles, the apostle Paul preferred a rather simple approach to preaching. The apostles would enter a city and tell the people that they were witnesses and had themselves seen what they were describing.

Then they themselves would perform healings or raise people from the dead in the name of Christ and say, “Let each believe or not believe as he wishes.” If anyone hindered their preaching they might chastise him—for example, by striking him blind. Or, for example, a foreigner might come, and the apostle would begin speaking in his language—another highly convincing argument. In preaching there is no need for lengthy demonstrations, arguments, and debates.

This is why Chrysostom says, “For the seal of mine apostleship are you: i.e., its proof. ‘Should anyone, moreover, desire to learn whence I am an apostle, you are the persons whom I bring forward: for all the signs of an apostle have I exhibited among you, and not one have I failed in. ... For I both exhibited miracles, and taught by word, and underwent dangers, and showed forth a blameless life’” [1, Homily 21].

In the second epistle he testifies to this in greater detail: “Truly the signs of an apostle were 16

Supporting the Ministers of God

wrought among you in all patience, in signs, and wonders, and mighty deeds. For what is it wherein ye were inferior to other churches?�

[1, Homily 27].

So writes the apostle Paul in his second epistle to the Corinthians. He says that to those who inquire what makes him an apostle he can say: their own conversion to Christ is proof of the power of God. What were the Corinthians like? They were a licentious people who loved partying and revelry. And if the people of such a city—people who did nothing but indulge in depravity and fornication, spending their life in various pleasures—had converted to Christ, the seal of apostleship was clearly upon them.

The apostle Paul continues: Have we not power to eat and to drink? (1 Cor. 9:4).

He has the authority to do whatever he wishes. But frequently he did not eat or drink, endured hunger and thirst, and went without clothing. What does the apostle mean here? He means that the apostles do not eat and drink at the expense of their disciples, though they have the right to be supported by them. Yet rather than tempt their disciples the apostle preferred to earn his own living!

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Today we frequently hear people talk about how the priest accepts one thing or another from his parishioners: he ought to be ashamed, they say! Or that he drank a bottle of beer—oh, the horror! You and I know that alcohol is not a sin.

Drunkenness is a sin. We have this authority, but we must restrain ourselves.

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? (1 Cor. 9:5).

This refers to the fact that women frequently followed after the apostles. But they were not their wives, as some think. Like many of the apostles, the apostle Paul had no wife. The apostle Peter, as we know, was married: he had a mother-in-law. Several of the other apostles were also married. But the majority of the apostles were not married, such as the apostles Andrew and James. Nevertheless, women did follow after them, as they had followed after Christ, and helped provide for their daily needs.

There was also a woman who followed after the apostle Paul for a time, whom he later sent away from him lest people should talk. This was Saint Thecla, commemorated on May 24. This practice survives to this day: in the Church there are always women who help the more active priests in the 18

Supporting the Ministers of God

parishes. This authority was given to the apostles: it has nothing to do with relationships, but refers specifically to serving them and helping them in their work. The Gospel relates that there were women who followed after Christ, ministering to Him of their own means. These later became the myrrh-bearing women. This women’s ministry in the Church continues to this day, and much is accomplished thereby. Women like this serve as the cell attendants of elders.

The other apostles did this, as did the brothers of the Lord. Who are the brothers of the Lord? A great many people, in reading the Gospel, ask why we call the Theotokos “EverVirgin” when the Gospel mentions the brothers of the Lord. The truth is, we know from the very ancient (second-century) tradition of the immediate disciples of the Lord that Joseph was the betrothed of Mary, and not her actual, physical husband. When he was betrothed to the Theotokos Joseph was 83—already an old man.

Thus, Mary could not have had children. Mary asked the angel how she could bear a son, since she knew not a man. In addition she had made a vow of celibacy. If she had made no such vow her question would have made no sense. But Mary did ask the question, precisely because she 19

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had made a vow of virginity and did not intend to break it. Thus, those Protestants who claim that the brothers of the Lord were His siblings, born of Mary, are in fact speaking blasphemy, blaspheming against the Virgin Mary by saying that she broke her vow after the birth of God. They are calling her an oathbreaker. Church Tradition states that the brothers of the Lord are the children of Joseph from his first marriage to Salome. While the Lord was alive they had very little faith, though one of them, Judas (not Iscariot), was even numbered among the twelve apostles.

After the Resurrection the Lord appeared to James, the eldest of His brothers. Thanks to this appearance and His appearance to His other brethren when they were on the mountain in Galilee, the brothers of Christ believed in Him and became His apostles. The Lord Himself ordained James a bishop in Jerusalem, and the other apostles became preachers of the Gospel.

One of the apostles, Simon, succeeded James to the see of Jerusalem and in the year 107 was executed by the emperor Trajan. Saint James, the brother of the Lord, was executed in the year 63: the Jews threw him off the temple and stoned him to death. This was the last straw, which 20

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incurred the wrath of God and precipitated the destruction of Jerusalem. Judas, the brother of the Lord, one of the twelve apostles, who also wrote an epistle, preached in Syria and was executed in Armenia, not far from Etchmiadzin.

They had come to believe in Christ!

There were women that followed after the brothers of the Lord, who helped them in their missionary work, and after Cephas, whom the apostle mentions in particular. Cephas in Greek is Petros (Peter), which translated into Russian is kamen’ (rock). If you meet a Bulgarian or a Serbian named Kamen, you will know after whom they were named. Cephas, or Peter, the leader of the apostles, also went forth to preach.

Marianna, the daughter of Petronilla, accompanied him as his helper. These “wives” went about with Peter, helping him in his missionary work and seeing to his daily needs. The apostle Paul says that no such women followed after him. Incidentally, some who read the Scriptures think this refers to wives according to the flesh.

Some people do not understand the words, Have we not power to lead about a sister, a wife ... ?

(1 Cor. 9:5).

The reason lies in the ambiguity of the Greek text, which means both woman and wife, just as in 21

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Russian, where the words zhenshchina (woman) and zhena (woman) have different meanings.

The Russian translation of the Gospel also employs the word zhena, when the Lord says to His Mother, Woman, behold thy Son (Jn. 19:26).

Here the word zheno is used, meaning “woman.”

Besides this, the apostle chose his words so as to avoid any misunderstanding. He does not merely say “a wife,” but “a sister, a wife”; and he does not say “take to wife,” but “lead about,” i.e., travel with her. In addition, these women also helped to preach in the women’s halves of the homes. At that time houses in the East traditionally had a separate women’s area, which no one but women could enter. This tradition of having men’s and women’s halves existed in Russia also, especially among the nobility.

The apostle Peter would send the women who ministered to him into the women’s half of the home, to convert the women who lived there to Christianity. Through women like this the Lord’s teaching also reached the women’s half of the home without impropriety. But the apostle Paul did not exercise this authority either.

