CHURCH RELATIONSHIPS In the previous chapter, St. Paul instructs Timothy in matters concerning his spiritual life and his pastoral work. He considers that both are one whole and integrated. In this chapter he clarifies the broad guidelines of interacting with his congregation: 1- Treatment of each group: 1-2. 2- Honoring widows: 3-16. 3- Duties towards the Clergy: 17-18. 4- Method of reproach: 19-21. 5- Caution against hasty ordinations: 22 6- Advice concerning St. Timothy’s health: 23. 7- Hidden and apparent sins: 24-25 1- TREATMENT OF EACH GROUP “Do not rebuke an older man harshly, but exhort him as father, the younger men as brothers, the older women as mothers, the younger as sisters, with all purity” (1, 2). The Apostle asks pastors to exercise wisdom as they deal with each group, and each person under their care. They need to know how to attract all whether they are men or women, elderly or children, etc., so that none deviates and walks away from the sheepfold of the Lord Jesus Christ. In that context, St. John Chrysostom says: [The priest deals with married people who have children and servants, with the wealthy and the officials who possess authority... that is why a pastor needs to be a many-sided man. I do not say that he must be hypocritical, deceptive or flattering but that he needs to be extremely flexible. He needs to go along with each one in order to make him feel comfortable in his specific circumstances. He needs to be merciful and strict as it is impossible for a pastor to apply the same treatment to all those under his care. He is like a physician who cannot use the same medicine for all his patient; or like the ship captain who must know more than one way by which to face the winds, for we are exposed to many winds1.] The Apostle provides examples of ways the pastor can apply as he deals with the different groups in his congregation. These can be summarized in one expression and that is that pastoral work is a work of love and not an office of power. Hence a pastor treats the elders as fathers and mothers to him: “Do not rebuke an older man but exhort him as a father.... the older women as mothers.” The pastor is committed to correct their mistakes but without stern rebuke proceeding from his authority. Correction should take the form of a friendly conversation, as a son would speak to his father or mother. St. John Chrysostom says: [Rebuke is inherently wrong, especially if it is directed to an elder. This wrong is doubled three times if the rebuke is directed from a young man to an elder2.] A pastor needs to deal kindly and tenderly with the youth too, and not just be applied or reserved to the elderly. The apostle says: “the younger men as brothers...the younger as sisters, with absolute purity.” Without love, the pastor cannot touch the 1 Pastoral Love, p. 736, 737. 2 In 1 Tim., hom., 13. 3 hearts of adolescents and youth. Yet, in his handling of the mistakes of younger women, he must observe the spirit of absolute purity so that he may not be stumble or cause others to stumble. Otherwise, while he is trying to reform them, he may lose his purity or cause others to stumble, even if his behavior springs from a simplistic heart. St. John Chrysostom says: [Dealing with younger women always causes doubts; yet a bishop cannot avoid dealing with them constantly. Therefore, such contacts must occur in strict observance of total purity1.] In short, we believe that the pastor’s relationship with God’s people must be grounded in the ability to deal with each class, group, and individual in his congregation. His ministry needs to be done in a spirit of love that is marked by gentleness and tenderness. However, it should be untainted by flattery or hypocrisy that would endanger the salvation of his congregation or that his own soul. He needs to act wisely and purely in order to avoid pitfalls into which he himself as well as others may stumble. 2- HONORINGWIDOWS In treating the problem of suffering in the life of people, Christ has not come to take away pain from us but He has willingly accepted it instead of us on the Cross, thus changing the concept and course of suffering. In the past, pain was conceived as the fruit of God’s wrath, and one of the signs of our rebellion against Him. Now, in Jesus Christ, pain has become a sign of amazing divine love and obedience and of thanksgiving since the Only-Begotten Son has accepted to suffer even to death on the Cross. Hence, we have come to understand the path of pain with a new perspective as we accept it with love, obedience and thanksgiving to the Father through His Son. Similarly, in the case of widows, the church does not urge widows to change their status by encouraging them to get married in order to release them from their pain. It has elevated the concept of widowhood, transforming it from being a condition of misery and sadness to a state of spiritual activity in the Church Widows have come to occupy a rank in the Church that is honored and has a positive task to perform in the Church. Widows are no longer considered a devastated, broken-hearted class of people, who draw the sympathy and pity of everyone. On the contrary, they occupy the third rank after the clergy and the chaste, and have their great work and mission in the Church. This strengthens their spirits and, in general, the whole church benefits from their ministry2. This is what St. John Chrysostom clearly tells a young