THE CHARACTERISTICS OF PASTORS AND THEIR DUTIES So far, St. Paul the apostle has spoken about the following issues: church worship in general; the importance of offering prayers for all people, even for pagans since Christ has sacrificed Himself as the Redeemer Who desires to bring salvation to all; the need to be spiritual persons and raise holy hands in prayers while doing spiritual work too; and how our souls should be prepared, as a bride waiting for her Bridegroom, all decked with inner rather than outer glory. St. Paul in this chapter talks about the pastors themselves: 1- The Characteristics of Bishops: 1-7. 2- The Characteristics of Deacons: 8-13. 3- The Pastor’s View of the Church: 14-16. 1. THE CHARACTERISTICS OF BISHOPS “This is a faithful saying: If a man desires the position of a bishop, he desires a good work” (1). The desire for bishopric is not a desire for authority and dignity. It is rather the desire to wash the feet of others, and to sacrifice the self for everyone in Christ Jesus. In the Early Church, the bishop or the overseer was the father who was exposed to persecution, torture and exile. He bore it all in order to lead human beings into the life of the living faith. Even during periods of relative peace, the bishop never felt that he was entitled to authority and dignity, despite his children’s love for him. Instead, he felt a fatherly obligation toward everyone. St. John Chrysostom says: [If anyone desires to be an overseer, he must not desire authority and dominion. He must desire to protect the church spiritually. If he feels that way, I would not blame him. Even Moses desired the job but not the authority. Yet, his desire brought him sarcastic reproach: “Who made you ruler and judge over us?” (Acts 7:27, Exod. 2:14) If anyone desires this job with such understanding, then let him desire it. For the role of the bishop has been called (episcopacy) due the task of ‘overseeing’ that is involved in it1.] St. John Chrysostom St. John Chrysostom talks at length about ‘the desire for the bishopric.’ He clarifies the difference between desire of offering sacrificial ministry and that of attaining the rank due to the authority it brings with it. In his book ‘On the Priesthood’ he states: [There are many other things that the priest must be characterized with. First of all, he has to get rid of the desire to attain this rank since if he desires it and gets it; it turns progressively into a love for dignity. He could even get enslaved to this desire to the extent that it makes him liable to many evils as hypocrisy and malice and to submit to other obligations… Such is the cause of massacres that prevailed in the church, and that brought destruction to cities due to struggle for authority. No one must think that I disagree with St. Paul’s saying that: “If a man desires the position of a bishop, he desires a good work.” For I do not say that desiring the bishopric is a bad thing but the bad thing is the desire for authority and the love of power2.] 1 In 1 Tim., hom, 10. The word ‘episcopus’ or ‘bishop’ in the Greek language means ‘overseer.’ 2 De Sacr. 3:10: 11. 3 2. THE CHARACTERISTICS OFA BISHOP A- Blameless: Every virtue is included in that word. If a person feels from within that he has sinned, then he should not desire a task for which he is not qualified. Actually, such a person needs to be administered to rather than be an administrator to others. A provider needs to be shine more brilliantly than any other planet. His life must be faultless, so that others may look up to him as a role model1. St. John Chrysostom Every person should know his own worth. Knowing that he himself is condemned because he is dominated by sin, would dictate him not to dare to undertake the task of pastoral work. For anyone who is corrupted by vice cannot intercede for the sins of others2. Fr. Gregory (the Great) Fr. Gregory interprets the words of God to Moses concerning the kind of person who comes before the Lord to offer bread that he should be without defect (Lev. 21:17– 21). In a symbolic way, a person who is spiritually defected should be eliminated from the priesthood and pastoral ministry. These are the words of the Lord: “For any man who has a defect shall not approach: a man blind or lame, who has a marred face or a limb too long, a man who has a broken foot or a broken hand, or is a hunchback or a dwarf, or a man who has a defect in his eye, or eczema or scab, or is a eunuch.” Whatever his rank, a priest should not be blind, for he needs to possess clarity in perceiving heavenly inspiration. He should not be lame, for he needs to be able to walk in the path of the Truth. He should not have a marred face, as he needs to possess spiritual discernment. He should not have a limb too long or he would be like the person who imposes himself and interferes excessively upon others. He should not have a broken leg or hand as he would be incapable of movement and work, etc.3 B- The Husband of One Woman: [The apostle does not set this down as a command. He does not say that a bishop should have one wife, but rather that he is forbidden to have more than one. This is due to the fact that the Jews at that time were not only allowed to get married twice - after the death of the first wife or after divorcing her - but also to have two wives at the same time4.] St. John Chrysostom In other words, the apostle does not oblige a bishop to get married, but he rejects to ordain a person who got married twice, even if the first wife is dead or has been divorced. St. Paul is writing in the early years of the Church, and at a time was polygamy was allowed and prevalent among the Gentiles. Hence if any of them accepted the Christian faith but had married more than once, they should not be ordained as bishop. The apostle intended that those ordained should be from among the most chaste and pure. Now that the doors of monasticism have become open, it is now possible to find those 1 In 1 Tim., hom. 10. 