STRUGGLE IN THE MINISTRY In the previous chapter, St. Paul has revealed the “Spirit of Power” that works through the Cross of our Lord Jesus Christ and fills the life of a pastor. It is the Spirit that we enjoy through the Holy Spirit that dwells in us. In this chapter, the Apostle speaks about “struggle in the ministry,” clarifying how a minister or servant of the Church lives with a “Spirit of Power” and struggles throughout his life: 1- Struggle and Grace 1. 2-Teaching New Servants 2. 3- Spiritual Military 3-13. 4- Avoidance of False Judgments 14-20. 5- Struggle and the Inner Life 21-22. 6- Struggle and Damaging Strife 23-26. 1- STRUGGLE AND GRACE “You therefore, my son, be strong in the grace that is in Christ Jesus.” (1) St. Paul wishes to speak about the spiritual struggle of a minister or Church servant as he teaches others to serve in the Lord’s Vineyard, and as he seeks their salvation. At the same time he wishes to warn against the harm of engaging in false judgments or corrupt alliances that destroy one’s inner peace. He advises his disciple, as his own spiritual son, to be strengthened in his struggle by the grace granted to us by our Lord Jesus Christ, and not to depend on human zeal or personal enthusiasm. We greatly need to be empowered by grace: “be strong in the Lord, and in the power of His might.” (Eph 6: 10) When St. Peter depended on his human zeal, he thought he had the power to accompany the Lord until His Crucifixion. Yet he failed as he denied Him in spite of his inner yearning to struggle. Later, and as he was supported by God’s grace, he was able to be His witness and to bear much pain in the process. Note that St. Paul speaks gently and lovingly, calling St. Timothy as his “son,” while he commands him to be armored by grace so that he might engage in the struggle according to the rules. 2- TEACHING NEWSERVANTS “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.” (3) The mission of the Apostle does not end in his struggle and concern about the salvation of others, or in teaching others to be concerned with the same tasks. He wishes that those disciples teach another generation who becomes capable to teach in turn. That is the true struggle or the correct spiritual leadership; a pastor has to raise disciples who know how to school others so that they in turn can efficiently carry on the burden of teaching. This is our understanding of delivering the trust or the holy tradition. It is a continuous schooling carried across the ages to call others to receive and deliver the trust of the living and applied faith without deviation. 3- SPIRITUAL MILITARY “You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please 2 him who enlisted him as a soldier. And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. The hard working farmer must be first to partake of the crops. Consider what I say, and may the Lord give you understanding in all things.” (3-7) St. Paul presents three examples of spiritual struggle: the loyal soldier serving his king (2-3), the competitor in athletic games (5), and the farmer (6). A- The good soldier, who takes pride in his loyalty to his country and its leader, is really fighting for his country. Similarly, a Christian, in his spiritual struggle, fights against the devil and sin under the leadership of the Lord of glory Himself who has enlisted him. The Apostle calls Him “the Author of (our) salvation” (Heb 2: 10), the Leader who conquered the devil on the Cross and continues to conquer him through us, (Rom 8: 37). To be counted as spiritual soldiers of the Lord is a great honor that we do not deserve. For His sake, all difficulties and pain are negligible. Since we have accepted this spiritual military, we have to remain undisturbed by the daily events of life. That is not because they are impure but because they do not fit into the devoted life of the soldiers who have become dedicated to serve the holyWord. B- The competitors in athletics struggle in order to win crowns. They endure daily training, and deprive themselves of certain foods in order to win. Similarly, we need to struggle according to certain rules, or in other words, according to the Law of our Trainer, Jesus Christ in order to enjoy spiritual triumph. Truly, there are many who struggle, yet they do not follow the rules; and these are similar to those who practice sports but have no wise trainer. Such individuals usually fail. Indeed, they may deviate into a certain direction that brings them physical harm as well as failure to win a competition or crown. Hence, it is important for a believer to struggle, not on his own, but under the leadership of his Master “the true Trainer” and in the spirit of His Church and the evangelic teaching of the Fathers. In this way, he will not deviate to the right or to the left with any degree of extremism or exaggeration that would cause him to lose his life on earth and his heavenly crown. It is true that the struggle, the hardship, and the pain involved are difficult matters, yet if the rules are followed, these difficulties become a source of joy and cheer. In his writings about the “ascending” Psalms that the Levites sang as they climbed the