Or I only and Barnabas, have not we power to forbear working? (1 Cor. 9:6). Thus, only two apostles, Paul and Barnabas, earned their own 22

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living while simultaneously preaching. Though at one time they had quarreled, Paul had no ill will toward Barnabas, and he points out his particular labor: they alone among the apostles did not subsist on their preaching of the Gospel. All the other apostles—Peter, John the Theologian, Andrew the First-Called, and others—fed and clothed themselves at the expense of those to whom they preached and whom they converted to Christianity, for so the Lord had commanded. He had told the apostles that when they went forth to preach they were to eat and drink whatever they were offered. This is the direct commandment of the Lord, given in the Gospel: the ministers of the Lord are not to work themselves, but are to live at the expense of those whom they have converted. But in order to show their particular zeal the apostles Paul and Barnabas supported themselves. We do not know what Barnabas’ trade was. The apostle Paul made tents for soldiers and common folk.

The apostle goes on to demonstrate why he has the right to live of the Gospel. He outlines his argument in detail, since at that time there were people who denounced the clergy for so doing. There are laymen for whom the question of priests’ income is a sensitive issue indeed.

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It has been observed that a change comes over many people when discussing financial matters. This kind of mercenariness is of course found in people, but the apostle took this into consideration and did not take money from people who suffered from this malady, so as not to repulse them.

But the authority to live of the Gospel was present, and all the other apostles exercised it as the Lord had commanded, as the Church indeed continues to do to this day.

The apostle continues: Who goeth a warfare any time at his own charges? (1 Cor. 9:7).

What soldier pays his own expenses? Chrysostom says that even the pagan commanders, who were cruel and unjust, did not require soldiers to go to war, braving various dangers, and on top of this provide for themselves. Could Christ possibly have required this of the apostles? Of course not! He is obviously more merciful to His servants than any military commander.

But why this comparison with war? Quite simply, because apostles and missionaries are in fact soldiers of Christ, in the literal sense of the word.

They wage war with the devil for men’s souls!

Hence, it is their due to receive aid from those whom they have converted.

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The apostle continues: Who planteth a vineyard, and eateth not of the fruit thereof? (1 Cor. 9:7).

Whereas the first instance mentions the dangers the apostles face as soldiers, since they wage war with the prince of darkness, here their labors are mentioned. The vineyard owners who plant the vineyard have to work a great deal: the vineyard has to be trenched, pruned, fertilized, protected from pests, and finally harvested in season, and the grapes trampled to extract the juice for wine. Hence, what vineyard owner does not eat his own grapes? It is impossible that he should not be allowed to eat those grapes. Only Comrade Stalin had the inspired idea to punish people for eating their own grain.

Who feedeth a flock, and eateth not of the milk of the flock? (1 Cor. 9:7).

Here the apostle offers his third proof. We know that the priest is called a pastor, meaning a shepherd. This is why the apostle says that you are the flock of Christ, and we are the shepherds of Christ. Why this comparison? Because the task of the shepherd is, for example, to feed the sheep or cows, to sheer the sheep—in a word, to care for them, taking them out to pasture, defending them from wolves. At the same time the shepherds have the right to drink of their milk.

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Chrysostom says that the apostles were soldiers, farmers, and shepherds, whose work was not with the soil, not with dumb animals, not with material foes, but with rational beings and the hordes of the demons. Note that everywhere the apostle maintained a proper balance, striving to say only what is beneficial, nothing more. He did not ask what soldier serves and is not enriched, i.e., who serves without receiving compensation or payment. Nor did he ask who plants a vineyard and does not reap the entire crop, or who shepherds a flock and does not sell the lambs. He must be content with a lesser consolation, for one thing only is necessary: food. This is not all that the apostle is suggesting by his comparisons, however. He is also showing what a priest should be like. He must have the courage of a soldier, the industriousness of a farmer, and the solicitude of a shepherd, and yet desire nothing beyond the necessities. Thus, the apostle is addressing not only the flock, but also the pastors, showing what they should be like.

The apostle Paul offers yet another proof: Say I these things as a man? or saith not the law the same also? (1 Cor. 9:8). Here he is saying that this is not only customary among men. Every laborer is worthy of receiving his reward, not only spiritual 26

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but also financial. The law also mentions this: For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn (1 Cor. 9:9).

Here we see a clear analogy. Think of how grain is threshed using oxen: the sheaves are spread out, and bulls or oxen are driven back and forth over them to tread out all the grain from the ears. The straw would then be gathered, leaving only the grain below. The bull would be muzzled to keep him from putting his head down and eating the sheaves. But the law of Moses forbade muzzling the bull. This rule is found in Deuteronomy.

The apostle goes on to say, Doth God take care for oxen? Or saith He it altogether for our sakes?

(1 Cor. 9:9–10).

The apostle is asking: about whom is God concerned? If this were referring only to oxen, why make it a law? The purpose of this law that the Lord gave to the Jews is to teach them love for mankind and compassion. Compassion toward animals must serve as a model for compassion toward people. For the Bible it is completely abnormal for a person to love animals but not people. Animals are for man, not man for animals. In America environmental protection societies may say that, for example, we must not 27

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cut down trees because then the owls will have no place to live, but the Bible does not say that this is forbidden. We must of course plant new trees, so as not to destroy everything on the face of the earth, but a person may make use of everything in the world. The Bible would not support Greenpeace or anti-whaling and anti-fishing laws. The Bible would only prohibit poaching or barbarism in the process.

The Bible has never limited a person’s right to make use of the animal world. Any attempts to limit a person in this regard are contrary to the biblical understanding of man. And those who work to protect the environment need to understand that the environment is for man, not vice versa. It is important to remember this when people feel sorry for the whales or the fish—poor things, they’ll all be caught! I personally feel sorry for the fisherman who will go hungry. My sympathy is with the people. But one must not hunt animals into extinction; that is another matter. It is disgraceful when people kill an animal just for its tusks and discard the carcass!

For the Bible it is not normal to take a live sturgeon, slit its stomach and remove the caviar, then throw away the carcass. This is barbaric treatment of the animal world. The Bible takes 28

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the part of man, not of the ecologists. It would only take their part in combating barbaric treatment of animals, but not in combating man, which unfortunately is what is happening today.

Regarding Greenpeace it was observed, at the very outset of the movement, that “a humanist is a person who loves every animal except man.�

Here the apostle is saying that this law was written for the purpose of compassion for men, especially those that labor. He applies this concept to the apostles, who labor in preaching, since if the disciples did not support the apostolic ministry they would be like those whom a cruel master had muzzled like the oxen that tread the corn.

For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope (1 Cor. 9:10).

This means that the law is written in order to show that one who labors in preaching the gospel must do so in the hope that he will be kept fed.

Theophan the Recluse says, “This is written concerning us, in the sense that we must cultivate your souls and sow in them the seeds of truth, and thereafter in every way guide you to bear fruit, taking no thought for your sustenance, just 29

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as one who tills the earth tills it in the hope that it will bear fruit for him thus: he who treads the corn treads it in the hope that he will partake of the fruit of his labors” [2].

Thus, both they who sow the word of God and they who tread out the word of God are worthy of their sustenance, because they gather the word of God. Thus, the apostle is asking the disciples: “They gather the word of God; are they not worthy of sustenance?” Wherever a preacher may be, whether sowing a mission or gathering the fruits of that mission, both the one and the other are worthy of sustenance, because they care for men’s souls and must receive from them what they need for their sustenance.

