The Philanthropists and the Lover of Mankind

Nowadays when we hear a random billionaire referring to himself (or sometimes herself) as a philanthropist after giving away half of his assets to some foundation created by him for some good works, we simply shrug and move on. But shouldn't we rather rend our garments at that self-proclamation and call out blasphemy (Mk 14:63)?

According to our liturgical texts, “philantrope” is a Divine title. What’s more, the resurrectional troparion in tone 1 insists that God alone is the “Lover of Mankind,” the phrase which, in the Melkite liturgical services, translates the Greek Φιλάνθρωπε (*). The exclamation “O Lover of Mankind” recurs over and over in the prayers of our Church. 

Now, the philanthropists of this world may object that technically they are not philanthro-poi, but simply practitioners of philanthro-py, a term coined in the eighteenth century to describe the growing practice of wealthy businessmen given part of their fortune for a social cause and assistance to the poor. That may be true, but Jesus has little regard for the rich man who gives from his surplus, no matter how large. Rather, it is the widow with the two mites who is the example to follow, she “who put in all the livelihood that she had” (Lk 21:4). 

Like the widow, Jesus did not show his love by giving from his abundance, which is infinite. Rather, with infinite grace he condescended to limit himself, uniting his being to a finite and corruptible human body, precisely in order to "put it all" on the cross for us. This total self-giving for the sake of humanity is the true mark of philanthropy. The billionaire's donation is a grotesque imposture.

Truly, only the Creator of the World can be the Lover of Mankind, since he created us and holds us in existence. And because he really is the philanthrope, we can and do appeal to him on behalf of mankind. I was recently made aware that the Slavic Eastern Catholic Churches hold a supplication service, called a Moleben, dedicated to Christ, the Lover of Mankind on the 19th day after Pentecost to coincide with the Western feast dedicated to the Sacred Heart of Jesus. That is a fairly recent tradition, dating back to the late 19th century.

Likewise, in the kneeling prayer service that marks the end of the Paschal Season on the evening of the Sunday of Pentecost, we offer supplications to God the Father and God the Son, and they are both addressed as Lover of Mankind: 

We beseech You now, Master and Lover of Mankind, Father of our Lord, God and Savior Jesus Christ, who for us men and for our salvation came down from heaven…

Most merciful Lord and Lover of Mankind, hear our supplication whenever we utter it, and especially on this present day of Pentecost…remember us lowly and guilty as we are. Recall our souls from the captivity of sin…Hear our prayers and those of all Your people…

O only true God and Lover of Mankind, Lord and Master of all. Yours truly is the great mystery of the temporary dissolution of Your creatures at the appointed time, and their restoration for eternal repose….

O great God, O God most high, who alone are the source of immortality…who have deemed us poor sinners worthy to reach this hour and to come into Your presence with our thanks and to offer You our evening praise, O Lord and Lover of Mankind…

Yes, truly, O Lord, Giver of all good things, may we remember Your name throughout the night, and, enlightened by the practice of Your commandments, may we rise in gladness of soul and supplications for our sins and those of Your people. Look down upon them with mercy through the intercession of the Mother of God. for Your are the gracious One and the Lover of Mankind, and we render glory to You, Father, Son, and Holy Spirit, now and always and forever and ever. Amen. 

Do our modern philanthropists deserve such praise and adulation? I think not! Neither do they deserve the title. 

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(*) As far as I can tell, the title “Lover of Mankind” seems to be most distinctly used in the Melkite translation of the Byzantine liturgical books. In other renditions, philanthrope is not so consistently translated. It may be variously rendered as “Lover of Man” or “Lover of Humanity” or often not even given as a title but simply turned into an adjective such as “loving” or “benevolent.”  

For example, in the English translation of the resurrectional troparion in tone 1 offered by the Greek Orthodox Archdiocese of America, the last verse is given as: “Glory to Your plan for saving us, only benevolent God!” whereas the Metropolitan Cantor Institute of the Byzantine Catholic Church it is given as “Glory to Your Salvation! You alone love us all!” 

The idea is the same but it seems to me that the consistent use of philantrope as a title in the Melkite texts offers an effective and valuable emphasis on our Lord's divine love for us.