To one of the God-enlightened teachers of the Church of Russia, who has been silent and at rest for several centuries, a multitude of disciples has now gathered here. Or does he, even while silent, still teach, and while at rest, still act?
Indeed, even now he teaches faith and life more powerfully than words. He teaches by the example of a faith justified by God and a life glorified by God. Even now he acts for us before God by his prayers for us. Before us he acts by a gracious gift. In his very body, as in a pure vessel of the spirit, instead of ordinary human infirmities, we have the revealed holy relics. These are exalted powers which, like a material fragrance, extend a hidden action upon the sense of faith, raise our own powers, and work beneficent changes.
Therefore, brethren and fellow disciples, we have not gathered in vain to honor the Teacher. But if it is right to honor a chosen teacher of the Gospel, then it is also right to honor the dignity of the Gospel teacher in general. To honor the teacher and not honor the teaching office would be inconsistent. Thus, by this very gathering, we declare for ourselves the duty of honoring the dignity of the Gospel teacher.
One way of showing this honor is indicated to us by the holy Apostle James when he says: "Let not many become teachers." If you respect authority, you will not dare to take it upon yourself arbitrarily or interfere in its affairs. On the contrary, you will fulfill the duties of a subordinate with every readiness.
Likewise, if you honor the dignity of the teacher established in the Church of Christ, you must not arbitrarily take the teacher's place. Nor should you resort to teachers whom no one has appointed, or to prophets whom God has not sent. Rather, in meekness and obedience, you must pass through the calling of a Gospel disciple under the guidance of teachers appointed by God and the Church.
Fear being a teacher even to yourself. Still more, fear teaching others without a higher calling, or retraining teachers appointed by God and the Church. "Let not many become teachers." This instruction may be more necessary for many than it appears at first glance.
The passion to be and to be called teachers ruled among the Jewish scribes and Pharisees. As our Lord rebukes them, they "love to be called by men, Teacher, Teacher" (Mt 23:7). Against this passion "Jesus spoke to the multitudes and to His disciples," that is, to all His followers: "But you are not to be called teachers, for one is your Teacher, Christ, and you are all brethren" (Mt 23:8).
This is a strict commandment. It exalts the title of teacher in the person of Christ, and makes it difficult to communicate to Christians. Yet we see that even in the Christian Church some are called teachers. The Apostle Paul calls himself a teacher of the nations. He also says generally that "God has appointed in the Church first apostles, second prophets, third teachers" (1 Cor 12:28).
How is this to be reconciled with the commandment of the Lord? It is not difficult, if we adhere more exactly to the force of the apostolic and Christly words. The God-inspired Apostle is certainly not mistaken when he testifies that God has appointed teachers in the Church. He bears witness to the truth when he says: "I was appointed a preacher and an apostle, I speak the truth in Christ, I do not lie, a teacher of the nations in faith and truth" (1 Tim 2:7).
Nor does the Lord reject the ministry of teaching, for He does not say, "Let there be no teachers." This would even be impossible. Where there are disciples, there must necessarily be teachers. Since all Christians are disciples, and in the beginning were called nothing else but disciples, there must necessarily be Christian teachers. This is especially so after the one Teacher ascended into heaven.
"Do not be called teachers," He says, "for one is your Teacher, Christ." Is He jealous for Himself over the name of teachers? Certainly not, for He is above every name. Rather, He humbles our way of thinking, casts down vainglory, restrains boldness, cuts off self-will, and condemns and forbids self-appointed and self-named teaching.
"Do not be called teachers." Do not seize this title for yourselves. Do not put yourselves forward to teach when you are not called to it. And if you are called to it, if God appoints you, if sacred law names you teachers, even then do not be exalted by the title. It belongs to you only by gift and participation, since originally and essentially "one is your Teacher, Christ."
Consider yourselves no more than brethren of those who call you teachers. Be servants, not masters, of the teaching and of the disciples. "He who is greatest among you shall be your servant" (Mt 23:11).
It is clear that despite this timely warning, the Pharisaic passion for teaching soon crept into the Christian Church through those accepted into Christianity from Judaism. Therefore the Apostle James renews the exhortation against it to the Christians of his time: "Let not many become teachers, my brethren."
This exhortation does not require that there be no great number of teachers. In every society, and especially in the Church, which is the school of "the wisdom of God in a hidden mystery," many enlightened people capable of giving saving instruction to others cannot be a burdensome excess. There is no doubt that if the Apostle saw a multitude of such people, he would not forbid them to teach. Moses likewise did not forbid Eldad and Medad to prophesy. He would even say with him: "Would that all the Lord's people were prophets," or teachers, "when the Lord would put His Spirit upon them" (Num 11:29).
Yet we must take into consideration that truly spiritual people and worthy teachers can hardly appear as an overflowing multitude. The first degree of their dignity is the knowledge of their own unworthiness, and the highest degree of their wisdom is humility. Therefore, as long as possible, they hide among the disciples and never by their own will increase the number of teachers.