fifteen steps leading to the altar, St. Jerome says, [Do not lose faith, O man, for God stands on the fifteenth step and He watches and helps you! So if you are at the first step and the distance between the first and the fifteenth step seems to be insurmountable, do not look at the steps but look up to the Lord1.] Thus struggling according to the rules is both painful and joyful; it is filled with difficulties, yet it brings peace to the spirit as it looks up to the true Trainer and is committed to the Church and her teachings. St Ambrose finds that the struggle according to the rules or what the Apostle also calls “the good fight,” (4: 7), simply means the complete consecration of the heart for that task, and without anxiety for other matters. It is like being engaged in the service of an emperor and therefore inappropriate to engage in other matters such as trade. Although trade in itself is not forbidden, yet engaging in it would imply disrespect and belittling to his service for the emperor2. 1 On Ps. Hom. 41. 2 Duties of the Clergy, 1:36. 3 C- The farmer who toils and ploughs the land in order to have fruit deserves to get a share of the harvest, even though others might have put in the seeds and others collected the harvest. Similarly, in our spiritual struggle, we work and we get rewarded even if the fruit is not harvested except after our death. So let us plough, and let others put in the seeds, and others to water or to harvest. Still, our share of the fruit is being reserved for us in the Lord. These are the three examples that St. Paul presents to his disciple to encourage him to struggle. In the first example, he underlines our obligation to struggle for the sake of the King Jesus Christ Himself. In the second example, he stresses that the struggle should be according to the Rules and Law of God. In the third example, he asks us to struggle in order to bring fruit, even though it might come later on after we have passed away. Finally, St. Paul advises his disciple to “consider what (he) says.” However, Timothy would be able to understand his advice only if the Holy Spirit granted him insight. That is why the Apostle prays for him: “may the Lord give you understanding in all things.” It is the Lord who grants help and by His grace we receive not only power to struggle but insight also. Having encouraged him to struggle spiritually in the Lord, and prayed for him so that the Lord might grant him understanding, St. Paul presents to Timothy the Lord Jesus Christ Himself as the “Author and finisher of our faith,” (Heb 12: 2), the Conqueror of Satan, and the Destroyer of Death. He says, “Remember that Jesus Christ, of the seed of David was raised from the dead according to my gospel, for which I suffer trouble as an evildoer, even to the point of chains; but the Word of God is not chained.” (8, 9) The Lord Jesus Christ Himself led the spiritual struggle against death. He entered into death to break its thorn in its own domain. The Word of God became incarnate in order to enter with the body into death. However, death could not imprison Him, nor could corruption come near Him. Therefore He arose with His power so that He would raise us with Him and carry us into the new and resurrected life. The Apostle says, “Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” (Rom 6: 4) He became a son of David, submitted to the Father on our behalf, and accepted death by His own will, so that we might be counted as being obedient to His Father through Him, and so that we might enjoy the power of the resurrection that proceeds from Him. That is the theme of St. Paul’s preaching and mission so that we might enjoy the Lord’s risen life and victory over death, for he says, “according to my gospel.” The Master has endured difficulties, and was even chained as an evildoer or criminal (John 18: 30), although He is the Righteous One Who knows no sin. They bound Him in the flesh as one under trial, yet He is the Giver of inner freedom that cannot be bound. “But the Word of God cannot be chained,” and so it is impossible to tie or restrict the divine Word and Creator! Thus, servants of the Lord may be tied physically, but no one can chain the Word of God. Indeed, the Word may be more powerfully proclaimed through the chains of the body. It is possible to bind their bodies, yet their testimony for the Lord does not stop. St. John Chrysostom says, [Our hands are chained but our tongue is not, for there is nothing that can tie the tongue except cowardice and lack of faith. Since these two are absent in us, then preaching the Gospel will not be chained, even though we are 4 bound with chains... It is the Word of God and not our own! Human chains cannot bind the Word of God1.] Now that St. Paul has presented the Lord Jesus Christ as the greatest example for bearing pain and chains for the sake of our salvation, he goes on to present himself as an example of a person who has followed in his Master’s footsteps. He says, “Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.” (10) The Lord Jesus Christ endured suffering for my salvation, and it was impossible for the chains to impede His work. Now I too bear suffering for