Православное

Part 3.

The Pastoral Image According to Apostle Paul

Archbishop Athanasius (Kudyuk)

The pastoral service of the apostles must be an ideal for the pastoral service of each true pastor of the Orthodox Church of Christ.

The apostles burnt with love for their holy service and for That, Who called them to this service. This love for Christ and for the pastoral service inspired them to such feats, which, it would seem, exceeded the human forces. The book of the Acts of St. Apostles and apostolic Epistles tell us about these great pastoral feats of St. Apostles, in particular, Ap. Paul. On the way of their pastoral service there were many very serious and diverse obstacles: contempt of the educated heathen world, stagnation of the religious and everyday life traditions of the Jewish people, the low moral level of the heathen nations and, generally, the evil intention and contrivances of the enemies of the Christianity. But all this was overcome by the phenomenon of “of the Spirit and of power” in their service (1 Cor. 2:4).

Enlightening and admonishing believers, the apostles called them to the development of internal, spiritual-conscious, beneficial life, life in Christ and with Christ (2 Cor. 13:5; Gal. 2:20).

The secret of the apostolic love for people was in their love for Christ, in their insurmountable desire that in all would be formed Christ (Gal 4:19). Representing with their life and activity realization of the highest source of the Christian morals, the apostles were in its complete sense “the light of the world” (Math. 5:14), “all things to all men, that I might by all means save some” (1 Cor. 9:22).

The apostles with their life showed us the example, what a pastor of the church of Christ should be like; they testified before the world of the sublimity and salvation character of the pastoral service. In their Epistles, together with the narration of the essence of the Christian doctrine, they gave although not numerous, but bringing life, beneficial commandments about the sublimity and holiness of the pastoral service. Let us stop at the farewell conversation of Ap. Paul with Ephesian pastors (Acts 20:17-38) and on his Pastoral Epistles to Timothy and Titus.
Expressing the due praise to Ap. Paul, St. Gregory the Theologian told in his time: “I shall not speak about his works, vigils, fears, suffering from hunger, thirst, cold and nudity, about the evil plans of the unfaithful against him, about the oppositions of the faithful to him. I hush up about the persecutions..., jails, bonds, accusers, law-courts, daily and hourly deaths, about dangers, earning the living by the manual labor, about the benevolent preaching of the good... Who will properly describe his daily care, tender-heartedness to everyone, care about all churches, compassion and fraternal love for all? Whenever someone stumbled, Paul felt infirmity as well. Another was tempted, and Paul caught fire... He thanks for some, reproaches the others; somebody he names his happiness and crown, the others exposes in folly. Those who walk righteously, he accompanies and co-works with zeal; and those, who walks in the evil, he stops. He excommunicates, cries, then he cheers up, he rises with the high, then subdues with those subdued... He searches not for his own benefit, but for the benefit of the children, which he bore in Christ with the good news sermon. The same is the purpose of any spiritual authorities: to despise in everything the personal, for the benefit of the others! That way is Paul; that way is anyone similar to him in the spirit! (St. Gregory the Theologian. Creations. Part 1. Publ. 3, Moscow, 1889, p. 39-41).
On the remark of blissful Augustine, a pastor of the Church of Christ must always have the Pastoral Epistles and deeds of Apostle Paul before his eyes.
In the farewell conversation of Apostle Paul with Ephesian pastors (Acts 20:17-38) the servant of the Church can find the deep disclosure of that spirit, with which must be imbued his service in the field of Christ.

In this farewell conversation Ap. Paul, saying about the performance of his duty — the pastoral service for them among the different kind of obstacles, finds out the attitude of the true pastor towards his flock. He worked for the Lord tirelessly “with all humiliation”; the Christian sense together with humbleness, supervised all his actions. In spite of the ill-plans of the Israelites, he always preached fearlessly. Repentance and faith were the subject of his sermon. He said that also in the future sorrows will be expecting him, of what he, however, was not scared of and did not value his life for the sake of bringing the good news of Christ. So great was the selflessness of the Apostle!

Representing his own example as the model of imitation, the Apostle gives admonishment to the pastors: “take heed unto yourselves, and to all the flock” (Acts 20:28). “Take heed — that is beware of — as if says Apostle Paul — that the lamp of Christ’s light (i.e. the teaching of Christ) would not fade in your hands. For if it will, with what should you enlighten the others then? The one, who does not have light, cannot share it with the rest. Thus try to preserve this light among your flock, in order that you and all the faithful, enlightened by you, could be in the pure Evangelical teaching, in the holy and reverent life. I lay this duty on you first of all because you are put to be the guards and protectors of that Church, which Lord Jesus Christ purchased with his own blood.”