Thus Moses and Jeremiah, even when God Himself sends them to preach, still shrink from it. Moses says, "Choose another who is able, whom You will send" (Ex 4:13). Jeremiah says, "I do not know how to speak" (Jer 1:6). In the Apostles we see readiness to be fishers of men and to preach the Kingdom of Heaven. But in none of them do we see anyone presenting himself for the calling of Apostle, much less appointing himself to it.
Thus, if not seeking spiritual teaching, and even shrinking from it, is a trait more than once marked in those most worthy of it, then eagerly seeking and striving after it is certainly a very unfavorable sign. Therefore, if we see many hastily taking seats of spiritual teaching, or arbitrarily appointing such seats for themselves, we could say to all of them with reason: beware. Your mixed multitude and your self-willed search for the dignity of teaching show that you are not walking in the path of the Prophets, the footsteps of the Apostles, or the steps of true teachers of the Church. The Apostle enclosed this rebuke in his exhortation: "Let not many become teachers."
People who undertake to teach without being called think to justify themselves by saying that, although their undertaking is bold, their work is saving. The Apostle destroys this dream of self-confidence by bringing them to self-knowledge and showing them the consequences of their self-directed activity. "Knowing," he says, "that we shall receive the greater judgment, for we all stumble in many things."
Notice here the meekness and humility of the true teacher. While he performs the work of a teacher, he places himself beside the disciples. While he must rebuke the sins of others and pronounce judgment upon them, he takes these alien sins and this alien judgment upon himself: "we shall receive judgment" and "we all stumble."
Yet as he softens the rebuke, it gains greater force for those who understand. If the Apostle, because of the work of teaching, places himself under fear of judgment among people who stumble much, how fearful must this work be for anyone else!
What shall I do, O one Teacher? If I teach and stumble, I fear that I shall receive the greater judgment. Yet, on the other hand, "woe is me if I do not preach the Gospel," for "a stewardship has been entrusted to me" (1 Cor 9:16, 17).
O Judge, rightly strict toward teachers more than toward disciples! When You desire to condemn unworthiness, spare obedience to Your dispensation, law, and tradition.
But those whom the sovereign destiny of God has not sent to teach, and whom Church authority has not appointed as instructors, how do they dare to teach and present themselves as instructors? How can they excuse this boldness before the supreme Teacher and Judge? How do they not think that "we all stumble in many things"?
Can they hope that they will not harm the work of teaching by their sins, from which they have not been cleansed in this work by electing grace? They are not protected by obedience to the law of election. Acting according to self-conceit and self-will, can they be at peace with those who are minded toward the Lord and governed by the will of God?
Therefore, will they not divide instead of bringing into the unity of faith? Will they not spread scandals instead of edification, and disturb the peace of the Church? To what judgment will they subject themselves for this? To what judgment will they subject others who are led astray or scandalized? And again, to what judgment will they subject themselves for them?
The Church has learned through many sorrowful experiences how far from vain these fears are. For brevity I shall cite one example, which will say much to the attentive. In the Epistle of the holy Apostle and Evangelist John we read: "I wrote to the Church, but Diotrephes, who loves to have the preeminence among them, does not receive us. Therefore, if I come, I will remember his deeds which he does, reviling us with wicked words. And not content with this, he himself does not receive the brethren, and forbids those who wish to do so, and casts them out of the Church" (3 Jn 1:9, 10).
Do you hear? Diotrephes does not receive John. Diotrephes, of whom it is unknown whether there was in him any spark of sound understanding of the faith and the Church, and whose name has come down to us only through the kindness of the man he despised. Diotrephes does not receive John, chosen among the Apostles, the Theologian by preeminence, the seer of mysteries and chief of the prophets of the New Testament. He does not respect his epistle, reproaches him, does not receive those accepted by the Apostles, forbids others to receive them, and casts them out of the Church.
Who would believe this, if the Apostle himself had not related it? See what God-opposing deeds and destructive disorders are produced in the Church by the desire to be first by one's own reckoning. See what comes from independence seized from appointed teachers, imagining itself sufficient for itself and others. Judge from this how necessary and important the apostolic warning is: "Let not many become teachers."
But some listeners are probably thinking: there is no Diotrephes here, and we are not seeking to be teachers of others. To whom, then, does the rebuke and warning apply? To many, brethren, and to you yourselves who think this.
It is proper for a disciple to receive every word of teaching for himself, as the earth receives every drop of rain and every grain of seed. If you do not strive to apply the teaching to yourselves, but turn to a curious inquiry about whether it is being taught opportunely, and to whom besides you it applies, then you are listening to the teaching not simply as disciples, but rather as teachers or judges. In this case the warning is not superfluous for you: "Let not many become teachers."
Do not teach the one who teaches how he should teach better. Do not judge others by the judgment of the teaching you hear. Listen to the teaching with the simplicity and humility of disciples, for your inner edification.
THEOSIS