the sake of my brothers who have been chosen so that they might enjoy the salvation I enjoy and so that they might partake with me of the eternal glory. St. John Chrysostom says, [Notice too that there is another reason for his service that the Apostle expresses as follows: “I do not bear these matters for my own sake but for the salvation of others. I am able to lead a life free of dangers and I do not have to suffer any of these hardships if I am concerned only with myself. Therefore why do I have to bear these matters? For the sake of others so that they may obtain eternal life... he does not say it is for certain persons, but rather “for the elect.” If God has elected them, then it is fit that we bear all things for their sake “so that they also may obtain the salvation.” By saying “they also” he means that they may receive what we also have received, for God has chosen us too. Just as God has suffered for us, it is fitting that we also suffer for them2.] The Lord has suffered for us to offer His pain as a free gift or blessing that we can enjoy. As for us, we have to suffer for others in return for His suffering on our behalf. Hence we return His love by love as we are like someone who is anxious to pay back a debt. However, whatever we do for our brothers, we will remain indebted with our whole life to our Savior. Since we enjoy God’s saving act, and accept His suffering on our behalf, we taste the promise of eternal glory. Moreover, all our suffering and hardship become insignificant as we bring our brothers to enjoy the same eternal glory that we enjoy. Finally, the Apostle closes his words about spiritual military by a song of conquest and victory, as he says, “This is a faithful saying, for if we died with Him, we shall also live with Him, if we endure we shall also reign with Him, if we deny Him, He also will deny us, if we are faithless, He remains faithful; He cannot deny Himself.” (11-13) This is the hymn that every spiritual soldier of Jesus Christ should sing during his war with Satan or against death. It is the praise of faith in the crucified Lord raised from the dead. In it, we proclaim that we accept to die with Him so that we might enjoy life in Him, and that we endure suffering patiently in order to reign with Him. If we confess before people, through our acceptance of suffering and death for His sake, then He will acknowledge us before His Father, but if we deny Him, he will deny us, (Matt 10: 32, 33). If we honestly struggle, we will receive crowns. If we are dishonest, He will send trustworthy pastors to watch over his people but we will not be relieved of our responsibility. We proclaim in a different way, in this hymn, the features of the spiritual soldier of the Lord: death to sin, patience in suffering, and testimony to the Lord, loyalty unto death! St John Chrysostom comments on these words as follows: [How do we die with 1 In 2 Tim. Hom. 4. 2 Ibid. 5 Him? The Apostle indicates that it is the death that takes place in the baptismal font and in suffering which he explains in these words: “carrying about in the body the dying of the Lord Jesus,” (2 Cor 4: 10); “we were buried with Him through baptism into death,” (Rom 6: 4); “our old man was crucified with Him,” “we have been united together in the likeness of His death.” (Rom 6: 6,5) However, the Apostle also mentions the death that occurs as a result of false judgments, especially as he himself was suffering as a result of these at the time of writing this epistle. That is what he intends when he writes here about “if we died with Christ, we believe we shall also live with Him.”1] He also says, [“If we deny Him, He also will deny us.” Hence the reward corresponds to the good as well as to the bad circumstances... yet it does not equate the act, for it is us who wickedly deny Him whereas He Who denies us is God... and what a vast difference there is between man and God?... Another view point is that we harm ourselves by such acts while He remains untouched, and this is clarified in the following words: “If we are faithless, He remains faithful; He cannot deny Himself.” This is, if we do not believe that He is risen from the dead, our disbelief will not harm Him… Since He is God no harm can ever touch Him due to our denial. Indeed, He wishes us to acknowledge Him for our own benefit2.] 4- AVOIDANCE OF FALSE JUDGMENTS A pastor or Church servant walking in the Spirit of Power refuses to participate in false judgments. He also calls upon believers to avoid them so that they may not be spiritually destroyed. The Apostle says, “Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers.” (14) The Apostle asks St. Timothy to remind the people and advise them before the Lord to avoid off long conversations that destroy the soul. He also asks him to be personally involved in a practical life of struggle rather than in false judgments. And tells him: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the Word of truth.” (15) Thus, all his thoughts should be devoted to gaining approval before God rather than achieving victory through conversing with men. He needs to devote all his efforts to be a worker who is not ashamed of bearing