Take heed unto yourselves, and to all the flock — these are the two main responsibilities of a pastor. To take heed unto oneself — means to watch oneself strictly, personal deeds, actions, cleanliness of thoughts, intentions, desires, — the entire way of life. Furthermore, a pastor must listen to the flock, studying their necessities and needs, preventing the appearance of errors and vices among them, eradicating the existing vices; he must arouse in the guided the desire to leave sinful life and to begin new life according to the faith.

To listen to oneself and to watch the flock is necessary also because the church of Christ both from without and from within is threatened by the enemies. From without it is attacked by “the fierce wolves”; from within — by the Christians themselves: “also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30). Owing to this Paul once again calls them, his listeners from the pastors, to the wakefulness, inspiring them, reminding of his three year activity, and entrusts them to God (verses 31-32).

Further Ap. Paul recalls that he satisfied his needs and the needs of his colleagues by his hands’ labors. He was doing it because he remembered the words of Lord Jesus Christ: “It is more blessed to give than to receive” (Acts 20:33-35). Therefore the activity of a pastor of the Church of Christ must be imbued with the spirit of unselfishness and love for the flock.

This brief farewell conversation of Ap. Paul in Militus with the presbyters of the Church of Ephesus includes the program of the vital activity of a pastor of the church of Christ. Here in each line are commemorated the “spirit” and the “force” of the Christian pastoral activity in the matter of the Good News of the Gospel.

Qualities of pastors according to the Pastoral Epistles.

The epistles of Ap. Paul to Timothy and Titus are called pastoral both due to their content and the title of those persons, to whom they were dedicated (Timothy was the bishop of Ephesus, the dear disciple of Ap. Paul; Titus — the bishop of Crete). Transferring to them the authority on the control of Ephesus (1st Tim. 1:3) and Crete (to Titus 1:5) Churches, Holy Apostle Paul teaches them that, how “thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Tim. 3:15). The Holy Spirit, which impelled the great Apostle to write these inspired Pastoral Epistles, undoubtedly meant all the officials of the Church in all times. Let us stop on those verses of the Pastoral Epistles of Ap. Paul, in which the qualities and responsibilities of the pastors of the flock of Christ are mentioned.

In the 3rd chapter of its first Epistle to Timothy Ap. Paul writes: “If a man desire the office of a bishop, he desireth a good work” (verse 1).

The desire of episcopacy Ap. Paul admits as a good matter. Although the Apostle speaks only about bishops, under this word it is necessary to understand being a presbyter in the present meaning of this word, because the specific terms for their designation were not yet distinctly worked out in the apostolic time. The word “episcopacy” is used here in the sense, in which we use “being a priest” now.

The one who desires, according to the apostle, to be a priest, desires a “good work.” The desire here must be understood in the sense of internal inclination to the church of Christ’s service. Being a pastor is called a “good work” in the sense of the highest service to God and people. But one desire, strife is insufficient; it is necessary to have the corresponding qualities. What are they?

From the second verse of the chapter 3 of the 1st Epistle to Timothy (see to Titus 1:5-9) the talk is about these qualities.

Calling the others to the heights of the Christian life, a pastor of the Church of Christ himself must give the example of such life to the flock (see the 1st of Peter 5:1-5); therefore he must be “blameless” (1st Tim. 3:2) and “holy” (to Titus 1:8).

Although we know that in the world “there is none righteous, no, not one” (Rom. 3:10), a pastor must be chosen from those, who are free from vices or passions, i.e., from the constant inclination to this or that type of sins. Vice is the lowest, last stage in the development of the sin (thought — sin — vice). Who sank into a vice (passion), that lost power over oneself, he became the slave of the sin. According to the words of St. John Chrysostom, “the vicious should not rule, but obey, since the chief must be brighter than any lamp and lead the irreproachable life so that everybody would look at him and according to his example would direct their own lives.” This freedom from vices must be the distinguishing feature of the life of a pastor.

Under “holiness” we understand the constant inclination towards doing good things.

“The husband of one wife” — when the Apostle wrote his Epistles, polygamy was permitted in the heathen medium, and also among the Israelites. Such people, after becoming the Christians, on the advice of Ap. Paul, must not strive for becoming a priest and be pastors of the churches of Christ. On the one hand, they would not have sufficient time to feed the flock of the Lord, since in each family of this type arouse many family questions, which would distract the official from the Church; on the other hand — any man, who had relations with several women, and any woman, who got to know several men, become corrupted by the body and soul, lose chaste, pure, holy attitude to people. The spirit of vice, dirtiness of sinful thoughts, the fight with which is very difficult, move into them.

According to the Church doctrine, by these words a pastor is forbidden to have the second marriage, no matter if this will be prior to or after the ordination to the priesthood. At the basis of this requirement lies the profound thought about the moral and physical chastity of a pastor.