widow in a letter to her. Her husband was about to be appointed a ruler over a province. He does not only write to her to soothe her in the disaster of his loss, but also to urge her to work in God’s vineyard. We notice that St. Paul talks in great length about ‘widows,’ probably more than about any other class, giving them special attention and highlighting the extent to which the Early Church, especially the Fathers of the School of Alexandria, gave importance to them in their writings. The Apostle says: “Honor widows who are really widow” (v. 3). It is as though there is a distinction between a widow who is real and another who is unreal. In other words, he differentiates between widows who occupy a rank serving in the Church, and widows who need the services of the church. Concerning the services of the Church to widows, the apostle says: “But if any 1 Ibid. 2 The author: A letter of Comfort from St. John Chrysostom to a Young Widow. 4 widow has children or grandchildren, let them first learn to show piety at home and to repay to their parents; for this is good and acceptable before God” (4). The Apostle demands the application of the simplest human principles dictating that the son or grandson be responsible should the mother or grandmother be widowed. Since she had served him in his childhood and youth without expecting any reward, he should take care for her if she becomes needy due to her widowhood. This is what families, who have the means, should do in order to enable the Church - ministers and congregation - to focus their attention on those widows who are in need. In the Old Testament, God rejected the worship of believers if it lacked acts of love and mercy. He commanded them to look after widows as He says: “Learn to do good: seek justice, reprove the oppressor, defend the fatherless, plead for the widows” (Isaiah 1:17). In the second century, St. Ignatius of Antioch, wrote to his brother St. Polycarb of Samyrna the following: [In the presence of God, be a defender of widows1.] St. Polycarb also deals with this subject as he writes: [Priests have to be merciful and kind to all. They must not turn their backs on those who go astray; they must care for the sick; and they must not ignore poor widows or orphans2.] St. Justin, in the same century, talks about helping widows and orphans. He says that is an integral part of the weekly Eucharist worship, when believers present their offerings and the head of the holy congregation distributes them3. Hermas writes, also in the same century, saying that when a believer fasts, he should give the money he would have spent on the food to a widow, or orphan, or any needy person4. It is as if the concern for the needs of widows should occupy the heart of every believer whether he is a bishop, a priest, or a member of the congregation. It is a major part in the composition of a Christian person’s behavior, in his weekly communal worship, as well as in his private unseen devotions. This is the way in which the Church has cared for the needs of widows ever since its very beginnings. St. Paul sets down the required conditions that qualify a widow to receive help from the Church. He says: “Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day, but she who lives in pleasure is dead while she lives” (5, 6). The Apostle sets down the following conditions: A- She has to be really desolate. That is she has lost her husband and has no children or grandchildren who are able to look after her. B- She should have placed her hope in the living. Having lost the one who supported her, yet she puts her trust in the One who is really able to give support. She must find her rest in God Himself who will never let her feel alone! The Church would embrace such a widow, and she will find that the believers too - the clergy as well as members of the congregation - who will love her and offer all possible means of comfort. Hence she will accept their love as a gift from God Himself. C- She needs to persevere in supplications and prayers day and night. She should not consider this temporary life as the reason for joy, but rather seek to be constantly connected to her Bridegroom, supplicating Him for her needs and engaging in constant 1 Ep. To Polyc. 4:1. 2 Ep. To Phil. 6: 1. 3 1 Apol. 67: 6 4 The Shepherd, 56: 7. 5 prayers. D- She should not lead a life of pleasure or leisure: “But she who lives in pleasure is dead while she lives.” That is the condition of the soul that loses her Bridegroom, the Lord Jesus Christ: living as a widow but seeking temporary pleasures to satisfy her empty heart. In this context, St. John Chrysostom comments: [A person who lives for pleasure is dead though he lives. He lives to satisfy his belly without fulfilling his other (holy) sentiments. He does not look for what he ought to see, or listen to what he ought to listen, or speak what he ought to say, or even accomplish the work of the living… he is dead!1] “And these things command, that they may be blameless” (7). St. John Chrysostom comments on this apostolic saying as follows: [The matter is not left up to them. Command - is the word used - that they do not live for pleasure... for this is an inappropriate matter for widows. Women who live for pleasure should not take part in the divine sacraments... Therefore, let us command widows who live for pleasure not to enroll in the list of widows in obedience to the Apostle. It is like the soldier who is not qualified for his job as he indulges in going to swimming clubs and theaters2.] The Apostle goes on to say: “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (8). St. Paul, the apostle, seizes this specific certain situation concerning the care for widows to declare the commitment of believers to look after not only their mothers and grandmothers, but after every member of the holy Church who is in need. Naturally, his own family has priority. A true Christian is characterized with limitless love and care for others. How much more can this be truly evident towards his own and those in his household? The following quotation is taken from the Book of Isaiah: “...and not hide yourself from your own flesh?”