suffering for the sake of the Gospel that is having pleasure in the Word of truth. St John Chrysostom finds that the words “rightly dividing the Word of truth” imply that the focus of struggle should be on the proclamation of the Truth and the uprooting of all extraneous babble. It is as though a good pastor has to tear away from his preaching all that is foreign to the Truth by the sword of the Spirit. In this way the Apostle inoculates his disciple against the Gnostics who corrupt their time with what they wrongly label as “knowledge,” and which is really a philosophy of playing with words that do not carry the spirit of purity and which is far removed from faith. This tearing away or amputation has great importance as it ends the wave of increasing evil caused by Gnostic inventions, and which he explains as follows: “But shun profane and vain babblings, for they will increase to more ungodliness. And their message will spread like cancer.” (16) False words led them from one evil to another so that they became like a growing ulcer that corrupts the body. They believed that through “gnosis” arguments could be a substitute for faith. Through this knowledge they believed 1 Ibid, 5. 2 Ibid, 5. 6 that the body is an element of darkness and that its creator, if he is not evil, then he is a lesser one than the creator of the spirit. This belief led them to reject the belief in the resurrection from the dead, as they considered that spiritual resurrection has been achieved for the soul on earth, and that it is not realized for the body, which is an element of darkness. This thought has brought a corrupt meaning to their minds concerning marriage and certain foods, as they have become forbidden and unclean matters. This has also driven some of them to neglect the sanctity of the body as they considered it an element of darkness and therefore gave it free reign to indulge in its lusts. In this manner, they deviated from one thought to another, and from one evil to another, and as St. John Chrysostom says, [They do not stop at that, for they present something new from which they fabricate new ideas constantly, and in this way their deviation away from the haven of security is continuous and is limitless1.] The Apostle presents examples of the deviation of these inventors as he says, “Hymenaeus and Philetus are of this sort who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.” (17) They said that the resurrection has already been realized in our spiritual life and that it will not happen later on to the body. St Augustine comments as follows: [Many deny the resurrection of the body as they affirm that the resurrection has already occurred through faith... They say that it has occurred in a way that they do not expect it to happen later on. Indeed, they blame those who expect the resurrection of the body since the resurrection, which has been promised us, has been realized in the mind only and through faith2.] St. Augustine also says, [Truly, there is a resurrection that is realized now, for unbelievers were dead, and the wicked were dead. However, the righteous are alive, and they have crossed from the death of disbelief to the life of belief. Yet this does not imply our disbelief in the future resurrection with respect to the body3.] When the Apostle speaks about the avoidance of Gnostic arguments and judgments that create confusion, leading some to imagine that they have silenced the Word of truth, he confirms that God protects his believing children in the path of truth. He says, “Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and ‘Let everyone who names the name of Christ depart from iniquity.’ But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor.” (18- 20). No matter how many deceptions and inventions are spread, yet the foundation of God is steadfast and His Church stands. His children are known and protected, sealed by the Holy Spirit as they are called by the name of Christ. They are vessels of gold and silver in God’s House in Heaven, adorned with glory! It is true that some vessels choose destruction for themselves. They are the ones who are unable to bear the truth, accept the work of the Holy Spirit, and to become members in the Body of Christ. These are the ones who are made of wood and clay and are held in dishonor. St Augustine says that when a person looks at a tree, he sees that it has many leaves, yet its fruit is often hidden behind them like the fig tree. Similarly, the Gnostics and the wicked are apparent, and the believers seem to be nowhere. However, anyone 1 Ibid. 2 In Ioan. tr. 19:14. 3 Ibid 22:12. 