A pastor must be “vigilant” — in accordance to the interpretation St. John Chrysostom, one needs to realize the necessity of the constant steadiness, concerning oneself, abstention and moderation in everything, and together with that, the indefatigable care about the flock. On the other hand, a pastor must sensibly look at the arising questions, requirements and events in the public life. He must sensibly weigh all the circumstances, conditions of time, in order to direct the Church life and service correctly.

He must be “sober,” i.e. preserving himself in the celibate or marriage cleanliness. In the literal translation from Greek the word “sober” indicates the person, who has the sensible mind, not obscured by the motions of passions. But since everything proceeds “out of the heart” (see Math. 15:19; Mark 7:21-23), then it is necessary to understand the moral purity of the heart and abstention from the carnal passions, ribaldry, tempting movements and indecent looks, because, according to the expression of Blissful Augustine, “the unclean eye is the messenger of the unclean heart.” In each man the chaste sees a brother either father in Christ, in each woman — a sister or mother in the Lord. Such feelings must accompany a pastor during all his life.

“Of good behavior” or “not self-willed.” Good behavior, tact, internal and external calmness, decency, fear to commit anything that is unpleasing to God, timid desire to approach Him and together with it the feeling of deep resignation, understanding of the personal unworthiness — these are the qualities, which must be common of any pastor.

Together with spiritual decency a pastor must possess the external decency, for example, it is not appropriate of a pastor to be ceremonious and pompous; a pastor can repulse from himself, and with that from the Church, the sympathy of people by his slovenliness, untidiness in clothing, in the methods and treatment and the like. People are used to focus attention first of all on the appearance, since it is easier to observe.

He must be “just” in his thoughts, in the labor, attitude to people, God, to his rank; all his life and activity should bear the mark of truth, irreproachability. The honest does not take the other people’s material (things or money) and spiritual things (the others’ glory or merits), he is sincere and just to everybody. With him it is easy to live and work, to subordinate to him is easy and joyful.

The understanding, that he constantly walks in front of the All-seeing, Just God helps a pastor to be honest.

“Given to hospitality.” Hospitality — is the same as philanthropy. We all are “strangers and foreigners” on the earth, all are children of the One Heavenly Father. All the commandments are united in one word for us — “love,” i.e. take into your heart everyone, with whom you deal now. “Share your modest meal, — teaches Blissful Geronimo, — with the poor, strange and together with them with Christ himself.”

“Apt to teach.” The duties of a teacher are the first responsibility of a Christian pastor. “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Cor. 9, 16). According to the thought of St. John Chrysostom, in order to be teaching, it is necessary to possess the extensive, all-sided religious knowledge, what is possible only on condition of the detailed study of the word of God.

A pastor must teach not only with a word, but also by the example of his life. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” - gave the commandment to all of us Christ the Savior himself (Math. 5:16).

A pastor must “not be given to wine.” The drunkenness of a pastor is loathsome before God, it can be seen from the fact that it in the Old Testament it was forbidden to the priests under the threat of death (Lev. 10:9; Jez. 44:21). No drunkards shall inherit the kingdom of God — says the Apostle (1 Cor. 6:10; Gal. 5:21). “Drunkenness - says St. Gregory the Theologian, is a heavy sin in a lay-person, and in the cleric is the sacrilege.” According to the 42d apostolic rule, “a bishop, presbyter or deacon, fascinated by gambling or drunkenness either should stop, or will be expelled.”

He should be “no striker” (fighter), “not a brawler.” Such a man, who easily loses self-control, is inclined to roughness, not abstained in speech, cannot be a good pastor. Such qualities reveal in the man deficiency in self-possession and repulse people from him. A pastor must not dare not only to raise his hand onto the other, but should not chastise him verbally. His tongue, blessing God, must not curse the man, created on the similarity of God (James 3:9-10).

“Not greedy of filthy lucre.” The self-interest is an idol, which stands up between the soul of the man and God. The avaricious is an idolater. This passion is one of the most terrible and devastating. A pastor, who more than someone is called to serve God alone, must in the every possible way surmount the tendency towards the money grubbing.

The Apostle calls avarice the idolatry and the root of all evil. “And having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows”(1 Tim. 6:8-10).

The different kind of trouble and misunderstanding arise in such a pastor, who suffers from money-grubbing. Such a pastor not only undermines his personal authority and respect, but also defames the pastoral service; he insults the best feelings of believers, who address him as a disciple and follower of Lord Jesus Christ.

Material support of the clergy. Certainly, this does not mean that a pastor must take nothing from his spiritual children for his labor. The Savior himself said to the apostles, and in their face — to all pastors: “The workman is worthy of his meat” (Math. 10:10). In his first Epistle to Corinthians St. Ap. Paul writes: “Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? Or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar. Even so hath the Lord ordained that they which preach the gospel should live of the gospel”(1 Cor. 9:7-14).

But any material aid for a pastor must proceed from the care and love of the flock, but not as a matter of extortion. “That is taught in the word communicate unto him that teacheth in all good things” (Gal. 6:6). “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn And, The laborer is worthy of his reward” (1 Tim. 5:17).