THE LABORER IS WORTHY OF HIS HIRE

The apostle continues: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? (1 Cor. 9:11).

“If we have given you spiritual things, life eternal; if we have given you salvation and delivered you from slavery to the devil, of which you yourselves have become witnesses; your conscience has become light, and you have understood and felt the power of the Holy Spirit 30

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Who acts in you; is it any great thing that we take physical things from you?” As Chrysostom says, those who provided anything to the apostles or the teachers did not exalt themselves as having given more than they had received. That is to say, when a priest receives any money from his parishioners he is receiving less than he is giving away.

A certain Catholic priest once said something very interesting. During the Soviet era a person approached him and asked, “Where can I buy a New Testament?” At the time this was impossible. The priest took a New Testament from his pocket and asked, “How much money do you have?” “Twenty-five rubles.” “That’s not enough.

What does your father do for work?” “He is a taxi driver,” came the reply. “Do you know, even if he had worked for a Catholic church for fifty years it would not be enough. book is such that no matter how much you give, it will never be enough. I can only give it to you for free.” This is a very profound concept: what can compare to the Gospel? What price can we put on salvation?

It is beyond price! Hence, Chrysostom is right when he says that he teaches far more than he receives, no matter how much he is given. This is precisely what the apostle is saying here: it is 31

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no great thing when people give carnal things in exchange for spiritual. They are simply paying an elementary debt of gratitude, which is incommensurate with the gift they have received from God through priests and missionaries.

Chrysostom says, “Do you see a most just allegation and fuller of reason than all the former?

‘For in those instances,’ says he, ‘carnal is the seed, carnal also is the fruit; but here not so, but the seed is spiritual, the return carnal.’

Thus, to prevent lofty thoughts in those who contribute to their teachers, he signified that they receive more than they give. As if he had said, ‘Husbandmen, whatsoever they sow, this also do they receive; but we, sowing in your souls spiritual things, do reap carnal.’ For such is the kind of support given by them” [1, Homily 21].

Naturally, if husbandmen sow grain, they will also reap grain. But those who sow spiritual things in men’s souls reap material things.

Theophan the Recluse adds, “Those who partake of the spiritual good things of the faith are naturally often prepared to give up everything to those who have brought them into participation in these good things. For the faith of Christ is not naked theory, but the work of renewal of the soul, which is immediately felt. And one who has 32

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felt it recognizes that he has been vouchsafed a blessing beyond all earthly price. How could such a one not be willing to share everything with his enlightener?� [2].

Incidentally, this is a very interesting aspect of priestly life. Among the priests of my acquaintance, of whom there are perhaps not more than a thousand in various parts of the world, I have noticed a most interesting pattern.

When a priest labors at preaching and takes no thought for money, not thinking about what he will live on, not counting how much comes into his pockets, but simply doing the work of preaching the Gospel, he is far better off financially than a person who grasps at every penny. Nor does it matter whether a person serves in Moscow or in a little village, in Russia or somewhere abroad. Everywhere the rule is the same: whoever sows spiritual things will without fail reap physical things.

I know of one case where there were two brothers. One of them became a monk, while the other was a peasant, and a very poor one at that. The monk wove baskets and would give a part of the money he made from them to his brother. But the more money the monk’s brother received from him, the poorer he became.

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Surprised at this, the monk went to Anthony the Great to ask him to explain why this was so. Saint Anthony replied, “You are a monk, but you are also a priest. And you know that the money of monks and priests burns those who receive it.

Tell your brother to give money to you, not you to him. Have him bring you money, even a little bit. It does not matter to you how much, for you will give it away, but have him bring it to you.�

The monk did so: he told his brother to give him money, telling him what Saint Anthony had said.

His brother began to berate the saint, calling him greedy. He obeyed, however, and brought a small coin to his brother the monk. A while later he brought him two coins. After some time had passed he brought him ten coins. The monk was amazed, and asked why his brother had brought so much. The latter replied that he himself was amazed: when his brother had given him money he grew steadily poorer. But when he began giving money to his brother the monk he began to grow steadily richer. The explanation is simple: the Lord had begun to provide for him for the sake of that which the apostle Paul describes.

If others be partakers of this power over you, are not we rather? (1 Cor. 9:12).

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What does this mean? “If others, false apostles, have come,” the apostle says, “and exercised your authority, they have come and despoiled you.” In the second epistle to the Corinthians he harshly denounces the false apostles who robbed the Corinthians, publically insulting and humiliating them, and yet flattered sinners.

This continues quite visibly to this day. Those who do not serve Christ act according to the same principle. They are rude to those who come baring their hearts to them, yet they flatter sinners. Paradoxically, in people like this rudeness and flattery are united. And it was false apostles like this that robbed the Corinthians outright. Of them the apostle Paul says that they exercised the authority that belongs to him. Yet he does not exercise this authority, so as not to give the sinners any justification.

Interestingly, there is one thing that frequently happens in the churches of Moscow, yet which has never happened at our church. A great many priests have complained to me that when parents come to them to have a child baptized, or when adults come to be baptized themselves, in response to the very minimal requirement of the priest—that they attend a catechetical talk— they have replied, “We’ve paid our money; you 35

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have to serve the baptism.� Why does this not happen in our church? Because we have no fixed price for this. If you wish to, you donate; if you do not wish to, you do not. Thus we are completely free. People cannot reproach us and say: You have been paid; now be so kind as to deliver the goods.

This in fact provides us the immense internal freedom we enjoy. In churches that take this approach, glory to God, all is well. We do not suffer financially; the church is furnished and we are expanding it. We do everything for the church, and the Lord provides for us. Like the apostles, the priest does indeed have the authority to require that the people support him and provide for the church. But I do not exercise this right either. If people give something, I accept it, but I have never required anything.

There is much of which I am guilty that I will tell to God at the Judgment, but I have never required so much as a penny from anyone.

I believe that I am obligated to serve, but I do not wish to require any payment, though I have that right.

The apostle continues, Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ (1 Cor. 9:12).

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That is, the apostle is saying that he has not exercised this power, lest he in any way hinder the work of preaching the Gospel.

“Do you see,” says Chrysostom, “when he had by so many reasons before proved that receiving is not unlawful, how he next says, ‘we receive not,’ that he might not seem to abstain as from a thing forbidden? ‘For not because it is unlawful,’ says he, ‘do I not receive; for it is lawful and this we have many ways shown: from the apostles; from the affairs of life, the soldier, the husbandman, and the shepherd; from the law of Moses; from the very nature of the case, in that we have sown unto you spiritual things; from what yourselves have done to others.’ And afterwards he laid it down more clearly where he says, ‘And I wrote not these things, that it may be so done in my case’ (1 Cor. 9:15); but here his words are, ‘we did not use this right.’ And what is a still greater thing, neither could any have this to say, that being in abundance we declined using it; rather, when necessity pressed upon us we would not yield to the necessity” [1, Homily 21].

