The apostle concentrated his talk in this chapter on the conditions for the election of a bishop. 1- The apostolic greeting 1 – 4 2- Ordination of the priests 5 3- The conditions for the election of a bishop 6 - 16 1- THE APOSTOLIC GREETING: “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and the knowledge of the truth that is in accordance to godliness, in hope of eternal life which God, who never lies, promised before time began, but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior” (Titus 1: 1-3) Writing to his disciple bishop, he calls himself “a servant of God”, and not free, having bowed his back to carry the yoke of ministry, to become God’s servant through ministry to His children; By his free will, he accepted servitude to God, and ministry to men, to bring them over to the freedom of glory of God’s children. His task would be: 1- An apostle of Jesus Christ, called by God as His ambassador, for preaching to God’s elect. The soul of the shepherd would find comfort, knowing that, despite all the difficulties he may find in his ministry, yet a multitude of souls has been elected through God’s prior knowledge to hear from him. Therefore, it is befitting of Bishop Titus, despite the corruption by which this island was famed, to have the peace of soul. And on another aspect, according to St. John Chrysostom, being an ambassador of the Lord, if he happen to bring a multitude of people over to faith, he should not boast with pride, knowing that it is not by his righteousness, personality, or cleverness, that he managed to incited faith into their souls, but it is a gift from God who has entrusted him with that mission. 2- The subject of his preaching is “the knowledge of the truth” (1), not through words, sermons, philosophy, or piety; But “in accordance to godliness”, he presents pious practical knowledge; to be touched by those ministered in the life of their shepherd, before they hear it in his sermons. 3- The goal of his preaching is “in hope of eternal life” (2); As faith without hope would be boring, and would fill the soul with despair. Whereas hope, according to St. Augustine1, would ring man forth toward eternity, to a future in a practical faith and persistence, with joy and gladness amid the sufferings. St. John Chrysostom2 says: [The whole epistle is characterized by this spirit that provokes the saint himself, together with his disciples, to more strife; As there is nothing that gives us more benefit, than remembering God’s mercy on a personal or public level. If our hearts rejoice on receiving a good favor, or on hearing a nice word from a friend; How much more would be our joy and our zeal to God’s ministry, on realizing the extent of dangers into which we could fall, and from which God saves us … (granting us eternity)?! 1 Cf. St Augustine: Faith, Hope and love. 2 St. Chrysoston: The epistle to Titus. 2 This eternity, which is the goal of worship and of our preaching, and the subject of our salvation and our hope, is not something new, but was ordained before time began, and was only revealed in due time; according to the words of the apostle: “but has in due time manifested His words through preaching, which was committed to me” (3) What is this divine word promised before time began, but the living Word of God, who gives life, and he, Himself, is the “eternal life” promised by God to men, who was manifested1 to us in the fullness of time? According to St. John Chrysostom: [I am committed to preaching according to the commandment of God our Savior; It is not in my authority or my discretion to chose to abide to it or not; As according to the apostle, “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel” (1 Corinthians 9: 16). If it is our Savior who commands us to preach, how could we keep silent?! Openly and clearly I say before everyone, that he who is entrusted to leadership, and who gains the honor of being ordained as a bishop, would be judged if he is slothful in telling his flock what they are committed to do; whereas the layman is not under such commitment. The apostolic blessing: Then he said: “To Titus, my true son in our common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior” (4). According to St. John Chrysostom, he calls him his son, is either to show his love for him, or because of his progress in the knowledge of the gospel, or on account of that he came into faith through him. On the same level he calls the believers ‘brothers’, for they were born together with him in the same faith; or calls them ‘sons’ for they were born on his hands. By saying “in our common faith”, he calls on him not to be slothful concerning the one mutual faith, delivered to the saints – the faith of the whole church, from which no bishop nor head of bishops, should go astray. 