THE STRUGGLE OF PASTORS St. Paul, the apostle, has covered the following points in the previous chapters: The Commandments are the object of pastoral ministry (Chapter I). He clarifies some of the concepts concerning communal church worship (Chapter 2). He then speaks about the characteristics of pastors and servants (Chapter 3). Now, St. Paul speaks to his disciple, St. Timothy, about the commitment to spiritual struggle. He says that this is necessary as the pastor leads al the people into church life, or in other words, into unity with God in Jesus Christ, enjoying the spirit of righteousness, fellowship with the heavenly ones, and entering into the divine glories. It is hard spiritual work that requires the pastor to be aware and alert, opposing any heresy and persisting in all means of spiritual struggle. In this context, the apostle deals in this chapter with the following issues: 1- Apostasy 1-11 2- Advice for Pastors 12-16 1- APOSTASY “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth” (1-3). The heretics, who had Gnostic tendencies, preached abstention from marriage, and from eating meat, as both were prohibited on the premise that they defiled the soul. The social class labeled as the ‘perfect’ class was committed to obey such restrictions. The reason for depreciating marriage is a result of their misconception of the body, which they regard as an element of darkness that has to be fought. Consequently, they viewed the physical relations between a man and his wife as proof of the profane needs of the flesh. Hence, such relationships, in their eyes, were impure and forbidden for the ‘perfect’ class. In contrast, in the Christian view, the body is God’s good and holy creation. If it has become inclined to evil lusts, due to our sinfulness, yet by accepting the Son, Who is the Word incarnated, He has sanctified our body. Hence we consider our body an element to be revered and honored. Based on that concept, the bodily relations between a husband and wife are not viewed as actions enacted to satisfy base lusts, but rather as a sign of internal love and unity between the two partners as each of them respects the other. In other words, marriage to a true believer is accepted, first and foremost, because it involves another person who is loved, respected, and viewed honorably for his own merits. Such a view is untainted by the desire to satisfy physical lusts, for the other partner is seen for his humane features rather than for his physical aspect. Some theologians find that the physical relationship is an expression of reverence and honor since it is a partnership between man and God. With God, the married couple will conceive children who will be members in the holy Body and children of God! The Early Fathers have elaborated on the theme of the sanctity of marriage. St. Augustine says: [For the Lord attended the wedding to which He was invited... and by doing so He wished to confirm that it is He who has instituted marriage... and that unity 3 between a man and a woman is ordained by God, and that divorce comes from Satan1.] Some may ask: Why does the apostle honor virginity, and why does he desire that all may live like him without concern? And why has the Christian monastic movement taken place? Virginity in Christianity is not the abstention from marriage as it is a profane thing. It is a deeper spiritual marriage between the soul and her Bridegroom and has no other preoccupation. Marriage is a holy mystery that is honored by virgins, monks, and nuns. Yet, they prefer virginity, not because they vilify marriage, but because they wish to soar towards an angelic life devoted to worship and divine ministry. We do not prevent those who wish to get married, but encourage those who do not want it to remain chaste and virgins. There is a difference between prohibition and leaving man to act completely according to his own will. He who prohibits issues a general order binding everyone. On the other hand, he who recommends virginity as being a higher state does not prevent marriage but prefers virginity2. St. John Chrysostom Concerning the issue of foods: some of the Gnostics regarded certain foods and meat as evil elements. Hence it was inappropriate for the ‘perfect’ to eat them. However, the Church does not prevent such foods because they are profane or unclean. She asks her children to abstain from them for some time as a means of controlling the body and enabling the soul to control it by the help of the Holy Spirit Who grants sanctification to both body and soul. Abstention promotes a spiritual uplifting which is more meaningful than mere physical denial. Note that sick people are allowed not to fast since their illness is considered a form of abstention that they accept with thanksgiving! Such is our view of material matters, whatever they may be, “For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer” (4, 5). God has created everything well (Gen. 1: 31), and there is nothing that is defiled in His creation. Yet when man fell, his sight as well as his conscience became corrupt. He was master of the earthly creation and in sinfulness abused certain things. For example, there are those who use stones, gold, and silver in their worship of idols... material elements are good in themselves but man has defiled them by his evil conscience. That is why the sanctification of matter is connected with the sanctification of man’s nature as well as his conscience and perception. St. John Chrysostom comments on the apostolic verse above by saying: [The apostle states two premises: The first is that nothing of God’s creation is profane; and the second is that if anything has been defiled, it has to be sealed- that is crossed by making the sign of the Cross over it, while giving thanks and glorifying God. Consequently, all impurity will be removed from it3.] In this context, St. Augustine says: [All things that exist are good because their Creator is Omnigood4.] St. Paul focuses on three issues that define the mystery of sanctification: thanksgiving, God’s Word. Such issues are present in a sublime and unique way during the Liturgy and Eucharist. During that ministry, the Church soars through the Holy Spirit towards the Heavenly Father. She offers thanks through the unique sacrifice of His Son- 1 In Joan. tract., 9:2 2 In 1 Tim., hom., 12. 