2 The author: Pastoral Love: 1965, p. 656 3 See the symbolic interpretation of these defects in the book of Father Gregory (the Great) for care, or our book: Love pastoral, 1966, pp. 657-662. 4 In 1 Tim., Hom 10. 4 who are chaste monks, and bishops are ordained from among them. C- Alert: This means that he needs to be cautious, possessing thousands of eyes around him, sharp sighted, and with unclouded inner vision1. St. John Chrysostom: As though the bishop, being an overseer of God’s people, should have a fervent vision, alert and aware of his personal salvation as well as of that of his spiritual brothers and children. He should not be burdened with administrative matters or preoccupied with general or private problems that distract him from his spiritual mission. It is appropriate that the bishop should be vigilant, fervent in the spirit like some one inhaling fire! He needs to work constantly, performing his duties day and night. For he is more dedicated than an army commander is towards his troops! He needs to be cautious and giving care to everyone! St. John Chrysostom D- Temperate: Or poised acting with wisdom, discernment, and moderation. He should not be inclined to the right or to the left. Hence he would be able to direct his children wisely and evenly. While providing for their spiritual needs, he should not ignore their psychological, social, or physical needs. He is to direct each person according to that person’s specific potentials and not in accordance with his own inclinations. In our discussion about pastoral love, we indicated that a priest - regardless of his rank - should be wise in his dealings with his children. He needs to know how to deal with adolescents, elders, poor, rich, married, virgins, the humble, and the arrogant, etc. each one according to his circumstances. Hence no one will be spoiled or led to despair2. E- Modest: A priest needs to be modest in his clothes, behavior, and speech. For modesty is a trait that affects the inner soul, and is reflected in a person’s sentiments and dealings. We have dealt with this point earlier3. Examples of modesty are found in one’s avoidance of unseemly jokes, teasing that is corrosive to the spirit, favoring women or young girls with special attention, etc. F- Hospitable: Receiving strangers indicates a generous heart filled with practical love. That is why the apostle praises the Romans in his words: “distributing to the needs of the saints, given to hospitality” (Rom. 12:13). He also says to the Hebrews: “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels” (Heb. 13:2). If someone has not practiced such practical love before his ordination, then how could he offer lovingly his life as a sacrifice to serve his congregation on becoming a bishop?! During the early years of the Church, believers and ministers traveled often due to persecution. Therefore they were received as guests in the homes of other believers, and especially in the home of a bishop. Hermes, in his book ‘The Shepherd,’ says: “A bishop must be hospitable, happily receiving strangers and God’s servants at all times.” 1 In 1 Tim., Hom 10. 2 Pastoral Love, p. 759–727. 3 Pastoral Love, p. 663–668. 5 G- Able to Teach: It is not enough for the bishop to be blameless, and possess spiritual knowledge, and zeal. He also needs to have the talent of teaching, and this is a rare thing to find. This is not a requirement in those who are being provided for, but it is an essential talent needed in those who are ordained to provide for others1. St. John Chrysostom Give attention to your speech, O bishop, so that you may interpret the words of the Scriptures if you can. Satisfy your congregation and quench their thirst from the light of the Law. Thus they will be enriched with your teachings2. Didascalia H- Sober-minded: Throughout their ministry, the Jewish priests were forbidden to use alcoholic drinks (Lev. 1:9). In the same way, it is appropriate that a Christian minister abstain from such drinks. It is a sign of his fullness of the real spiritual wine, the wine of the Holy Spirit that grants joy to the soul. The indulgence in drinking is a wrongdoing that greedy and pleasure seekers commit. When the body gets hot with drinking, then immediately the fire of lust is aroused. Thus drinking indicates an undisciplined control of the soul, as well as laxity in behavior. Such a state consequently leads to loss of chastity. For a person who just lives for pleasure, is a dead person, even though he lives (1 Tim. 5:6). As for a person who is a drunkard, that