2- ORDINATION OF PRIESTS: “For this reason I left you in Crete, that you should set in order what remained to be done, and appoint elders in every city as I directed you” (Titus 1: 5) I have left in created to undertake the pastoral, including: 1- Setting in order what remained to be done: There must have been issues delivered orally by the apostles to their disciples, and from those in turn to their successors, to receive, and to absorb, without being written in records. The Holy Book for instance, does not provide us with the way to ordain bishops, priests, or deacons; nor with the collective prayers, or those of the sacrament of matrimony…... etc. 2- Appointing elders: According to St. Jerome2, and as adopted by the Syrian church, the word ‘elders’ is translated as (Presbyters), embracing the priesthood ranks of bishops and priests, who are equal as far as priestly work is concerned, except for the “laying of hand”… 1 Cf. Augustine: City of God 12: 16. 2 Jerome: Letters. 3 According to the elaborate modern translations – even the non-Orthodox ones – the word “elders” here, concerns the priestly work, and not the age. What truly impressed the early fathers was the love and unity which connected the elder Paul to his young disciples; through which they realized the importance of discipleship in the church. According to St. John Chrysostom, the apostle Paul in his request from Titus, did not give him a direct command, but he gently ‘directed’ him; not caring for his personal glory, but rather for the general benefit of the church. And to St. Ambrose1: [How beautiful is this unity between the elders and the youth: one presenting a testimony (in prison), and the other presenting comfort!… I am not talking about the bond between young ‘Lot’ and the old ‘Abraham’ (Genesis 12: 5), lest someone would claim that that it was a bond of blood relationship, and not optional work on his part…. But what would we say about Elijah and Elisha (1 Kings 19: 21)?! And in the book of Acts we read how Barnabas took Mark; and how Paul took Silas (Acts 15: 29), Timothy (Acts 16: 3) and Titus … 3- THE CONDITIONS FOR THE ELECTION OF A BISHOP: If the first shepherding task of the head Bishop is to elect ministers for preaching, and to dedicate all the energies of the church to the testimony to the divine word, It was befitting of the apostle to provide us with the particular features that qualify those considered to be ordained as bishops or priests, lest the unfit would be elected. These features are particularly necessary for the bishop. Being considered as the salt for his flock, and for everyone who gets in contact with him; “If the salt loses its taste, how can its saltiness be restored?” (Matthew 5: 13). If the one, who intercedes for the sake of the repentance of sinners, is corrupted, who will pray for him?! And if the guide is blind, who will guide him?! That is why the apostle concentrates on every single aspect of the life of the one considered for ministry, lest the flock would be lost on his account! It is the task of the church to seek shepherds who “rightly divide the word of truth” (The 7 short litanies in the divine Liturgy); lest she would hear the rebuke of St. Eronimus2 who says: {Nowadays, there are many who build churches with costly marble walls and columns, with golden ceilings, and altars adorned with precious stones; Whereas few care for the election of good ministers of Christ]. Features of the Bishop3: (1) He should be blameless: The true preacher is he who supports his words with his heavenly pious life. As according to St. Hilary, bishop of Poitier4: [A priest could not be good and beneficial, just by his pious life, or just by his preaching knowledge; A pure minister would benefit himself alone, if he is learned (without being capable of teaching) And he would not be capable of teaching, if he is not pure 1 Ambrose: duties of the clergy 2: 20. . 2 الحب الرعوي س 232 3 ا رجع كتاب "ال ا رعي المحب". 4 St. Hilary of Poitiers: De Trinite 8: 1. 4 That is why the apostle requests from the leader in the church, to be consummated in practicing the greatest of virtues: His life should be adorned by his knowledge; and his knowledge should be adorned by his pure life. According to St. Eronomus1’ counsel to the bishop: [Do not let your works contradict your words; lest when you talk in the church, someone may interrupt you, saying: ‘why do not you apply what you utter?!’ How can someone give a sermon on fasting, while his belly is full of food?! It is befitting of the priest to have his mouth, mind, and hand, in unity (namely, what he utters, he should think about, and should perform). Yet, we should not exaggerate our interpretation of the blamelessness of the bishop; and should not assume that he would be god-like without sin! As according to St. Augustine2: [If that is what the apostle requests, No one will be ever found worthy of that position!; By ‘blameless’; he means, that he should be walking along the road of freedom from the bonds of the love of sin, through the power of the blood of Christ; attached to God; enjoying the freedom of the glory of God’s children; … should be walking toward it, yet not necessarily reaching its ultimate end and perfection; which man would never do, as long as he still dwells in this mortal body; namely, as long as he is still in a perpetual state of war between the Spirit and the flesh … Although it is befitting of him to taste the power of conquest in this world. St. Eronimus confirms that it is not our business to search into the past life of the bishop before his repentance and baptism. (2) The husband of one wife: Although matrimony is holy, and the law does not ban the second or third marriage for a layman whose spouse died; … Yet this is not befitting of the priest, for the following reasons: a- According to St. John Chrysostom, this would subject him to blame and criticism. b- According to St. Eronimus, Although the relationship between man and wife is holy and pure; Yet, matrimony, with its obligations may deprive man of dedicating his time for prayers. That is why it is enough for the priest to marry once for natural reasons; his second marriage, in case his wife dies, would proclaim that he is unable to control himself! c- The apostolic statutes forbid3 a bishop, a priest, or a deacon, to marry after being ordained; to avoid any chance against his entry into the houses of his flock. Moreover, a bishop or a priest, being a father of all, how could he marry one of his daughters, after gaining the spiritual fatherhood?! (3) Having faithful children not accused of dissipation or insubordination: He who does not know how to control his own household, but got preoccupied with temporal material issues, from caring for the salvation of his own children, and from giving them their due of true love; … How could he be entrusted with caring for the church of God?! 1 Jerome: Letters 52: 7. 2 Cf. Augustine: On man's perfecyion in Righteousness 37. Against 2 letters of the pelagians 1: 28. On the gospel of St. John 41: 10. 3 Constitution of the holy Apostles 3: 3: 17. 5 According to St. John Chrysostom: [who cannot guide his own children, whom he raised, and on whom he has authority according to nature, and to law, how could he guide others, on whom he does not have such authority?!]. (4) Not self-willed: “For a bishop must be blameless, as a steward of God, not self-willed” (7). As a steward of God, it is befitting of him to liken the One whom he represents, who, although with a real and complete authority, He treats His people, the sheep of His flock, with justice, yet with compassion. So He did with Adam, the fallen creature, to whom He personally went, as though provoking him to repent or to apologize, but he declined His initiation; So He did with Cain (Genesis 4: 9); and so He did with the people in the days of Noah, hoping that, when they watch Noah build the ark God commanded him to build, to save himself and his household of the great flood He was about to send upon the earth, they would probably repent, but they did not.; He also proclaimed His intention to burn Sodom and Gomorrah, to Abraham, before He did (Genesis 18: 17). Now, if God, not being “self-willed”, always cried out: “Come now, let us reason together” (Isaiah 1: 18). How much more it is befitting of His “steward” who partakes of the weakness of his people, to do?! … Should he not be as compassionate toward his fellow servants, without being self-willed?! The spiritual leader who governs by the law and authority, without consulting his people in order to know their wishes, would be self-willed, arrogant and his decisions are not counted as lawful decisions. (5) Not quick-tempered: According to St. John Chrysostom: [How could he teach his flock to put their feelings, reactions, and tendency to anger, under control; if he who does not do the same?! Yes, a bishop, in his work, may sometimes encounter temptations that would probably stir up his anger, even if he is meek by nature. Hence, if he does not train himself on this virtue of self-control, he would cause great harm to his flock, and would lead them to perdition]. (6) Not addicted to wine nor violent: Not saying: ‘a drinker of wine’, is not permission for him to drink; but, if it is a commandment, he would be committed to keep it, even in case of sickness. It is also befitting of him not to hit anybody; as, according to St. John Chrysostom: [A physician does not hit, but heals him who is hit]. (7) Not greedy for money, but hospitable, a lover of what is good: On account of that the Cretans were known for their greed for money, he so said for fear that one of them would somehow manage to get a priestly rank. According to St. Eronimus