Further, a pastor must be “holy, temperate” i.e. have modest and peace-loving disposition, similar to Christ the Savior and His disciples. This internal arrangement of his soul must be expressed in the outside — in his words and behavior, in the meek and benevolent treatment of the people.

It is natural that gentleness of a pastor must not be converted into weakness and indulgence of the human vices, especially of “the powerful of this world.” Meekness does not exclude strictness and the dreadful exposure of the human errors and vices, as shows the example of High Priest Christ the Savior (Math. 21:12-13; and chapter 23) and the apostles (1 Cor. 5:1-5).

“Not soon angry” (Titus 1:7). Common for all the Christians responsibility — live peaceably with all men (Rome 12:18), there is the principle responsibility of serving to God of peace. Peace with God, the flock, colleagues, conscience — this is what enriches a true pastor.

Anger derives the man from the normal state. Obsessed with anger, he is capable of rough words and destructive actions. If despitefulness is blameworthy for any man, then even more —for a pastor of the church of Christ, called to be the example to his flock (1 Tim. 4:12).

“One that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God?)” (1 Tim. 3:4-5).

If a pastor is careless and disorganized, muddled by his nature, so that his home is in disorder, then how can he manage to deal with the large and complex family, which is the Church? Under the “obedience” one must understand the obedience of children to parents. “Who will believe, — tells in St.John Chrysostom, — that the one who does not know how to hold his son in the obedience, will force the stranger to listen to him.”

Under “justice” is understood the life, which corresponds to the high status of children of clergymen. Blissful Theothilactus says: “With all the honesty, which means, — by word, deed, and clothing as well.” Even if a pastor himself is model-like, a vicious wife or bad children can tempt the believers; weaken their respect for a pastor.

“Not a novice, lest being lifted up with pride he fall into the condemnation of the devil” (verse 6). Those newly converted, not yet possessing the sufficient knowledge of the Holy Scripture and the necessary experience of the church life, with a certain success in the pastoral service can be conceited about himself and do much harm to the church, similarly how the devil, after getting proud, made a rebellion against God.

“Moreover he must have a good report of them which are without,” i.e. a good public opinion about himself, “lest he fall into reproach and the snare of the devil” (verse 7). “Reproach” — is the mockery and contempt towards a pastor, when something prejudicial is known about his life. This “reproach” can harm him as to a servant of the Church, and also to his spiritual children, who would not be able to respect him.

Deacons’ qualities.

The same moral qualities the apostle requires also from deacons, adding, that they must be “not double-tongued, not given to much wine, holding the mystery of the faith in a pure conscience” (1 Тim. 3, 8-9).

“Not double-tongued” i.e. not two-faced, hypocritical or insidious. In the apostolic time deacons were the superintendents of the common church property and, therefore, in the matter of charity were like mediators between the priests and the flock. Occupying this position, they could, for example, slander to the bishop either presbyter on someone of the lay-people, or, on the contrary, show the pastors in the eyes of the people in the unfavorable light, etc., that is why the Apostle requires honesty and truthfulness especially of deacons.

“Not given to much wine” and “not greedy of filthy lucre.” As the superintendents of the common church property in the matters of charity, deacons happened to use their official position for the personal enrichment. Because they served at the Vespers, they, having access to wine, could overindulge in drinking. Therefore the Apostle mentions to Timothy that for deacons there must be chosen people, “not given to much wine” and “not greedy.”

“Holding the mystery of the faith in a pure conscience.” Under the mystery of faith the Apostle understands that entire truth revealed by Jesus Christ. Precisely this deacons must hold in the pure conscience as the assistants of bishops and presbyters not only in the material matters, but also in guiding the people. The Christian faith and Christian life are in the internal interaction, and pure conscience, as the result of the honest life, serves as the support of the firm ground of the cleanliness of faith. Generally, continues the Apostle everyone should .”.. let these also first be proved; then let them use the office of a deacon being found blameless” (verse 10).

The Apostle does not indicate definitely how this test should be carried out, but this matter must be clear from the context.

After admonishing in relation to the moral qualities of servants of the Church, the Apostle concludes: “For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus” (1 Tim. 3:13).

The expression “a good degree” the majority of the interpreters explain in the sense of the hierarchy. So that sense becomes such: carrying out the duties of the lowest service in a good way, can be promoted to the following ranks — of a presbyter or a bishop.

Under “boldness in the faith” is meant not only the courage and persuasiveness during the sermon of the word of God, but also the full of hope and happy encounter of Christ, when He will arrive to give everyone his due.
Thus, in this admonishment to Timothy and Titus apostle Paul determines the very essence, spirit and nature of the pastoral activity. This is the manual, to which each servant of the Church must constantly appeal.