7 who comes closer to the tree and possesses spiritual insight realizes that the children of God are there though hidden away. These are established on Jesus Christ Himself, and according to the Apostle “no one other foundation can anyone lay than that which is laid, which is Jesus Christ.” (1 Cor 3: 11) He also says, “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in Whom you also are being built together for a habitation of God in the Spirit.” (20 –22) This is the mystery of the Power of the Spirit within us. We are established on Christ Himself, we carry the seal of His Holy Spirit, and through that “The Lord knows those who are His.” We have previously mentioned to “the Seal”1 as a sign of God’s possession. According to St. Didymus of Alexandria, [When we are plunged in the baptismal font, through the will of God the Father, and the grace of the Holy Spirit, we get stripped of our sins. We get rid of the old man, and are renewed and sealed by His power thereby becoming His private possession. When we come out of the font we are invested in our Lord Jesus Christ as though wearing a dress that does not get old, and we are worthy of the honor of the Holy Spirit Himself. It is the Holy Spirit that has renewed us and marked us by His Seal...No one can receive the heavenly gifts, however perfect and spotless his life may be in all other ways, unless he is renewed by the Holy Spirit of God and driven by His Holy Seal2.] The Seal is also an indication that one lives under the protection of God. According to St. Gregory of Nyssa: [The sheep that are marked cannot be easily stolen, whereas those that do not carry the Seal are food for thieves3.] The Seal constitutes a mark of spiritual militancy, and as St. Cyril of Jerusalem tells those requesting to be baptized, [Every one of you should come and present himself before God and in the presence of countless hosts of angels. Then the Holy Spirit places the Seal on your souls. In this way your souls are enlisted in God’s great army4.] This Seal is permanent and works for our glory or indictment. St. Augustine explains this as follows: [Hold steadfastly to what you have received for it does not change. It is a royal badge! 5] St John Chrysostom notes that the message of St. Paul that is in our hands deals with two matters: a warning not to neglect the Seal that we have received by the Holy Spirit, and encouragement so that we do not fear the presence of heretics or wicked ones. He comments as follows: [May we never remove the royal Seal from us, for it is a royal sign, and without it we will be counted among those who are unmarked and become unhealthy. It is fitting that we become established steadfastly on the Foundation and thus do not get carried away here and there6.] He also comments: [The Apostle intends to say, “Do not be disturbed by the presence of corrupted and wicked ones, for in a big house many such vessels can be found... but they do not receive honor7.”] There are faithful and believing teachers who are like vessels of gold and silver in 1 The author: The Holy Spirit: The New Birth and Constant Renewal, 1981, p. 62-68 (in Arabic). 2 De Trinitate, 2:12. 3 PG 36:364. 4 PG 33:428A. 5 In Ioan, tr. 16. 6 In 2 Tim. Hom. 6. 7Ibid. 8 a big house. They are honored in the Lord. Gold indicates their new heavenly nature, and silver indicated their love for the Word of God and that is purified, as silver, seven times. A true teacher is one who lives with heavenly thought and whose heart is not attracted to material things or matters. His heart does not cling to temporary matters, while he holds on to God’s Word (silver), and hides behind It. Thus, he does not offer harmful arguments and babblings, but rather presents a true apostolic life. As for the harmful heretics, they are referred to as wood that gets consumed by the fire of lust and cannot be found. They are likened to clay as they embody earthly thoughts and pray for material things. They are unable to witness the heavens or to recognize them. What we say about teachers and heretics applies also to a congregation to some degree. There are some who are gold or silver, while others are wood or clay. But are we the ones to judge and make distinctions? St. Cyprian answers as follows: [It is vanity and arrogance that would drive someone to dare or imagine that he could do what God has not granted even to His disciples, and to think of choosing the gold and silver vessels while shunning or expelling the wood and clay ones. Yet we know that the vessels made of wood will not be burned by the consuming divine fire except on the Day of the Lord; and the vessels made of clay will be ground only by the One who has received the iron rod1.] He adds: [although there seem to be adulterers in the Church, yet our faith and love should not be deterred. Consequently, we should not abandon the Church due to their presence. On the contrary, it is fitting that we struggle ourselves to be good corn so that when the time comes to collect the harvest we may receive the fruit of our toil and work... Beloved brothers, let us struggle to be vessels of gold or silver. The Lord alone has the right to destroy the vessels made of clay for He has been given the iron rod. The slave cannot be greater than his Master, and he cannot claim his own that which the Father has given to the Son only. Hence, he cannot think that he can hold the sickle and collect the harvest. or that he can separate the corn from the chaff by his own human wisdom2.] Neither do we possess the right to condemn nor to separate the corn from the chaff, or those worthy of honor from those worthy of dishonor. Conversely, we need to be confident that the Lord will not neglect the corn due to the chaff; neither will the vessels worthy