(Ishaiah58: 7) St. John Chrysostom comments on this as follows: [The caring that the apostle is speaking about is inclusive and embraces the needs of both the body and the soul3.] He also says: [A person who does not look after his family transgresses against God’s Law and the laws of nature... Faith does not consist of a mere confession of a belief but rather involves a fulfillment or application of the acts consistent with the faith4.] St. John Chrysostom noticed that some believers look after the spiritual and bodily needs of others while ignoring their own families’ needs. This shows that their motive to serve others does not stem out of love or kindness of heart but out of the love of appearances. If their service sprang from the depth of a loving heart, they would not have ignored the service of their immediate families, which is a service that no one else can see, or praise, or be thankful for. St. Augustine considers the desolate widow as the symbol of the widowed human soul in that it is like someone who has no man to support. Like her, the soul has placed its hope in God, and continues in supplications and prayers night and day (5, 6). He expresses his idea as follows: [Every soul that realizes that it has no source of support other than God is a widowed soul... but what has caused this widowhood? It is the recognition of that very state in which it finds itself: without a husband whom she boasts 1 In 1 Tim., hom 13. 2 Ibid. 3 Ibid., 14. 4 Ibid 6 of as her defender. That is why widows seem to be abandoned; yet they have a tremendous Support. The Church, as a whole, is like one single widow that has been abandoned in this world! She is made up of men, women, married and single persons and yet she is one entity. If she feels her desolation and understands the reason for her widowhood, then the Church will find her support ever present and within her reach1.] After speaking about caring for widows, the Apostle talks about their rank and says: “Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man, well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saint’s feet, if she has relieved the afflicted, if she has diligently followed every good work” (9, 10). Roger Gryson, in his book ‘The Ministry of Women in the Early Church’2, states more than once that the Fathers of Alexandria placed widows in the same lists for bishops, clergy, and deacons. For example, St. Clement of Alexandria stated that vast numbers of commands such as these are recorded in the Holy Bible to chosen individuals: some are priests, while others are bishops, as well as deacons and widows3. This does not mean that widows are part of the priesthood, but that they represent a part of the Church‘s makeup. They have a role specific to them, especially in offering prayers. Many of the Fathers have devoted articles about the topic of ‘widowhood.’ The Apostle has defined the above conditions necessary to enroll widows in the ranks of the Church (9, 10). St. John Chrysostom comments as follows: [How strange! How particular he is in defining who can be qualified as a widow. It is almost similar to the traits required in a bishop4.] The following are the characteristics defining a widow: A- She must not be less than sixty years old. The apostle focuses on a widow’s age to ensure that she is not a source of temptation as she visits the homes of the poor and the sick to offer services. She may also have to accompany a bishop or priest in his visits to certain homes to minister to women or youth, or to baptize girls. Widows are a great support in the ministry to women. In his speech to a young widow, St. John Chrysostom comments on the above apostolic verses and says: [When the apostle laid down the rules for the ordination of bishops, he did not mention age. However, here, he defines age, why is that? It is not because he is giving greater importance to widowhood, but because widows play many dangerous roles that are varied – some are public and others are private. Moreover, a young widow is like a city that is not guarded and therefore is exposed to theft and plundering. Many around her watch her; they are those who wish to lay hands on her money as well as those who wish to corrupt her chastity5.] B- She should have been “the wife of one man,” and should not have been previously married. Thus she shares here one of the characteristics required in the clergy and in deacons. It is as though the Church cannot comfortably entrust her work to ministers or servants who are not members or even to those who have been married more than once. C- She should be “well reported for good works,” in other words, people can testify that she is blameless. This is a similar trait required in bishops and the clergy too. 1 In Ps. 132. 