one is not only dead but also buried. Just one hour of misbehavior led Noah to be uncovered, although he had lived with dignity for sixty years (Gen 9: 20-21)3. St. Jerome I- Not Violent: In the Old Testament, Nehemiah was driven by holy jealousy to strike those who were married to foreign idolatrous women. He explains: “So I contended with them and cursed them, struck some of them (Neh. 13:25). Nevertheless, Christianity does not turn to violence to achieve inner renovation, for the sanctification of the inner soul has to come about as a result of man’s total freedom of choice. The apostolic instructions demanded that a bishop, priest, or deacon who strikes a believer because he has sinned should be displaced. St. John Chrysostom rejected the possibility that there could be a bishop who would behave in such a foolish and inappropriate manner. Consequently, he finds that the apostle’s words should be taken in a symbolic rather than in a literal sense. He says: [These words do not mean that he uses his hands violently... for some are able to strike the conscience of the brothers, and this is what I believe is the intention of the apostle4.] J- Not Greedy for Money: When a person’s heart is drawn to profit and money, however slight that attraction may be, he would not know how to offer all his wealth and life in the ministry of his people. If such a person is ordained, he will not seek to put the needs and rights of his 1 In 1 Tim., hom 10. 2 The Didascalia, Ch. 3. 3 Pastoral Love. P. 668. 4 In 1 Tim., hom 10. 6 people before his own. Indeed, he will use the Church as a tool to satisfy his own needs and thereby corrupt the Church of God. K- Gentle, not Quarrelsome: A minister should bear the spirit of his Master Who “will not quarrel nor cry out, nor will anyone hear His voice in the streets” (Matt. 12:19). In gentleness and humility, the Lord Jesus Christ reigns in the heart. Similarly, it is appropriate that the bishop lives in the spirit of his Master in order to present a living picture of the humble King; the One Who has conquered evil by good, and erases all quarrels by love! L- One Who Rules his House Well? A minister should have children who submit and honor him. Otherwise, how can he look after the Church of God if he cannot govern his home? He who is incapable of providing for his small church at home, how can he take the reins of church leadership? In his home, submission comes easily due to natural bonds and laws that are also reinforced by the laws of the Church. In contrast, laws to submit to his leadership do not dictate his congregation. They do so only through the power of spiritual love and faith. If a bishop is chosen from among those who are sanctified to chastity, then he needs to have children submitting to him spiritually. A minister, who has not gathered children in Christ around him before his ordination, would not know how to win souls for God while he is handling the heavy tasks of the bishopric. M- Not a Novice: Or he would become proud and “fall into the same condemnation as the devil” (6). It does not ‘not young in age’ but not young or new in the faith. St. Timothy was young in years but he was mature in the faith. Being new to the faith could be accompanied with fervent zeal to serve, yet it carries the danger of self-imposition and arrogance. In such a state, a person could lose his soul by his own pride, and destroy those entrusted to his care. N- He must have a Good Testimony Among Those who are Outside: St. Paul says that a bishop “must have a good testimony among those who are outside lest he fall into reproach and the snare of the devil” (7). Believers may give a good report of a member from among them, yet the testimony of Gentiles would be a confirmation to such a report. This is similar to the presence of light; no one can deny it even though he may reject it. Even enemies evidence a good life. It is beneficial that the good have a good reputation among their enemies...Why has no one accused the apostles of being adulterers, unclean, greedy, or deceivers? Their accusers were simply opposing their preaching, is it not because their lives were blameless? That was so evident! Therefore let us live in that way so that no enemy or unbeliever can breathe an evil word against us. Truly, even such men honor a virtuous life. Truth shuts up the mouths of the enemy... Just as no one can say that the sun is dark even if he were blind. It would be to his disgrace and he will fear to be blamed by others. Hence, no one can blame someone whose goodness is evident1. St. John Chrysostom This is how the life of a Christian bishop should be: those who argue with whom on issues of the faith cannot argue about his life2. 1 Ibid 2 Pastoral Love, p. 655. 