of honor lose their reward due to dishonor. St. Paul says, “The Lord knows those who are His.” In this context, St. Augustine says, [the wheat will not be consumed with the chaff (Matt. 3: 12), and not because of bad fish will nothing be gathered from the net into the vessels, (Matt 13: 47)... We have seen previously how we have been chosen even before we were born, and we have been surely promised: “whom He predestined, these he also called; whom he called, these He also justified; and whom He justified, these also He glorified.” (Rom 8: 30)3] St. Augustine goes on to say, [If though the corn is hidden among the chaff yet the owner of the field is aware of it, and no one can deny when it was a seed. Hence, even when the corn is among the chaff, the eyes of He who planted us will not be deceived4.] 5- STRUGGLE AND THE INNER LIFE 1 Ep 51:52. 2 Ep 50:3. 3 On Ps. 89. 4 On Ps. 50. 9 In the great house there are vessels worthy of honor and others worthy of dishonor, and God is glorified in the one just as in the other. A person may believe that he is blameless for the evil he commits since he is a vessel of dishonor, believing that he has been created to be so. That is why the Apostle stresses human freewill that the Lord sanctifies and praises in these words: “Therefore, if anyone cleanses himself from the latter – (dishonor )- he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.” (21) What is the meaning here! That a person should cleanse himself and this confirms man’s freewill. It is a rejection of those who claim that there is a good and an evil creation... The Apostle confirms that a human being has complete freedom and can consequently change from being a vessel of dishonor to one of honor. However, this cannot be achieved by one’s own power but by the work of God’s richest blessings and grace. St. John Chrysostom says, [Notice that it is not due to man’s nature or due to an edict that a person is a vessel is gold or clay. This is achieved purely by our own will; otherwise a clay vessel will not become a gold one. Judas was a gold vessel and he became clay one1.] Origen has used these words of the Apostle to affirm the free will of man that glorifies God2. St Paul, the Apostle, urges us, through this epistle, to struggle by purifying our inner life and transforming it from a clay vessel to a golden one. In other words, to transform that which is earthly and material into that this is heavenly. This is possible through the grace of God that is active within us. It is the work of the fiery Holy Spirit as He sanctifies the inner depths of the soul to invest it with the image of the Creator. This transformation occurs through the new birth we receive in the waters of the baptismal font as well as the continual and unceasing renewal. Our ultimate goal and hope is to reach the full stature of our heavenly Savior. St Paul wishes to proclaim that it is impossible to achieve any successful ministry without the sanctification and the perpetual growth of the pastor’s life. It is a message for his disciple, St. Timothy, as well as to all pastors. The first enemy to this sanctified life and which turns a vessel into clay or earthly is physical lust. That is why St. Paul says, “Flee also youthful lusts; but pursue righteousness, faith, love, peace, with those who call on the Lord out of a pure heart.” (22) The Apostle focuses on the two aspects of a pastor’s spiritual growth: the positive and the negative. The negative aspect constitutes a pastor’s obligation to flee from stumbling blocks and youthful desires; the positive aspect is his commitment to pursue righteous, faith, love and peace. It is not enough to flee from evil, for it is essential to be filled with good. It is not enough to abandon sin; for it is vital to receive the Lord Who is our righteousness, our peace, and the source of our love and faith. It is worthy of a servant to beware of youthful lusts and not to think that he is invulnerable due to his past history of purity or on account of his age. Moreover, he should not consider such caution to be a sign of weakness as it is a sign of strength and discipline. What does the Apostle mean by “youthful lusts”? St. John Chrysostom explains: [This does not imply adulterous lusts only, but includes all abnormal desires. I wish the elderly would learn that they should not engage in youthful acts. If anyone submits to arrogance, or love of power, or wealth, or physical pleasures, then these are 1 In 2 Tim. hom. 6. 2 De Principus 3:1. 