a minister should follow the lead of the apostle Paul, who has been content with the minimum of food and clothing that cover his necessary needs It would not stop at the negative aspect, But, as the hotels at that place and time, were very expensive, beside being full of licentiousness and corruption.; it is befitting of a minister to be a lover of what is good; opening his heart wide to people; and hospitable to strangers; (8) Sober-minded, just, holy, self-controlled: 6 We have already dealt with sobriety as a feature of the shepherd1; who should not haste to speak or to perform; respectable, reasonable in his counsel, and in every behavior. He should also have the righteousness of Christ, that He grants to the persistent; and self-controlled in everything. According to St. Eronimus, self-control for the priest, does not stop at controlling his lusts and covetousness, but should extend to controlling the soul, against being disturbed in situations that may stir up anger; getting belittled because of grief; shaken by huge events; or carried away by joy. (9) He must have a firm grasp of the word that is trustworthy in accordance with the teaching: According to St. John Chrysostom, the work of the minister is to preach the word of truth that is trustworthy in accordance to faith. And St. Jerome2 says: [Actually, the inability to teach, keeps the priest from presenting what is good to anybody. The more he edifies the church of Christ by his virtuous life, the more harm he causes her through his inability to confront those who intend to bring her down. The prophet Haggai says, Or rather the Lord says on his tongue: “Ask the priests concerning the law” (Haggai 2: 11). As a great aspect of the mission of priesthood concentrates in responding to the enquiries about the law. And in the book of Deuteronomy we read: “Ask your father, and he will show you; Your elders, and they will tell you” (Deuteronomy 32: 7). And among the advantages of a righteous man, whom he likens to the tree of life in paradise, David describes him as “His delight is in the law of the Lord; And in His law he meditates day and night” (Psalm 1: 2). And in his exalted vision, Daniel proclaims: “Those who are wise shall shine like the brightness of the firmament; And those who turn many to righteousness, like the stars forever and ever” (Daniel 12: 3). Behold, you can see the difference between the ignorance of the righteous (namely, the one who knows, yet cannot teach), and his teaching. Therefore, it is befitting of the bishop “to be able, by sound doctrine, both to exhort and convict those who contradict” (9). As, according to St. John Chrysostom: [In order to keep his flock safe from being lost, to convict those who contradict, and to profit from every thought for the obedience of Christ. … He who does not know how to confront every heresy that contradicts the sound doctrine, is not worthy of the chair of the teacher]. The reason for putting forward such a condition is: “For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision. whose mouths must be stopped” (10, 11). Those Jewish converts to Christian faith, yet still holding fast to the deadly Jewish letter…. “who subvert whole households, teaching things they ought not, for the sake of dishonest gain” (11); Dishonest gain that does not stop at gathering money, but, according to St. John Chrysostom, could be for the sake of showing off, seeking commendation, and creating dissension. … It is therefore, the duty of the teacher to stop their mouths, to keep them from destroying the life of his children. 1 ال ا رعي المحب. 2 Jerome: Letter No 53: 3. 7 And it was more particularly necessary as far as those of Crete are concerned; about whom the apostle says: “One of them, a prophet of their own, said: ‘Cretans are always liars, evil beasts, lazy gluttons’. This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn from the truth” (12-14). The Cretans were known for uttering lies; And where there are lies, or lack of truth, iniquities would crawl in, one after the other. … Yet, he does not call them as such on his own accord, lest they would hate him, and become reluctant to listen to him. But he quoted one of their poets by the name of ‘Abimendes’ of the sixth century B.C.; Poets to them were considered as prophets. Commenting on this, St. John Chrysostom says that the apostle Paul, speaking to everyone with what suits him, says: “To the Jews I became as a Jew; to those who are without law, as without law” (1 Corinthians 20, 21). And St. Clement of Alexandria1 says: [You can see how he uses even the Greek prophets, and refers some truth to them some; And how he uses the Greek poetry for the sake of edifying some and rebuking others]. He never ceases to use every possible way for the good of those he ministered. Now he demands from his disciple