Observe: an apostle, yet he went hungry. We know from the apostles’ lives that he sometimes went hungry for weeks, not eating for three and 37

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four days at a time, because there was nothing to eat. But he never demanded support from anyone. All this he did, so to speak, with an ulterior motive: to receive a special reward from God. He said as much himself; we have already read the passage concerning this. “‘But not even thus have we been compelled,’ says he, ‘to break the law which we laid down for ourselves. Wherefore? that we may cause no hindrance to the Gospel of Christ (1 Cor. 9:12). For since the Corinthians were rather weak-minded, ‘lest we should wound you,’ says he ‘by receiving, we chose to do even more than was commanded rather than hinder the Gospel,’ i.e., your instruction” [1, Homily 21].

Interestingly, the apostle Paul would take money from people who were stronger if they gave it to him, but he would take nothing from the Corinthians even if they offered it. Why? Because they were sick people! In the second epistle to the Corinthians the apostle shamed them terribly.

He says the same in his second epistle: I robbed other churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man (2 Cor. 11:8).

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Suppose that, while I was serving you here, people from Krutitsy Metochion were sending me food to sustain me.

The apostle continues: Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? (1 Cor. 9:13).

The apostle reminds them that the norm in both Old and New Testaments is the same: those who minister about holy things, i.e., those who serve the sacred rites, earn their living from what is holy. In the Old Testament, unlike the New Testament, there was a strict system of fixed charges in the Church. The Old Testament is the Testament of the Law, and there everything was strictly regulated. What did the priests receive?

I will tell you the financial state of the typical Hebrew at that time. Many people in our country reproach the Jews for having apostasized from God. Well, the typical Hebrew paid a tithe to the priests each year, setting aside a tenth part of his flocks—every tenth sheep, every tenth bull—and giving it to the priest. Then he paid a second tithe to the poor. In addition, once every three years he would take a third tithe, bring it to the temple, and hold a feast for the priests, their families, and the poor. On top of this, when coming to the 39

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temple he would bring a sacrifice to God, such as a bull or a lamb, a specific part of which was always set aside for the priest. For example, if the offering were a whole-burnt sacrifice the priest was apportioned the skin, on which books such as the Bible were copied. The Bible was usually copied on parchment made from the skin of sacrificed animals. If the sacrifice was a peace offering the priest would be apportioned a different part of the animal’s carcass. These were the charges levied in the Old Testament. When people today say that there should be no fixed charges they are correct, precisely because this is now the New Testament.

Now add it all up: how much did the average Hebrew spend on the temple? Slightly less than half of his income: the Hebrew gave twenty percent every year, spent a third tithe on holding a feast, and paid a twenty percent tax to the state.

However, the priests were also physicians and teachers, meaning that in effect this financed the educational and health care systems. The Bible did not give the state the authority to manage education, for instance. It is not the biblical norm for education to be state-run.

Do you know, for example, where the Protestants and sectarians in Russia come by so much 40

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money? Some say they are backed by American policy. Nothing of the sort: official policy does not invest one penny in promoting sects. They are backed by ordinary American believers who tithe. By this means they have organized a vast global mission.

In actuality, the call to begin restoring our churches came from the Local Council of 1917– 1918.2 Today much is said of the need to convene a local council. I agree that it is necessary, but not as the supreme authority of a council of laymen over the bishop, since a layman may not judge a bishop. The council can serve as a platform where real Christians can meet and talk with the bishop in an informal setting. In order for local councils to be convened, delegates from the laity are needed. How are they selected? How does one determine who is a parish member and who is not? Before the revolution, for example, parishes kept a registry, which was used to determine parish membership. In the West also all parishes have membership registries. There a person needs to have specific knowledge and to have 2

Editor’s note: The Local Council of 1917—1918, a council of the Russian Orthodox Church of profound significance, at which the patriarchate was restored.

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some responsibility for the church building. For example, in the autocephalous Church of America, or in the Greek Church of America, or in the Russian Church Abroad, the parish council and parishioners will assemble to discuss the matter of constructing a church. To raise the funds they may hold a raffle. Or they may decide that a certain amount is needed.

An eyewitness told me how these meetings are conducted. One person says he will contribute a thousand dollars. Another says he will contribute two thousand. A third offers four thousand. And they literally begin competing with each other. This is how things are done. That is why in America the Russian Orthodox Church is able to finance missionary work using these kinds of funds. A person who does not help to carry the financial burden of the parish has no right to vote. Naturally, he attends church and communes; there are no limitations on this.

There are no fixed charges in this regard, however: a person decides for himself how much to contribute. This person will then have the right to vote when certain matters are decided. Electors are then elected from parishes such as these, and it is they that take part in local councils. The people who are responsible for the church, for 42

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the faith, and for the services may represent the parish. This is a very important principle, and it says a lot: people like this are more responsible.

Until parishes like this are established in Russia a local council is out of the question. Otherwise how will delegates from among the laity be selected? By party affiliation? The Church has no need of aggressive posturing–the State Duma or the Ukrainian Rada provide more than enough.

It is interesting to note that all democracies follow the same basic principle: only those who take on a degree of financial responsibility may speak on behalf of society. For example, in Switzerland only fathers of children were eligible to vote. This is because a person thereby showed that he was responsible for his family and could therefore be responsible for the state. A law permitting anyone to vote for anything is a law of mob rule, to say nothing of the Church, where this is completely inadmissible.

Even so hath the Lord ordained that they which preach the gospel should live of the gospel (1 Cor. 9:14).

Whereas the Old Testament priesthood ate of the altar, receiving meat from the altar and living off the tithe, in the New Testament the Lord commanded those who preach the gospel to live off their preaching. This is the explicit 43

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command of the Lord. When He sent His apostles to preach He gave this command: that they take nothing—neither a change of clothing, nor food, nor money—and live at the expense of others wherever they were received.

The Lord said to the apostles, And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house (Lk. 10:7).

Chrysostom says, “Comprehending therefore all these, lest any should say, ‘Why talk to us of the Old Testament? Do you not know that ours is the time of more perfect commandments?’ after all those topics he placed that which is strongest of all, saying, Even so did the Lord ordain that they who proclaim the gospel should live of the gospel (1 Cor. 9:14). Nor does he even here say that they are supported by men, but as in the case of the priests, of ‘the temple’ and of ‘the altar,’ so likewise here, ‘of the gospel;’ and as there he says, ‘eat,’ so here, ‘live,’ not make merchandize nor lay up treasures” [1, Homily 22].

Here, live means to receive the sustenance one requires. Once again the apostle emphasizes that a person must not strive for riches. Why must he think not of this, but of preaching the gospel?

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Incidentally, a certain Orthodox deacon, an American, makes a most interesting observation in this regard. He says that unfortunately when we talk about the need for giving to support our churches and our priests, we frequently base this on the needs of the church and the priests. But this is a mistake. For whom is everything done in the Church? For the people and for their souls.

When you give to support the church and the priests you are benefiting yourself, because you are learning to give thanks to God. The gift is not to a person, not to a building, but to God. The gift reminds us that all that we have is from the hands of God. Why is it not customary in the Church to keep tabs on a person’s wallet?

Because unlike the sectarians the Church does not calculate how much a person has paid. A gift cannot be forced. We speak of the need to give, we say that giving is beneficial to the soul, but we do not track and observe how much each person has given. Hence, even in those American churches a person decides for himself how much he is able to give. Whatever he is able, he gives. The gift is necessary to teach oneself to give thanks to God for all things.