2 The Ministry of Women in the Early Church, 1976, p. 25. 3 Paed. 3, 12, 97, 1; Cf. Origen: Prayer, 4: 28; his sermons about St. Luke 17; and his commentary on Mathew 4: 22. 4 In 1 Tim., hom 14. 5 A Letter of Comfort, p, 11, 12 (In Arabic). 7 In this context, St. Ambrose says: [A widow’s great aim is not only to preserve the purity of her body only, but also to practice virtue on a sublime and abundant scale1.] He also says: [It is not without reason that they must be above reproach, for these women who have devoted themselves to virtuous works receive tremendous honor even from bishops. Thus her age as well as her virtues as a widow entitles her to be honored2.] D- She should have well “brought up children,” that shows that she has succeeded in the task entrusted to her. Consequently, she can be entrusted with strangers, and to look after those who are poor and the sick among them. E- She should have “lodged strangers”: St. John Chrysostom comments on this requirement as follows: [Note that the apostle is not speaking about simply greeting them sweetly, but intends to stress the importance of receiving them willingly and actively and as though she were receiving the Lord Jesus Christ Himself. Widows need to ensure such service by offering it themselves rather than delegate their servants to serve strangers. The Lord Jesus Christ says: “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet” (John 13:14). If you receive strangers as you receive Christ, then you should not be embarrassed when you are honored. However, if you do not receive the Lord with that kind of fervent reception, then you are not really receiving Him at all3.] F- A widow should have “washed the saint’s feet”: St. John Chrysostom asks: [Who are these saints? They are all those who are suffering and this does not include all the saints. There are saints who have many who look after them; therefore they do not need to be served since they are being provided for. Therefore, a widow should look after those who are in need; those who are not known or who are known to very few. The Lord Jesus Christ says: “inasmuch as you did it to one of the least of these My brethren, you did it to Me” (Matt. 25:40)4.] Origen rejects the literal interpretation for ‘the washing of the saint’s feet.’ He says that the washing of feet is the task of servants and slaves, and that the apostle does not intend his words to be taken literally for he is speaking about the purification of the soul through the use of appropriate language5. He also says: [These widows deserve to be be honored by the Church for they wash the saint’s feet through their spiritual teachings. By saints, I am not referring to men but to women, for I do not allow a woman to teach or to have authority over a man (1 Tim. 2:12) The apostle wants women to teach godliness in the sense that they teach the young girls - and not the young boys - chastity. Therefore they have the task of training young adolescent girls to be chaste and loving to their men and children.6] Through this passage, we realize that widows in the second century, and in the Church of Alexandria, played a role in teaching adolescent girls, and to the exclusion of boys. They trained them in the chaste path and a loving marital life, as well as in the principles of Christian family behavior. G- To sum up, the apostle requires a widow to have “followed every good work.” According to St. John Chrysostom, a widow should perform all good works and if she is 1 Concerning Widows 2. 2 Ibid. 3 In 1 Tim., hom 14. 4 Ibid. 5 Comm. On John 32: 12. 6 Comm. on John 32 : 12. 8 unable to do so, we should help her. He adds: [That is why the apostle is very particular about widows and sets requirements that are higher than those set for virgins. He requires them to be more observant and more virtuous1.] Finally, St. Paul the apostle warns against the recruitment of young widows, as he says: “But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, having condemnation because they have cast off their first faith”( 11, 12). The apostle fears the temptation young widows might present if they turn their backs on the Lord. In other words, he worries that after accepting the state of widowhood as a condition in which they are spiritually married to the Lord Jesus Christ, they would wish to get married. This would mean that they have broken their promise to dedicate all their effort and time in prayer and service to the Lord. They are not condemned because they got married after they had been widowed, but because their thoughts deviated after pledging their consecration to serve the Lord. It would have been better if they had married before enrolling in the lists of widows consecrated to serve in the vineyard and then withdrawing from their holy life. Upon abandoning the bride of their souls, such young widows enter into a stage of idleness which the apostle describes in these words: “And besides they learn to be idle, wandering from house to house, and not only idle but also gossips and busybodies, saying things which they ought not. Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. For some have already turned aside after Satan” (13-15). St. John Chrysostom comments on these verses and says: [Idleness is the teacher of all sins.] God does not belittle the marriage of widows or their having children, but He condemns their spiritual idleness and inner emptiness: this is what displeases Him. Marriage is not forbidden. On the contrary, it is considered a stronghold for young widows since it does not leave a chance Satan to conquer them. The apostle reveals the honor due to widows as he conceives them as brides of the Lord Jesus Christ. This is echoed by St. John Chrysostom who says: [By these words, the apostle helps us to understand that those who have lost their husbands are brides of the Lord who takes the place of their men... do you see what great honor is granted to widows! This happened in the New Testament when the light of virginity shone brightly. Yet in spite of the brilliance of this class (of virgins and chaste persons), it does not outshine the glories of widowhood; a condition in which a widow gives out light to all and still preserves her own value2.] The apostle concludes his teachings about widows by underlining the obligation of families towards their widows. St. Paul says, “If any believing man or woman has widows, let them relieve them, and do not let the Church be burdened, that it may relieve those who are really widows” (16). From this verse, we understand that the Church is committed to provide and organize the material matters in order to help those who are in need and have no one to support them. However, when widows have families – children or grandchildren – who have the means, then the Church entrusts them to support their own needy ones... organization does not contradictory to spirituality, and St. Augustine explains: [It is as though the Lord is a money box (John 13: 26-31), in which the offerings of believers are kept, and He uses these for His needs and for those who are 1 In 1 Tim. hom., 14. 2 Letter of Comfort, p. 14. 9 needy. This helps us to understand His command to us not to worry about tomorrow (Matt. 6: 34), not in the sense that He wanted his saints to be penniless, but that they should not serve God with such a goal in mind1.] 3- DUTIES TOWARDS THE CLERGY “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine, For the scripture says: ‘You shall not muzzle an ox while it treads out the grain’ and ‘the laborer is worthy of his wages’” (17, 18). The apostle is not using the word honor in the sense of glorifying the ministers, but he intends to convey the obligation of the Church to provide their material needs in order to enable them to be completely devoted to preach and teach the holy Word. St. John Chrysostom finds that the apostle, in these verses, is not encouraging the clergy to get money but rather urging them to consecrate themselves to their work, and not to have any worry about the necessities of daily living. He says: [A person who lives lazily and frivolously does not deserve honor. If he does not become like an ox that strives endlessly and carries the yoke in spite of the heat and thorns, he would not have a harvest to carry to the storage2.] The clergy provide for the spiritual needs and salvation of believers. In doing so, they are not deprived of receiving a double share of temporary matters. By enriching them, they are enabled to give to the needy out of their abundance. Hence the intention of providing abundantly to the clergy is not intended to enable him to live a life of leisure or aristocracy. Clearly, a minister who is a provider cannot be distrusted with a double reward because it will not draw him to earthly matters. This is similar to the multitude of blessings God granted to Abraham. They led him to increase in his loyalty and thanksgiving to God while rising above temporal matters. This is the belief of the Church and of believers. As for the minister, he should be cautious not to be tempted by his twofold share. He needs to beware lest the love of the world swallow him up as he ministers, and lest the love, generosity and honor people give him distract him from his struggle and ministry for the Lord Jesus Christ. 4- METHOD OF REPROACH “Do not receive an accusation against an elder except from two or three witnesses” (19). This is not a new teaching for the Mosaic Law states that a person must not be condemned without a testimony from two or three persons. It seems that the apostle’s teaching is intended to confirm the old command while focusing specifically on the elders. The Greek word for ‘elderly’ means ‘the elderly clergy.’ However, St. John Chrysostom finds that the apostle does not refer to the position, but rather to those who are old in years, for it is inappropriate to hasten and believe accusation against older people for committing any sin. Probably, this teaching focuses on the old people who get so hurt by accusations that, even though their innocence might be proved, they remain psychologically harmed for a long time. This is in contrast to the ability of youth to recover much more rapidly. St. Paul goes on to say, “Those who are sinning rebuke in the presence of all, that the rest also may fear” (20). He could be speaking about the elderly clergy and therefore warns against rapid judgment. But if they are proved guilty, and if the matter is 1 In Joan. tract., .62: 5. 2 In 1 Tim. hom., 15. 