to neither be firm in rebuking them; yet not in anger nor despise, so that “they may be sound in faith”. As it is befitting of the shepherd to be meek; he should also be firm for the edification of his flock, to keep them from “giving heed to Jewish fables and commandments of men who turn from the truth”. Now, What are these Jewish fables, and the commandments of men who turn from truth? According to St. John Chrysostom, as the Jews entered into the Christian faith, some of them held fast to certain Jewish teachings concerning the importance of the physical circumcision, and refraining from eating certain kinds of food. In the Old Covenant God indeed called certain kinds of food unclean; not that they are unclean in themselves, nor that man would be a sinner if he eats them; but on account that some of them contained harmful parasites and microbes, or bore symbols and shadows of sin. Forbidding them of eating those kinds of food was actually because of their undeveloped mental capacity at that time. But in the era of grace, we are committed to realize that nothing is unclean except sin itself. That is what the scholar Origen also confirmed in his essay on “The clean and unclean according to the law and the gospel”2; saying that the clean and unclean kinds of food are references to shadows and symbols of the New Covenant; according to what is written: “To the pure all things are pure, but to those who are defiled and unbelieving, nothing is pure; but even their mind and conscience are defiled” (15). St. Jerome3 defines the pure heart, as that to which God looks; As, by the Holy God, the heart becomes pure, and would have God’s pure look to everyone and everything. 1 Clement of Alexandria: Stromataor; miscellanies 1. 2 A. N. Fathers Vol 10. P440/1. 3 Jerome: Letter 22. 8 As to how to become pure, St Augustine1 says: [Actually those who are not pure are as such because they are not purified by faith in Jesus Christ, according to the phrase: “purifying their hearts by faith” (Acts 15: 9). Yet saying that would not imply that we may eat without discernment and without limit, at the offensive tables of the licentious; But as St. Eronimus2 warns us: [Even though to the pure everything is pure, and “nothing to be refused if it is received with thanksgiving” (1 Timothy 4: 4), Yet it is unbefitting of us “to drink the cup of the Lord and the cup of the demons” (1 Corinthians 10: 21)]. Although St. Augustine often used this text to respond to the followers of ‘Many’ who proclaimed the impurity of marriage, the uncleanness of meat, and other kinds of food; Yet, lest some might wrongly assume that monks fast for long time, and utterly refrain from eating certain kinds of food, on account that they are unclean; And that all Christian should be committed to follow lead, he said3: [A Believer should use reason; should not take upon himself more than what he can endure; And he should not be judged by others on account of his inability to follow their lead; We should all put before our eyes the words of the lord Himself who says: “Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man” (Matthew 15: 11). Therefore, such strife by monks to refrain from eating certain kinds of food, is not on account that they are unclean or defiled, but in an attempt to rein the human untamed desire. They are all aware of what is written, that “Foods is for the stomach, and the stomach for foods; but God will destroy both it and them” (1 Corinthians 6: 13); And: “for neither if we eat are we better, nor if we do not eat are we worse” (1 Corinthians 8: 8). St. Athanasius the apostolic4 says: [All things created by God are beautiful and pure; nothing is defiled or of no benefit. … But the arrows of the devil aimed against the simple minds are diverse and malignant]. Getting back to the words of the apostle Paul, warning his disciple Titus against those perverts who distort the look of some simple people to certain kinds of food, saying: “They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work” (16). This reproach applies, not only to the heretics and those adversary to God by their contradictory teachings ; but also to those of upright faith, yet do not walk according to its spirit, and do not respond to the divine grace; about whom St. Augustine5 says: [They talk about certain ways, they themselves do not follow]; And also says6, quoting St. Cyprian: [Although they belong to the church, being baptized, yet as their hearts have not become better, they pretend to deny the world, by words, and not by deeds]. 1 Augustine: Enchiridion 75. 2 Jerome: Letter 22: 29. 3 Augustine: On the morals of the Catholic-Church 17. 4 Athan. Of Alexandria: Letter 48. 5 Augustine: On Christian doctrine doctrine 29. 6 Augustine: On Babtism agaiust the donatists 4:2.
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