Thus, when the Lord sends the apostles to preach the gospel He was teaching those 45

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who received them to support them, just as afterwards when they went out into the whole world. He also inclined people to hear their preaching. Thus the apostles were shown to be living at the Lord’s expense. There is a proverb: “The priest eats from the hand of God.” This is indeed the case. When a person does not think about his own sustenance the Lord sustains him.

I have many times observed that when a person really, truly needs something, it comes from the hands of various people. But in actuality all things come from the hand of God. Sometimes you might wish to receive a bit more; but no, you receive exactly as much as you need, no more, no less, so that you will not grow fat and idle, but that you might do the work of God! People are only the tool, says Theophan the Recluse. He continues: “In the Old Testament also the Lord appointed that the remains of the sacrifices were not to be taken away by their offerers, but rather left for the sanctuary. The ministers would then gather them from the sanctuary, receiving their sustenance from the house of God as though from the hands of the Lord Himself. For the apostles the preaching of the Gospel served for this purpose” [2]. Incidentally, to this day we have a canon to this effect.

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At times, however, we observe the opposite.

It amazes me how people have come to regard Transfiguration today. Indeed, what are the apples and grapes that are blessed at Transfiguration?

They are the consecration of the first fruits to God. But how do people here consecrate these fruits to God? They bring them in, then take them right back out again, and they view this as a sort of blessing. I recall how, when I was starting out as a deacon, people would whisk them away as early as the canon—into the church and right back out again. But the real meaning of this is quite different: it is a consecration of the first fruits of the harvest to God, as a token of gratitude for the whole harvest. For this reason on Transfiguration as well something should be left in the church for God and for all the people. We must share, so as not to render our offering pointless. The first fruits of the harvest that are brought into the church on Transfiguration are analogous to the third tithe mentioned earlier. They are a feast unto God: the person himself eats of the fruits of the third tithe and offers them to others as well. For this reason on Transfiguration part of the fruits should be brought home to one’s household and part left in the church, so that everyone, both the parishioners and the priests, may eat of them.

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REFUSING TO TAKE ADVANTAGE OF ONE’S FREEDOM

But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void (1 Cor. 9:15).

The apostle is saying that he did not write this from a desire to exercise this divine right.

On the contrary, it is better for him to die than to be deprived of the praise from God that is his due—praise for preaching the gospel and taking nothing from those whom he has converted.

This is a special labor, and the apostle does not wish to lose anything of what he does for the Lord’s sake.

For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel (1 Cor. 9:16).

The apostle says that if he merely preaches the gospel there is no reason to praise him. He is doing what the Lord has commanded him to do. The apostle is only a servant of God and is doing only what the Lord has commanded him.

The Lord has called him to preach the gospel, and woe to him if he does not preach it.

“I am caught and as though enslaved by God,” says the apostle. When he went against 48

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Him the Lord caught him and commanded him to go as a servant to carry out His will. And for this no reward is due him.

Remember how in the Gospel the Lord gives this example: But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? (Lk. 17:7–8). Nor will he praise the servant for his work.

The same is true of the apostle: he immediately goes to work, preaching the gospel, and there is nothing praiseworthy in this. But should he not preach the gospel, woe betide him!

Saint Theophan quotes the holy fathers: “A miserable end awaits me. The realization of this inspires fear, and fear obliges me to preach the gospel. This is why I say necessity is laid upon me (Theophylact of Bulgaria) [2]. “‘To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless means thereof, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than 49

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was commanded.’ Thus doing as he did all things of free choice and zeal and love to Christ, [the apostle] had an insatiable desire for the salvation of mankind” [1, Homily 22].

The apostle does more than the commandment requires, for he wishes to glory in this and to receive a heavenly reward. This sheds some light on the mercenariness of us Christians. See what a mercenary the apostle Paul is: he went hungry so as to receive a greater reward in the heavens.

For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel (1 Cor. 9:17–18). Here the apostle is saying that if he preaches the gospel voluntarily he will receive payment from God for doing more than he was commanded. He adds on his own behalf that he preaches the gospel freely, i.e., receiving no financial support from anyone. If he merely preaches the Gospel, proclaiming the good news, this means that he is merely faithfully doing the work to which the Lord has appointed him. The apostle’s particular labor lies specifically in that he does not exercise his authority.

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Chrysostom says, “What do you say? Tell me.

‘If you preach the gospel, it is nothing for you to glory of, but it is, if you make the gospel of Christ free of charge?’ Is this therefore greater than that? By no means; but in another point of view it has some advantage, inasmuch as the one is a command, but the other is a good deed of my own free will: for what things are done beyond the commandment have a great reward in this respect: but such as are in pursuance of a commandment, not so great” [1, Homily 22].

Have you noticed how we go about this?

We keep a commandment, and immediately we exclaim, “I’m a hero! What a great person I am—I kept a commandment!” Is this really something to be rewarded? Now if you have not only kept the commandment but have done even more, then you may expect a reward from God. This is the example the apostle Paul showed.

Another example: the Lord said, Thou shalt love thy neighbour as thyself (Mt. 22:39).

There are actually people who love their neighbor more than themselves! These are people who have given their lives for their neighbors. They have gone beyond the commandment. Now you understand why the saints would say that they had done no good works. Do you 51

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understand what they meant by good works? They said they had only kept the commandments and had done nothing beyond this. What then are we to do? We do not even keep the commandments, yet we are always wanting something!

Theodoret says, “‘The master has given me the right,’ says the apostle, ‘to receive the sustenance I need from my disciples, but I do not exercise this right. Rather, I labor, supporting myself, so as to reap the fruit of this labor.’ The apostle expounded on all of this, attempting to move the Corinthians to renounce their harmful right, rather than putting their knowledge to harmful use, fearlessly eating things sacrificed to idols and thereby putting the infirm at risk.

For this reason he showed that though he had received this right both from the law and from the God of all, and saw the apostles exercising this right, and examined the basis for this in its very essence, he accounted it as nothing, having concern only for the success of his preaching and the benefit of his hearers” [2].

This is a lesson for us also: we must strive to exceed the commandments. We must look for ways to do good. A Christian is like a bee. A bee seeks flowers full of nectar so as to fill the comb with honey. So we also must seek opportunities 52

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to do good. When we notice an opportunity to do good, we must not simply shrug and chalk it up to fate if we fail to take it. This is not the attitude of the Gospel. For this reason Ambrose of Milan interprets these words as follows: “Naturally, it is better to earn a reward than to be a mere servant. Let us then not bind ourselves with the yoke of slavery, but rather live by the spirit of love.”

What is the highest reward that will be?

Chrysostom says this: “For what is equal to preaching, since it makes men vie even with the angels themselves?” [1, Homily 22].

Imagine what an honor! Whoever preaches the gospel is a competitor with the angels.

Furthermore, he can even surpass them, as did the apostle Paul. Hasten therefore to do good, and seek it out. Each of you has his own opportunity to do good wherever he happens to be. Hasten to do good, and remember that if there is a day when you find no chance to do good, that day is lost for eternity. God forbid that we should lose these days. Seek opportunity therefore to do the will of God, and God will be with you. May the Lord save you!

We will now move on to the New Testament.