7 St. Jerome 2- CHARACTERISTICS OF THE DEACON St. John Chrysostom says: [The apostle has discussed issues related to bishops, describing the characteristics and qualifications that they should possess. He touched on the issues related to priests, and went on to speak about deacons. The reason why he did not speak at length about priests is that there is no great difference between them and bishops; each is entrusted with the task of teaching and leadership in the Church. All that is he said about bishops is relevant to priests as well, except that the bishops have the authority to ordain. Otherwise, there does not same to be any other distinction1.] These are the Characteristics of Deacons: A- They Have to Possess Dignity: “deacons must be reverent” (8). St. John Chrysostom comments as follows: [This means that they need the same qualities found in bishops. What are these qualities? They need to be blameless, dignified, hospitable, patient, not quarrelsome, and not greedy. This is underlined by the use of the word ‘likewise,’ and to provide more clarification adds ‘must be reverent not double-tongued.’ This implies being free of hypocrisy or deception. For there is nothing more demeaning to man than dishonesty, and nothing more harmful to the Church than not attaining salvation2.] B- “Not given too much to wine, not greedy for money, holding the mystery of faith with a pure conscience” (9): These are the same traits that we have discussed before in speaking about bishops. Although there is a big difference in priestly rank and responsibility, yet, as workers together in one vineyard, they need to possess the traits that are worthy of the Owner of the Vine. They need to possess His One Holy Spirit. According to St. Paul, “Now there are diversities of gifts, but the same Lord. There are differences of ministries but the same Lord. And there are diversities of activities, but it is the same God who works all in all” (1 Cor. 12: 4-7). Note that the bishop has been already tested as he served earlier in a lower priestly rank. As for the deacon, he receives the first priestly rank without having practiced it before his ordination. This is why the apostle says: “But let those also first be proved.” C- The apostle continues to say: “Likewise their wives must be reverent, not slandered, temperate, faithful in all things” (11). St. John Chrysostom finds that these words do not apply to women in general, but rather to ‘deaconesses’ specifically. He explains his view by saying, [Let us apply this to the deaconesses, for this is a necessary, useful, and honorable order in the Church.] Others find that this is a teaching concerning the wives of deacons D- “Let deacons be the husbands of one wife, ruling their children and their own houses as well” ( 12). St. John Chrysostom comments as follows: [Note how he requires the same virtues of bishops to be found in the deacons too. Even though they do not occupy equal ranks, yet they need to be like them; blameless, pure, ruling their children and houses well3.] The apostle ends his teachings about deacons by these words: “For those who have served well as deacons obtain for themselves a good standing and great boldness 1 In 1 Tim., hom., 11. 2 Ibid. 3 Ibid. 8 in the faith which is in Jesus Christ” (13). St. John Chrysostom explains this verse as follows: [The apostle seems to say that when a person befriends someone of a lower rank, then the first gets elevated to a higher one.] That is he gets promoted from the rank of a deacon to that of a priest. 3- The Concept of the Pastor regarding the Church: “These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth”(14). It could be that the Apostle was concerned that St. Timothy would be overcome by some frustration, therefore he promises to go to him, He confirms that he would go but advises him not to give in to depression should he not arrive in the near future. St. Paul explains to Timothy that the Holy Spirit allows that for the purpose of his edification. This would be a rare opportunity for St. Timothy to exert a greater effort as a minister in the Church of the living God, the pillar and the ground of truth. Consequently, he would receive a greater crown. The absence of St. Paul the apostle would not be the cause of destruction or fatigue, but rather a chance to work and strive harder in his ministry as a minister of the Lord Jesus Christ. The apostle finds this a good time to reveal to St. Timothy, who is a bishop of a church, the status of the Church that has been entrusted to his care. In this context the apostle says: “And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory” (16). What is the Church of Christ, where the bishops minister, and the deacons serve? A- The pillar and ground of the truth: St. Paul considers that the whole Church is one body composed of all believers. They stand together on Truth that is like a pillar and a base in which they are held. Without that Truth the whole entity would collapse. Whereas the Gnostics depend on knowledge as the basis of salvation, the apostle considers that the Church is the first and foremost means of reaching the truth. However, the truth here is free, and God grants it to all men without discrimination whatsoever. The Church is the pillar that our father Jacob set up and ‘poured oil on top of it’ (Gen. 28: 18). This served as a sign of its sanctification to God by the Holy Spirit. The Church is the smoke rising up in the wilderness, ‘perfumed with myrrh and frankincense, with all the merchant’s fragrant powders’ (Song 3:6). She is the pillar that rises with the smoke of the sacrifice that does not hurt the eyes, but opens them to see the heavenly truth, perfumed by the sufferings of her Bridegroom (the myrrh), and with the fragrance of the frankincense. This is how a true pastor conceives the Church of Christ. St. Jerome comments as follows: [The Church does not embrace walls and buildings, but rather comprises the truth of her teachings. She is the true faith! Actually, ever since fifteen or twenty years after the rise of the Church, heretics have controlled all its buildings. However, the true Church exists wherever the true faith exists1.] In other words, the Church, being the true faith, can never be overcome whatever the circumstances of the believers may be! B- She enjoys the mystery of godliness: The Church does not involve the mere 1 On Ps. 46. 