10 considered youthful and stupid lusts. Such matters reflect a heart that is unsettled as yet, and a mind that is confused and lacks a deep foundation. So what does the Apostle recommend so that these matters do not attract a person? “Flee...youthful lusts” and, on the contrary, “pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.” St. Paul generally equates virtue with “righteousness” as it strengthens life, faith, meekness, and love. What does he mean by “those who call on the Lord out of a pure heart”? It is as though he is saying, “Rejoice in those who call on Him in truth and faithfulness. Adhere to such persons, for they are not hypocrites and they come to Him in peace, rejecting all disputes; rather than in those who simply call on the Lord. As for the others, do not ally yourself with them, but try to be as peaceable as you can 1.”] Generally, faithful pastors are renowned for their caution from all that might constitute a stumbling block, and for their struggle to enjoy all that which is edifying in the Lord Jesus Christ. These are excerpts of their sayings: I believe that wisdom dictates that we adhere to the traditions of the clergy, especially of those who have actually served in the priesthood. We should - specifically - avoid the celebrations of foreigners, provided that this does not interfere with the hospitality we owe to travelers. Concerning young clergy, they do not need to go to the homes of widows or virgins except for limited visits. If such visits are necessary, an elderly one, such as a protopriest or bishop, should accompany him. Why do we need to give the world a chance to criticize us? St. Ambrose2 Give equal concern or equal negligence to all the virgins of the Lord, without making any distinctions. Do not prolong your stay under one roof with them, or depend on your history of purity. You are not more holy than David or wiser than Solomon. Watch out for all that might be a cause for doubt or stumbling. Avoid scandals, and shut out all acts that could arouse doubt. St. Irenaeus3 6- STRUGGLE AND DAMAGING STRIFE Just escaping from youthful lusts and being upright do not achieve the sanctification of the inner life. It requires the rejection of corruptive alliances, which claim to defend the truth as a means of purifying the soul. St. Paul explains this thought as follows: “But avoid foolish and ignorant disputes, knowing that they generate strife. And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snares of the devil, having been taken captive by him to do his will.” (23-26) The duty of the pastor to preach the Word of Truth uprightly and to protect the Trust delivered to him against deviation or delinquency. This does not mean that he is to 1 In 2 Tim. Hom. 6. 2 Duties of the Clergy 1:20 (68, 87). 3 The author: Pastoral Love, p. 667 (in Arabic), 11 take part in foolish or ignorant disputes that would lead to divisions. Such actions destroy the purity of the soul and rob it of its inner peace. St. John Chrysostom comments as follows: [Even if he takes part in arguments, he should avoid divisions since he is God’s servant, and since God Himself is a God of peace1.] Consequently, it is not appropriate to present the Truth by engaging in argumentative disputes. Actually, gentleness - even in disputes or warnings - is more effective upon others than violence or harsh disputes even if they are used for the sake of the Truth. St. John Chrysostom explains this thought as follows: [It is befitting that a teacher be especially concerned with achieving his task humbly. A soul that seeks to learn rejects knowledge that is delivered in a harsh and contentious manner2.] Our Lord Jesus Christ, Who is the greatest Teacher and Who knows the secret s of our souls, is entitled to condemn and reprimand us, yet this was said about Him: “He will not quarrel nor cry out, nor will any one hear His voice in the streets.” (Matt 12: 19) Is it not, therefore, befitting that we treat our brothers humbly as we teach them; and as we ourselves are exposed to the same weaknesses that afflict them?! St Paul presents four important features of a good teacher: First: He should be gentle with every one without giving up on anyone. He should not turn away from any one. Probably he wished to oppose the thought of the Gnostics who classified believers into separate ranks: some were perfect and others were simple- minded. Second: Besides being humble, gentle, and pure, a pastor needs to “be able to teach.” God is Wisdom in Himself and the Teacher of the universe, and He desires His pastors to be learners as well as teachers so that they do get destroyed or bring others to destruction3. Third: Patient in dealing with difficulties. He needs to be like a farmer who toils for years in anticipation of gathering fruit from the trees. In this sense, a teacher would have to work hard in other to gather children who are the fruit of his labor in planting the trees. Fourth: Humble as he corrects others in order to work in the humble Spirit of His Lord and claim sinners who have been seized by the devil and do his will. If the enemy captivates human beings by his slyness, it is inappropriate for pastors to use violence in order to save them. Indeed, a gentle spirit has the power to reclaim them. An entrapped soul becomes broken, confused, and captive to the thoughts of the enemy. It therefore needs a gentle heart, filled with tenderness and compassion in order to support it and restore it. The soul does not need someone who would cause more harm by violent and admonishing words. St. John Chrysostom explains that a wound does not need material that would inflame, but it would rather need a soothing oil to heal it. 1 In 2 Tim. Hom. 6. 2 Ibid. 3 Review the sayings of the Fathers on that subject, (Pastoral Love, p. 681, in Arabic).
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