The apostle Paul showed the advantage that he 53

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had, an advantage even over the other apostles.

It was not that he preached Christ, but that he preached without employing any financial support from the Christians he converted. He had every right to require this of them. The other apostles exercised this right, and their successors have the same right to this day. He did this so as to be an example of how the strong should treat the weak, so that the strong might seek out opportunities to support the weak, even at cost to themselves, rather than cause them to stumble and cast them down into sin, and so that by this approach a person might rise to the heights of sanctity. This is the principle of Christ, which is completely foreign to many people today. Some think that if they are smart everyone else must change to suit them. In actuality it should not be like this.

The apostle then goes on to describe how he preached the gospel to men.

For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that 54

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I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the Gospel’s sake, that I might be partaker thereof with you. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (1 Cor. 9:19–27).

Thus, the apostle is saying that though free from all men, he has enslaved himself to all so as to acquire more. The apostle is free from all men because the apostles are subject only to Christ, and to no one else. The authority of the apostles proceeds directly from the authority of God, and it belongs entirely to Him. For example, the bishop’s authority is subject to a council of bishops, but the apostles’ authority is not subject to a council of bishops. An apostle is subject to Christ the Savior, Who sent him and chose him.

That is, the authority of the apostles proceeded directly from the authority of Christ, unlike the 55

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authority of their successors, which is held in common with all the other bishops of the world.

This is why the apostle said that he was free from all men, but he did not exercise that freedom: on the contrary, he made himself a slave so as to lead people to Christ. That is, he subjected his temperament, habits, and desires to the desires and temperaments of others, in order to draw closer to them and to gain access to their hearts.

For example, I am speaking with you in ordinary Russian, though I could speak in Slavonic, which I know well—I can read, speak, and even think in Slavonic—but then you would not understand me. My task is not to show off, but to communicate the Word of God to you in a way that helps you understand it.

I once had a dispute with a homilist3 of my acquaintance, who argued that preaching must be exalted. I believe that preaching must be exalted in content, but accessible in form. For if a sermon is given in the exalted style of the 19th century, it will be of no use to anyone and will prove pointless. A sermon must be understand3 Editor’s note: Homiletics (from the ancient Greek μιλητική—the art of the homily) is an ecclesiological and theological art that outlines the rules for preaching in church.

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able and accessible to a person, so that he can assimilate divine truth. When the occultist speaks, he shrouds his teaching in mystery, but the teaching itself is trivial and hollow. When a mystic speaks the truth he uses simple words, but the mystery remains a mystery. Take triunity, for example. This is a mystery, and no matter what language is used it will always remain a mystery. We see that our mind is as though burned when it touches this mystery.

In my own life I had a similar experience when contemplating the mystery of Creation.

The feeling is as though the mind has touched a red-hot reality, something completely foreign and unknowable! Any dogma of the faith will burn like this. Nor is there any need to invent explanations.

The apostle Paul goes on to cite the example of the Olympic games. The mysteries of God are presented using everyday examples so that a person can understand them. For Christ did not speak using high language: He spoke in parables, using examples from everyday life— parables that some even find scandalous. How often I have been questioned regarding the parable of the steward! How many times have people exclaimed indignantly: “How could he 57

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do that? It’s unethical!” What does this tell us?

It tells us that it grated on their ears. The Lord’s parables were spoken for the very purpose of grating on a person’s ears, of rousing his indignation, so that he would want to delve into the strange mystery that lies concealed. This is why I believe that Christ must be preached in such a way that people are delighted not by the lofty intellect and knowledge of the speaker, but by the unimaginable mystery of Christ. This is why one should speak using language a person can understand.

The apostle is speaking of precisely this: he, being free from all men, made himself a slave for all so as to acquire more.

Chrysostom notes, “Here again he introduces another high step in advance. For a great thing it is even not to receive, but this which he is about to mention is much more than that.

What then is it that he says? ‘Not only have I not received,’ says he, not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal. For not in money alone, but, which was much more than money, in employments many and various have I made good this same rule: and I have made myself a slave when I was subject to none, having 58

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no necessity in any respect (for this is the meaning of, ‘though I was free from all men’), and not to any single person have I been a slave, but to the whole world.”

How strikingly Chrysostom speaks here!

And again: “‘To preach the gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded.’ Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind” [1, Homily 22].

In the abundance of his zeal the apostle passed all bounds and in all things climbed higher than heaven itself. After mentioning his enslavement he goes on to speak of various transformations. What kind of transformations?

For the Jews he became like a Jew so as to acquire them. What does “like a Jew” mean? The answer is simple. When the apostle Paul converted Timothy to Christianity he circumcised him.

Though he knew that circumcision is of no value for salvation, he did this so that the apostle 59

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Timothy could preach in the synagogues. That is, he became like a Jew. He kept the Sabbath along with the Jews, and celebrated their feasts with them, because they were established by God and there was no sin in this. When coming to the temple he would offer sacrifices, and he took the Nazarite vow before God. That is, Timothy behaved like a Jew, though he knew that this had no salvific value. Why did he do this? In order to acquire the Jews, so that they would understand that he was not going against God, and that he had no wish to deny the God Who gave the laws and sent the prophets. He came from God Himself, proclaiming that God Himself had come to fulfill what He had promised through the prophets, for which the law was given. It is for this reason that the apostle says that for the Jews he was the same as they.

To them that are without the law, as without the law—to what is the apostle referring here? You and I know that there are other people besides the Jews who were descendants of Abraham.

The communities of Israel also included others under the law. These were called proselytes, i.e., those who converted to Judaism. They were of low birth. These people, the proselytes, accepted Judaism and all its laws completely and were 60

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the most energetic and zealous supporters of Judaism. This is always the way: the convert is always the most zealous supporter of the faith to which he has converted. Some of the best converts to Orthodoxy in Christ were those of the Jews. And this is understandable: they had had to make a choice. They knew what they were choosing. Those who converted from paganism to Judaism were equally zealous proselytes. But there were also “proselytes of the gate.” These were people who converted to the God of the Jews, but who only observed the rules of the law of Noah: not to eat blood, not to eat anything strangled, not to commit sexual immorality, not to worship idols, not to eat pork. In any case, both of these were under the law. The same was true of the apostle: he observed their laws for them so as to acquire them, though he knew that these laws no longer had power to save. It makes no difference whether a person eats pork or not.

During the fast some are uncertain: may they eat shrimp or not? Of course they may. I have met Jews, for example, who claim that in the book of Leviticus it is written that one may not eat shrimp.

Yes, it is written. It is also written that one may not eat pork, so do not eat it either! And if a person eats cured pork fat he is committing a double 61

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sin, since eating animal fat is forbidden, let alone pork fat! Incidentally, no more black caviar either: sturgeon is a prohibited fish, since it has no scales!

Recalling the circumcision of Timothy, here Chrysostom says, “What do you say? The herald of the world and he who touched the very heavens and shone so bright in grace, does he all at once descend so low? Yea. For this is to ascend. For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself� [1, Homily 22].

The apostle descends to the Jews not to become as they are, but to raise them up to his own level, to his own height.

This brings to light a very important fact.