9 intellectual knowledge of truth as the Gnostics believed. Rather, she represents the practical attainment of truth through a godly life. The Divine Incarnation has granted this to us. That is why the apostle says, “great is the mystery of godliness: God was manifested in the flesh.” Thus the Church is conceived as the pillar of Truth. She is grounded in the unique, acceptable, sweet smelling sacrifice of Jesus Christ to the Father. This truth is achieved through the Incarnation of the Word who is the Way that leads to offer the sacrifice of the Cross. He is the Door through which we will enter to a new life as we unite with God the Father in His Son. He has appeared among us and carried our nature so that we might be in Him. Thus we can enjoy His life, His characteristics, and have fellowship in His glory! This is the practical truth that is offered to us through the Gospel in our Lord Jesus Christ. The Gnostics have denied the truth of the incarnation by denying that the Lord really carried a human body. In this way, they were denied the godliness of life that has been granted to us through Him. They have diverted the truth, making it a theoretical, intellectual knowledge that has no spirit or life! In other words, the Incarnation is not a philosophical belief that the Church embraces for the sake of argument, but, rather, it is the mystery of her godly life and her inner glory! C- Justified in the Spirit: The Church essentially stands for the acceptance of the Holy Spirit that God has granted to us. It is the Spirit that makes us steadfast in the Lord Jesus Christ and takes us to Him, not only to be washed in His precious Blood of our sins, but also to grant us His righteousness so that we may be seen as righteous by the Father. The apostle says: “But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6: 11). If the Church is in essence steadfastness in Christ, as members of His Body, then this gift enables her to take flight in the Holy Spirit and enter the bosom of the Father. She has been justified by the holy Blood, and carries the features of her Head and Groom! D- Seen by Angels: The Church is activated by the fiery Spirit, and lives by the righteousness of Jesus Christ in the bosom of the Father. This really makes her the ‘heavenly life,’ enjoying an angelic nature. Thus the Church, as one body enjoys the perception of God, and her members become like angels who are given insight to perceive the intangible God! In other words, the Church in the New Testament is the revelation of the only Son, having one nature, in the midst of the believers. These are the faithful who, like the angels, can enjoy being in His presence, see Him, and enjoy His characteristics. By saying ‘seen by angels,’ the apostle probably means that the angels, who have seen Him before the Incarnation, have come to see Him in a new light after He became incarnate in His Church. They come to perceive Him as the perfect sublime lover through the crucifixion, and His amazing divine work in the believers: those who were once sinners and enemies, transformed by sanctification and justification and becoming beloved children, glorified in Him! E- Preached among Gentiles: The Church, as the pillar and ground of truth that grants us the mystery of godliness in Jesus Christ, carries us by the Holy Spirit to live in the righteousness of Jesus Christ. Hence we are enabled to share the nature of angels. The above gifts are offered to all mankind through preaching the Messiah, the Savior, to the Gentiles. Everyone can enjoy these divine blessings without discrimination or preference given to one nation or one race over another. This echoes the saying of the psalmist: 10 “Their line is gone out through all the earth, and their words to the end of the world” (Ps. 19:4). The purpose of preaching is to elevate mankind into the heavenly glory. To sum up, we consider that the true pastor conceives the Church as the practical enjoyment of truth; she embodies the mystery of the Incarnation, the entry into the life of godliness, the justification of the soul, and fellowship with the angels. She is the mystery leading all mankind to discover the unifying faith and bringing them to the sublime glory. Hence all are enabled to live in the heavenly bosom. St. John Chrysostom comments on these verses by saying: [Truly, great is this mystery: God became man, and man became god, and man became without sin! He became God the Incarnate, and received by the world, and preached in it! The angels see Him with us! This is truly a mystery! May we never despise it... but may we live in a befitting manner1.] 1 In 1 Tim., hom 11.
Welcome