10 serious and threatens the faith of believers, then they should be reproached publicly to protect the safety of the faith of the Church. Because of the extreme sensitivity and costly danger of this matter, he asks St. Timothy, by the help of God the Father, His Only-Begotten Son Jesus Christ, and the saintly angels, not to deal with these matters if he is obeying any personal bias or tendency to favor any one. St. Paul says: “I charge you before God, and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality” (21). The worst thing that could happen in a Church is to have judgments and condemnations carried out with personal motivations and hidden under the cover of truth. Such a situation would divide and tear the Church down and the grace of God would be removed. History provides us with some examples even though they are few - these reveal how some Ecumenical courts abroad have been held, with hidden motives and contrary to their appearance, and have brought great bitterness to us! 5- CAUTION AGAINST HASTY ORDINATION “Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure” (22). St. Paul has now ended his teachings about the great caution and conditions to be observed before indicting an elder and investigating the underlying secret motives before making any accusations. He now speaks about the ordination of clergymen, at all levels, by the laying of hands (Acts 6: 6). This should not be done hastily lest he be a partner in their sinfulness, and consequently be accountable for them before God. It is therefore fitting to give a person some time rather than ordain him as a priest hastily and then condemn him for his mistakes. St. Paul addresses St. Timothy as a bishop, yet the teachings are directed to all those who take part in choosing men for the priesthood. St. Jerome reproaches us in these words: [In these days there are many, who build churches. They have walls and pillars made of expensive marble, ceilings that glitter with gold, and altars ornamented with jewels. However, when it comes to the designation of the Lord’s servants, they are negligent and have no concern1.] The apostle associates the careful consideration before the laying of hands with the preservation of a pure life. It as though by taking part in ordaining priests who are wholly pure, a priest is also counted as sharing in their purity. Conversely, if the ordained commits any evil, then he who has ordained him is condemned and is considered impure in the sight of God. 6- ADVICE CONCERNING ST. TIMOTHY’S HEALTH “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities” (23). The apostle reveals himself as a tender father towards his disciple. He instructs him not to drink water only, but to use some wine as a cure for his stomach and other illness. Besides being kind hearted, he is also free of the deadly literal interpretation of the word. When he finds a person stumbling because of a prohibition to eat the sacrificial meat offered to idols, then he agrees to deprive himself of that meat. He explains: “it is good neither to eat meat, nor drink wine nor do anything by which your brother stumbles or is offended or is made weak” (Rom. 14: 21). When he finds a bishop abstaining completely from wine in spite of his need to use small amounts for health 1 Pastoral Love, p. 232. 11 reasons, then the apostle urges him to drink. Tertullian states that St. Timothy had abstained from drink not in conformity with the Law but in obedience to his own dedication. Drinks, in themselves, are not prohibited by the Law, yet it is inappropriate, especially to those who have sanctified themselves to serve the Lord. St. Clement of Alexandria explains that St. Timothy used drinks as a strengthening medication for his failing health. However, there is the cautionary word, ‘a little,’ to warn the sick against abusing it1. St. John Chrysostom asks: Why did the apostle not heal St. Timothy’s stomach rather than permit him to drink? And the answer: [So that when we find the great and the virtuous suffering hardships, we would not object. We should conceive such trials as beneficial. A messenger from Satan visited even St. Paul to try him, so that he would not boast beyond measure (2 Cor. 12: 11). Hence it becomes understandable that St. Timothy was suffering from weakness. The miracles he had done could have led him to be boastful; therefore he was left to give in to the need for medication - and not heal miraculously - in order to humble him. Moreover, it would help others not to stumble as it teaches them that those who perform great acts are persons who share with them the same fragile nature2.] In the same way, St. Timothy was left to moan under his pain, and to force himself to take a little drink, in order to recognize his personal weakness. 7- EVIDENTAND HIDDEN SINS “Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden” (24, 25). Here, the apostle is speaking about the ordination of clergymen, and explains that while some sins and good deeds are evident, some are also hidden. Therefore, he wishes to confirm to Timothy the necessity of not ordaining anyone whose sins are evident. The Church should examine all those nominated for the priesthood. It is not sufficient to find them without evident sins, but their good deeds should recommend them. It is true that some could have deceptive appearances, and their real deeds could be hidden, hence leading us to make wrong choices... we consequently need God’s intervention in the ordination of priests; He Himself is the sole examiner of the heart and inner being. How great is our need for prayer and holiness; we need to call on God to choose shepherds who have a heart like His own! 1 Paedagogus, 2: 2. 2 In 1 Tim. hom., 16.
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