The fact is, in missionary work one frequently has to speak using language the audience understands. At the same time it is very important that the reason for doing so be clear. Today people suggest preaching at rock concerts.

How is one to decide whether to do so or not? It goes without saying that one must not preach at satanic concerts. But in other cases one needs to look and see whether people are becoming true Christians as a result. This will be a true test of the effectiveness of this form of missionary work.

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Preaching to other nations or social groups must also be effective—not effective in the sense of being understood by the other nation, but effective in the sense that the missionary thereby communicates celestial truth to a person.

Here we encounter an interesting question: may one alter the content of revelation to suit people’s needs? For example, there is a certain missionary who says that teaching a literal interpretation of the days of creation pushes scientists away from the Church, and that we should understand the days of creation as global eras, and say that death existed before the fall into sin. Is this approach justified? No. We may be selective with the language used, but not with the content. We need to understand that the language must correspond to the content with which it is imbued. Unfortunately, frequently we see people taking issue with missionaries over questions of language. This is impermissible. The issue must not be the language of the preaching, but its content. If we evaluate what is external, we are evaluating nothing. One can proclaim both good and evil tidings in the same language. One can either glorify God or blaspheme Him in the same language. One can speak of Christ, or one can speak of Antichrist.

Language is a tool. This is why the apostle Paul 63

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uses every form of language: to communicate the sole, intact revelation. And this is the heart of the matter.

When we evaluate any preacher we must look solely and exclusively at the content of his message—not at the way his message is delivered, but at the content, because if we attempt to evaluate the form we will sink into complete subjectivism. One person dislikes this form, another person dislikes that one. One says the preaching is bland, another says it is scandalous or something of the sort. This is a matter of taste, the so-called “strawberry principle�: I like strawberries, and I also like to fish. If I bait my hook with strawberries I will catch nothing.

To catch fish I must bait my hook with worms, which I do not like. The same is true here: in order to catch a person, in order to net him, one must communicate the truth to him, which he must assimilate through a particular style of language. What matters most is evaluating the truth being communicated. False content will remain false regardless of the language in which it is expressed. False content is what distorts divine revelation. Denial is rarely employed here; rather, distortion is used. It is assimilated more easily.

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Saint Cyril of Jerusalem concurred with this, stating that he would preach in one way to the pagans and in a completely different way to the Jews. Suppose I come to a Muslim and begin preaching the gospel, citing the teaching of Saint Ignatius Brianchaninov. Will this be effective? Not in the least! For the saint has no authority for a Muslim. I can use his teaching as an illustration, but I cannot cite it as an argument or an authority. If I reason with Jews using pure logic, they will say they have no use for it.

But if I quote to them from the prophets, that will be an argument for them. One should not quote the prophets to pagans, however; they do not understand this. Thus, each case requires a different way of speaking, but the content must be the same. Otherwise the preaching will be heresy, a deliberate distortion of God’s word— the most serious crime of all against God. Of this the Lord said, Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves (Mt. 23:15).

Thus, I repeat: the apostle is saying that for those without the law he was as one without the law. But he adopted those customs that did not 65

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contradict Divine revelation. Yes, he was not selective in terms of food: whether it was milk, pork, or mutton, fish with scales or without, hands washed before eating or not, it did not matter to him. But the apostle says that he was not a lawbreaker before God: he did not violate His express commands and did not fall into the sins of paganism. For this reason he says that he became as under the law of Christ, so as to lead those under the law to Him. What does under the law of Christ mean? The apostle keeps the laws of Christ, the laws of Divine love, the laws of the gospel, so as to lead those without the law to God. Suppose you come to visit an acquaintance, and he sets a plate of food before you, but you start picking through it, eating some things and leaving others. Do you think you will have a productive conversation?

He will become offended, and that will be the end of it. Or he may throw you out altogether.

The apostle followed the same principle. Though he was a faster he ate everything that the pagans offered him, refusing nothing, even during the fast. Incidentally, when people would offer Macarius the Great a glass of wine, he would accept it, but for every cup he would then fast from water for three days. For this reason 66

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his disciple who lived with him would tell people under no circumstances to pour his teacher any wine, because afterward he would torment himself.

Missionaries have frequently had to do this, breaking the fast specifically because they were on missionary trips, on which it is simply impossible to pick and choose. I do not think this was a sin in God’s eyes.

Chrysostom explains, “For among these also making his appearance, he used to assume many of their ways. But some say that he hints at his discourse with the Athenians from the inscription on the altar, and that so he says, to them that are without law, as without law (1 Cor. 9:21).

Then, lest any should think that the matter was a change of mind, he added, not being without law to God, but under law to Christ (1 Cor. 9:21); i.e., ‘so far from being without law, I am not simply under the Law, but I have that law which is much more exalted than the older one, viz. that of the Spirit and of grace.’ Wherefore also he adds, ‘to Christ.’ Then again, having made them confident of his judgment, he states also the gain of such condescension” [1, Homily 22].

Here both the language the apostle employed and the form in which the content was pre67

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sented were important. Note that the preaching of the “apostle to the Gentiles” recorded and described in the book of Acts differs from the systematically-argued preaching in the synagogues. The apostle to the Gentiles quotes the poets of the pagans, for example, as people who would be considered an authority for the pagans themselves. In the same way, in talking with Muslims one quotes the Koran, which is natural, since this is an authority for the hearers, so as to lead them into the Church of God and to salvation by this means.

There are key places in the Koran that can be used when talking with Muslims. For example, the Koran calls Jesus the Son of God, whatever they may believe. I ask them: Is this book an authority for you? Do you know how believers studied in universities in the Soviet era—how they got through exams on Marxism-Leninism and scientific communism? When answering they would say, “As Karl Marx teaches...” They would not say, “I think such and such.” That is why there were people who became priests, and yet passed scientific communism with flying colors. The teachers did not ask what the person himself believed. And so the apostle also says, “As your poet writes...” Incidentally, in the epistle to 68

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the nature [of the food], but the disobedience and the friendship with devils which makes me unclean, and the purpose of heart works the pollution” [1, Homily 25].

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God (1 Cor. 10:30).

All things must be done to the glory of God. Based on these words of the apostle we pray before eating and bless our food with the sign of the cross, and after food we give thanks to Him. If we undertake any work we do not fail to ask God for help. When the work is important we even request a moleben in church, asking the Lord to bless our worthy undertaking. We act in accordance with the direct command of the apostle Paul, that our whole life be permeated with striving to please God. If we do this, all will be well with us.

Theophan the Recluse quotes these words of Theodoret: “The apostle takes all this—sitting, walking, talking, sympathizing, teaching—and beautifully unites it into one, so as to set oneself a single goal in all things: the glory of God. So the Lord Himself commanded—Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven (Mt. 5:16)—and so it is said here.” Ecumenius adds, “Do all things in such a way as to give cause to glorify God, 153

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giving them to understand that the way they were then acting was causing dishonor to God and blasphemy of Him and His holy faith� [2].

This is why we must not hide it when we pray before eating. Let others be embarrassed— of not being Christians. Make the sign of the cross, so that the glory of God might spread to others. Let others be embarrassed of eating food as the animals do. It has been observed that certain animals raise their heads toward heaven before eating. They too know from Whom all things came.