3 Ibid. 4 Faith, Hope, Love 12. 4 that is, through the sacrifice of the incarnate Word of God... the Father accepts the life of the Church as a life lived in thanksgiving and witnessing to God’s Word. Moreover, it is a prayerful life that is acceptable to Him. He responds by offering to Her an infinite fountain of sanctification through which the body and spirit of its members are sanctified, as well as all matter in its highest form. This is evident in the transformation of the bread and wine into the Lord’s holy Flesh and Blood! This is the sound teaching on which St. Timothy has been brought up: God’s creation is good. Moreover, whatever man has defiled can be sanctified with thanksgiving, God’s Word, and prayer. That is why the apostle tells him: “If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of good doctrine which you have carefully followed” (6). Timothy was brought up in the upright Orthodox faith away from falsehoods. He is dedicated to instill that faith in his fellow brothers. Therefore, St. Paul uses the words ‘instruct the brethren’ rather than ‘command the brethren.’ This reveals how a good pastor ought to speak to his fellow men: softly and as though he is reminding them rather than issuing commands or prohibitions and seeming to snub those around him. Having dealt with positive aspects such as St. Timothy’s upbringing in the living faith and upright teachings, as well as his commitment to instruct God’s people in them; St. Paul turns to negative aspects and says: “But reject profane and old wives’ fables” (7). It is becoming for a pastor to avoid wasting his time and thought in falsehoods. He needs to train himself and his people to follow a righteous life or undertake spiritual exercise based on the upright faith. St. Paul advises him saying, “…exercise yourself rather to godliness. For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is, and of that which is to come” (8). Thus the pastor needs to dedicate all his time to the edification of the Church of God. Inspired by the Holy Spirit, he is enabled to fulfill that in his own personal life and in his work among God’s people. What does the apostle mean by “profane and old wives’ fables”? Perhaps he is referring to the same Gnostic thoughts we have talked about before. They are thoughts of pagan origin and have become obsolete. Yet, they creep to some Christians under the veil of ‘Gnosis’ or knowledge. They are profane old thoughts clothed in a new form by heretics who seek to destroy the upright faith. St. John Chrysostom finds such myths as representative of some individual thinkers seeking to return to Judaism. Their thoughts do not carry the power of God’s Word for they reflect literal and deadly falsehoods. The apostle calls them ‘old wives’ tales because they have become obsolete and dated, and therefore are no longer appropriate to the new life we have in Jesus Christ. St. Paul finds that a return to these teachings would be similar to a mature man who reverses to breastfeeding. Clearly, such a man would be harmed and reap no benefit. A spiritual person is like someone who has progressed from the immaturity of childhood into manhood. Therefore he cannot reverse to the literal interpretation of the Law. Indeed, he trains himself, as a man, in spiritual exercise, which is far more beneficial than physical exercise. What does the apostle mean by physical exercise? Some see that it is the practice of fasting and extreme asceticism (without involving the spirit). This could be beneficial to the body, but it cannot benefit the soul 5 unless it is linked to the spirit (prayer and love, etc.). However, St. John Chrysostom refuses that opinion as he considers physical exercise to indicate the Olympic games that were popular among the Greeks. To an extent, these are good for the body. Yet devout exercise is beneficial for both body and soul. He expresses his view in these words: [Some find that apostle is referring here to fasting. But this interpretation is inappropriate since fasting is a spiritual exercise and not a physical one. If fasting were a physical exercise, it would have been refreshing to the body. However, fasting renders the body weak and feeble, and therefore cannot be considered a physical exercise1.] In speaking about devout, godly fasting, the apostle says: “This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe These things command and teach” (9-11). What is the trustworthy saying that deserves all acceptance? Godly and devout spiritual fasting is beneficial in every way, and it carries promises in the present as well as in the future (8). It leads the believer to hope in the living God and thus receives blessings in this life and in the one to come. St. John Chrysostom expresses this idea as follows: [When a person finds that he been cleaned of all evil, that is his sins and wickedness have been forgiven, then he can produce good fruit and rejoice while he lives on earth too. As for the wicked, he is punished both here and in the life to come. He will live in constant fear and cannot face anyone with confidence. He would always look pale, tremble, and full of anxiety. Is not that the case of