'My Kingdom is not of this world'

[Isaac David]

We are called to love our neighbour, to feed the hungry, clothe the naked, etc. However, a campaign for the eradication of hunger, for example, seems to be an attempt to build the Kingdom of God on earth, which we are not called to do - at least, that is what I have understood from some Orthodox writers.

I wonder: what do the Fathers have to say about this apparent conundrum? I am aware of such local projects as those set up under St John of Kronstadt and St Basil the Great, but how do we relate to programmes which seek to improve the human condition? What about debt relief campaigns?

I find this question quite perplexing and, although I have read some scathing comments about the so-called "social gospel", I haven't seen any treatment which shows in any detail why it a Bad Thing.

My apologies if this has been discussed elsewhere in this community.

[Justin]

I have often thought about this, though from a slightly different vantage point. If suffering and trials lead to perfection as the Scripture said, aren't we interfering with the perfecting (and salvation?) of people by alleviating their suffering? I guess the final conclusion I came to, if any, was that it was all a matter of perspective and where we were approaching the situation from. If we are the sufferer, God wants us to bear it, realising that it is in the end something that can and will benefit us. On the other hand, if we are able to help the sufferer, God wants us to do that, out of love for God and man.

During some recent trials that my family has been through I think I've come to understand this a little better on an experiential level. The trials do remind us to turn to God, because he's really all that we have (especially if speaking of eternity). Illness and trial reminds a Christian of what your priorities in life should be. On the other hand, if trials go on for too long, or are too difficult, one can become depressed, or unfortunately start judging God and man for watching as you suffer. But when there are consolations given, whether by God or in the form of aid from man, it makes you realise all the more how important it is that you serve God, and keep your priorities straight. Just when you think you are about to fall into the pit, God (or a child of God) reaches out and lifts you up. It's amazingly helpful and healing--probably one such experience is better than reading a half dozen books filled with spiritual material. That's my own thoughts anyway, and how I've come to reconcile the two things.

[Janine]

St. Isaac the Syrian says if our heart is in Christ we should become sensitive to the suffering of all creatures, not only our fellow human beings, but all life. He wrote of the "eleimon heart" which is a heart of mercy “…for human beings, birds, wild animals, demons, and every creature on earth. An extreme empathy towards the whole of Creation renders such a heart incapable of hearing of any hurt or even of a minor sorrow taking place within Creation. For this reason the Eleimon heart offers prayers for the beasts and for the birds of prey, for animals and demons, for serpents and for everything else within Creation, including the enemies of truth.” This does not sound like a gospel that rejects the impulse to alleviate the suffering of others.

Instead I would ask both of you to focus on something different: not a set of rules or a plan of how to behave in all situations, but rather to remain in that Christ-centered spirit and allow Spirit to guide your actions in life. I think this is the whole point -- through theosis, through transformation in Christ, our actions are to be guided in the world. It is not a rejection of the social gospel: what it is in an emphasis on where our inspiration for our action comes from. Of course we are called upon to help alleviate suffering, to help others, to be humble, etc. But not as a set of rules to follow or a "program" to be obedient to: as a matter of love in Christ, who transforms our hearts and guides our actions through Spirit. It is something that is personal to all of us, at work in all our choices and in our personal life. And personal choices to support some sort of social action are also, well, personal. They should come from that inner relationship of love with God in our hearts.

Kallistos Ware has written in "The Orthodox Way" that the church historically has not lived quite up to its mission always on the social level. I think this is important. I also think looking historically that some of the things Orthodox can take some pride in have everything to do with a "social gospel" - that is, with compassion for others. Not participating in some of the harsher actions against minorities through religious history is important. And the help given to Jews under Nazi occupation by the Archbishop of Athens is extremely important. This also translates for each one of us on a personal level -- but it is our stony hearts that are transformed by love, by Christ, when we allow them to be, and from there our actions take place in response. That's my take on it, anyway.

[Janine]

PS Strictly as a guess on my part, I'd say the harsher actions of religious persecution on the part of Christians at various times in history represent the negative side of emphasis on a "social gospel" which ignores the importance of compassion and the individual inner,transformational relationship with God creating our choices socially. That's my theory, anyway.

[Fr Raphael Vereshack]

A book with a lot of good info on the social teachings of the Holy Fathers; with lengthy quotes from their sermons: Wealth & Poverty in the Teachings of the Church Fathers. Fr. James Thornton. St John Chrysostom Press.

In Christ- Fr Raphael

[Isaac David]

Thank you for the replies so far. I found Fr James Thornton's book on Amazon for £230!

Dear Justin

Although your answer doesn't directly address my question, it just so happens that I needed to hear what you wrote. I have just had a most unpleasant, sleepless night being ill, and your reply spoke directly to me. Thank you.

Isaac David

[Daniel Jeandet]

Accepting help can be a trial in itself.

For me, the simple answer to this question of the social gospel comes from Saint Theophan the recluse. He says that everything we need to do is at our feet. All the things God expects of us, all the opportunities to fulfill his commandments are right down at our feet, in our mundane daily life. He warns against thinking to broadly, and accuses the "progressives" of his day of being deluded by this broad kind of desire to eliminate suffering on a grand scale. He illistrates his point with a story about a progressive thinker who gave a rousing speech to a big group of people about his dreams of global activism for the poor, greatness of the human spirit blah, blah, etc. then went home, lost his temper over some trifle and beat his servant.

I reckon, if you are a christian who works for the united nations or an international bank or something, then do everything you can within your organisation to cancel the third world debt. If you are an ordinary little person with a minor position, when your friends borrow money and dont pay you back, let it go.

When we are "imagining the possibilities", we are already missing an opportunity.

[Moses Anthony]

From the prophet Isaiah's mouth, from the mouth of the Lord Jesus Christ, to the pen of a New testament writer, the truth of the Gospel of the Kingdom, has always had a social aspect: defend the helpless and orphan, plead the cause of the widow, visit the sick. The problem is that as with mostly everything else, doing that which is "true religion and undefiled", has become the religion and business of the more enlightened masses. It's part of the reason that when the Church becomes involved in "charitable" work, it's taking back from the government that which we through apathy abdicated years before.

There are many facets to our faith in Jesus, the Anointed of God (that's what Christ means); and, when any one of them gets blown out of proportion, our relationship becomes legalistic religion.

There are enough Christians in this world, that if each of us did that which was "at our feet", the world would "see our good works, and glorify our Father in heaven".

the sinful and unworthy servant