The apostle concludes thus: Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved (1 Cor. 10:32–33).

The apostle Paul gives this rule: Whatsoever ye do, do all to the glory of God (1 Cor. 10:31), so as not to cause anyone to stumble: not the Jews, since for them it is scandalous for a person to eat things sacrificed to idols, and this will promptly turn them away from Christianity; nor the Greeks, who will conclude that idol worship is normal; nor the Church of God, which will then lose those who are weak. The apostle says for people to imitate him: he pleases everyone, not seeking his own glory or his own 154

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profit. His concern is that people be saved. So we also must do, so that all men might be saved.

This must be our concern.

As John Chrysostom says, “This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit” [1, Homily 25].

Theodoret adds, “To please all men is typical even of flatterers, but this is not what the apostle says of himself. Flatterers seek their own profit, not that of others, or rather they seek not even their own, since they do greater harm to themselves than do others. The divine apostle did not seek his own profit, but had a view to the salvation of others, increasing through them the wealth that does not perish” [2].

Thus, we too are given this commandment, and we must strive in all things to seek the profit of others for the sake of the glory of Almighty God, so that all men might be saved.

This is why the apostle says, Be ye followers of me, even as I also am of Christ (1 Cor. 11:1).

Imitate the apostle in his concern for his neighbors, in his love, in his striving to support the weak, in his intolerance of evil and falsehood, and then the merciful Lord will be with us all!

BIBLIOGRAPHY

Translator’s note: This bibliography has been revised to reflect the English sources used in producing this translation. Scriptural texts are from the King James Version, with rare exceptions when another version better matched the original Russian, and with the exception of the psalms, taken from The Psalter According to the Seventy, Holy Transfiguration Monastery, Brookline, MA. All texts here listed from Christian Literature Publishing Co. are taken from www.NewAdvent.org, revised for that site by Kevin Knight and used with permission, with occasional minor revisions by Dcn. Nathan Wiliams.

1. Saint John Chrysostom. Homilies on First Corinthians. From Nicene and Post-Nicene Fathers, First Series, Vol. 12. Translated by Talbot W. Chambers.

Buffalo, NY: Christian Literature Publishing Co., 1889.

2. Saint Theophan the Recluse. Collected Works, vol. 6 of 31. Moscow, 2008 [Russian].

3. Saint Gregory Palamas. The Triads in Defense of the Holy Hesychasts. Academic Project, 2011 [Russian].

4. Saint Cyprian of Carthage. On the Unity of the Church. From Anti-Nicene Fathers, vol. 5. Translated

by Robert Ernest Wallis. Buffalo, NY: Christian Literature Publishing Co., 1886.

5. Saint Basil the Great. Nine Homilies on the Hexaemeron. From Nicene and Post-Nicene Fathers, Second Series. Translated by Blomfield Jackson. Buffalo, NY: Christian Literature Publishing Co., 1895.

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6.

7.

8.

9.

10.

11.

12.

13.

14.

15.

Saint Basil the Great, archbishop of Caesarea in Cappadocia. The Great Asceticon, vol. 2. Moscow, 2008 [Russian].

Saint John Chrysostom. The Sacrament of the Cup of Christ. Moscow, 2009 [Russian].

Saint John of the Ladder. The Ladder, revised second edition. Holy Transfiguration Monastery, Brookline, MA, 1991.

Blessed Theodoret of Cyrus. Works. Moscow, 2005 [Russian].

Prayer Book, fourth edition revised, second printing, with corrections. Jordanville, NY: St. Job of Pochaev Printing Shop, 1996 Saint Cyril of Alexandria. Explanation of the Gospel of John. Moscow, 2011 [Russian].

Saint Cyril of Alexandria. Catechetical Lectures.

Translated by Edwin Hamilton Gifford. From Nicene and Post-Nicene Fathers, Second Series, Vol. 7.

Buffalo, NY: Christian Literature Publishing Co., 1894.

Saint Nicodemus of the Holy Mountain, Macarius of Corinth. A Most Edifying Book on Unceasing Communion of the Holy Mysteries of Christ. Akhtyr Monastery, 2004 [Russian].

Saint John Chrysostom. Homilies on Ephesians.

Translated by Alexander Gross. From Nicene and Post-Nicene Fathers, First Series, Vol. 13. Buffalo, NY: Christian Literature Publishing Co., 1889.

Saint John Cassian. Conferences. Translated by C.S. Gibson. From Nicene and Post-Nicene Fathers, 157

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16.

17.

18.

19.

20.

21.

22.

23.

24.

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Second Series, Vol. 11. Buffalo, NY: Christian Literature Publishing Co., 1894.

Athanasius the Great. Life of Saint Anthony.

Translated by H. Ellershaw. From Nicene and PostNicene Fathers, Second Series, Vol. 4. Buffalo, NY: Christian Literature Publishing Co., 1892.

Saint Theophylact of Bulgaria. Commentaries on the Acts and Epistles of the Holy Apostles. Moscow, 2014 [Russian].

Saint Symeon the New Theologian. Sermon on the Three Forms of Attention and Prayer. From The Philokalia (Russian edition), vol. 5, pp. 463–464.

Holy Trinity-St. Sergius Lavra, 1992.

Blessed Augustine. City of God. Translated by Marcus Dods. From Nicene and Post-Nicene Fathers, First Series, Vol. 2. Buffalo, NY: Christian Literature Publishing Co., 1887.

Works of our Holy Father John Chrysostom, Archbishop of Constantinople, vol. 2, book 1. Kiev, 2012 [Russian].

Works of our Holy Father John Chrysostom, Archbishop of Constantinople, vol. 10, book 2. Kiev, 2012 [Russian].

Saint Theophan the Recluse. Collected Works, vol. 7 of 31. Moscow, 2008 [Russian].

The Order of Confession: priest’s prayer of absolution at the sacrament of confession. From The Book of Needs. Moscow, 2013 [Russian].

Saint Theophan the Recluse. Collected Works, vol. 22 of 31. Moscow, 2008 [Russian].

BIBLIOGRAPHY

25. Saint Basil the Great. Ascetic Sermons. Moscow, 2001 [Russian].

26. Saint Vincent of Lerins. Commonitory for the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies, 53. Translated

by E.A. Heurtley. From Nicene and Post-Nicene Fathers, Second Series, Vol. 11. Buffalo, NY: Christian Literature Publishing Co., 1894.

27. Saint Philaret (Drozdov). Sermons and Talks, vol. 3.

Moscow, 2012 [Russian].

28. Saint Joseph of Volokolamsk. The Enlightener, sermon 12. Joseph of Volokolamsk Monastery, 2006.

29. Saint John Chrysostom. Discourses Against Judaizing Christians. From The Fathers of the Church, vol. 68.

CUA Press, Washington D.C., 2010.

30. Saint Theophan the Recluse. Commentary on the Second Epistle to the Corinthians of the Holy Apostle Paul. From Compiled Works, in 25 volumes. Moscow: Pravilo Very, 2004–2010 [Russian].

Priest Daniel Sysoev

What is the Priest to Live On? Talks on the First and Second Epistles of the Apostle Paul to the Corinthians In 12 books Book 4

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