deceivers, and thieves who are dissatisfied with what they have? Is not that the miserable condition of murderers and adulterers who even doubt the sun when they look at it? Maybe that is a life? No, to the contrary, that is a horror2.] This is the effect of true spiritual exercise; it brings the spirit of joyous hope to the spirit. This is reflected even in our temporary life besides granting us our heavenly crown. As a result, we lead a happy life, rejoicing in spite of the pain. Our joyful spirit does not abandon us even when we are in tears. This is what Jesus intends when He promises us to ‘receive a hundredfold’ in this life ‘and inherit everlasting life”. The apostle says: “For to this end we both labor and suffer.” The Cross becomes sweet in spite of all the pain, labor, bitterness and deprivation that it brings. For in the middle of the increasing difficulties, the spirit enjoys the supremely divine comfort. In tasting the sufferings of the Cross, we become acquainted with the power of the resurrection that is working in us. These promises are not exclusively granted to one group without the rest, as some Gnostics like to indicate. Indeed, these promises are intended for all mankind. This is what the apostle confirms in all his epistles. Here he says: “we trust in the living God, who is the Savior of all men, especially of those who believe.” He is the Savior of all mankind, yet only believers can feel His redeeming work. 2- ADVICE TO PASTORS Having tackled the subject of the pastor’s commitment to spiritual struggle in his private life and in his preaching about the living and upright faith, the apostle advises Timothy concerning that struggle: 1 In 1 Tim., hom., 12. 2 In 1 Tim., hom., 12. 6 A- “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (12). If a pastor is young, he must not feel inferior, for an elder is not judged according to his age but according to his wisdom. That wisdom is apparent not only in his knowledge, sermons, and teachings, but also in his capacity to provide solutions, reveal love and be generously disposed to embrace every soul. Thus he does not deviate from leading a well-balanced spiritual path since he walks in spiritual wisdom, in fearless and unwavering faith, and living in purity and chastity. A pastoral commitment does demand temporal experience as much as it necessitates the experience of a life led in honesty and truth. This is revealed in the product of the mouth, the heart, the spirit, and in all hidden and apparent behavior. With such qualities, a pastor becomes a living example to God’s people. St. John Chrysostom says: [As long as you lead a serene life they cannot debase your youth. On the contrary, they will admire you. That is why the apostle continues to say: “...be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.” You have to be an example of goodness in every way, and a model of Christian living. This will be a living testimony, a basis, and a yardstick for others seeking to lead a godly life. This is the appropriate role of a teacher and pastor1.] B- “Till I come, give attention to reading, to exhortation, to doctrine” (13). The pastor needs to progress in his inner life constantly. He can do so through spiritual exercise besides reading and learning. This should be coupled with the desire to preach and teach for the purpose of leading every soul into the new experiences that the teacher practices daily. Note that the pastor is a learner and a teacher, a trainee and a trainer. He grows daily, and produces fruit in his own life and in the life of his fellow men and spiritual children. C- “Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the presbytery” (14). If God has blessed us with talents then we should not extinguish them. On the contrary, we should invest them in order to present them with their profit to our Lord. St. John Chrysostom explains the word ‘prophecy’ to signify ‘teaching,’ and the word ‘presbytery’ to mean ‘the clergy’ in general. He says that the apostle is speaking here about the rank of bishops rather than the priesthood2. The gifts endowed upon St. Timothy are the power of preaching God’s word, prophecy, and the rank of a bishop. They are free gifts from God regardless of his merits. However, he is obligated to kindle them by work and struggle lest they wither in him and hence condemn him before the One who has granted him these blessings. In this chapter, there is an affirmation of the principle of bestowing the rank of priesthood through the laying of hands. However, this gift is granted to invest a person with responsibility rather than honor. The apostle explains: “...give yourself entirely to them” (15). In other words, he is saying: “dedicate your whole life, your energy, and your talents to the ministry of these free gifts. Undertake this work and disregard any other.” The Apostle requires him to grow constantly in every way: in studies, in worship, in preaching, in problem solving, and in spiritual guidance... that is a growth in every aspect of pastoral work and without deviation into excesses. The apostle explains: “...that your progress may be evident to all” (15). He adds: “Take heed to yourself and to the 1 In 1 Tim., hom., 13. 2 In 1 Tim., hom., 13. 7 doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (15, 16). There is no duality or extremism in the life of the pastor. He acts spiritually for his own edification as well as for that of God’s people. His spiritual life must not come at the expense of his pastoral responsibilities, neither should latter be achieved at the expense of his own progress. He needs to engage in both his own life and his pastoral ministry as one whole integrated and harmonious task.
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