THEOSISJohn Chrysostom
"To Titus, a true son." There can also be sons who are not true, such as the one about whom he says, "If anyone called a brother is a fornicator, or covetous, or an idolater, or abusive, or a drunkard, or a robber, do not even eat with such a one" (1 Cor 5:11).
That man too is a son, but not a true one. He is a son because he once received grace and was regenerated. Yet he is not true because he is unworthy of his Father, having willingly handed himself over to another ruler.
With children according to the flesh, truth or untruth depends on the mother and the father. Here it is not so, but depends on the good will.
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Here one who was a true son may fail to remain true, and one who was not true may become true. This is not contained in natural necessity, but in free choice. From this come frequent changes.
Onesimus was a true son, but became untrue because he became useless. Later he again became true, so that the Apostle called him his own heart, his "bowels" (Phlm 1:12).
"To Titus, a true son according to the common faith." What does "according to the common faith" mean?
Having called him his child and taken upon himself the title of his father, the Apostle here limits and softens this honorable name. He does so in this way.
He adds, "according to the common faith." That is, in faith I have nothing greater in comparison with you, because faith is common, and through it both I and you have been regenerated.
Why, then, does he call him his child? Either only to show his love for him, or because he began preaching before him, or because Titus was enlightened by him.
Therefore he calls believers both children and brothers. As regenerated by one and the same faith, they are brothers. As regenerated through him, they are children.
Thus, by the words "according to the common faith," he indicates brotherhood.
"Grace and peace from God the Father and the Lord Jesus Christ our Savior." Having said "child," the Apostle adds, "from God the Father," to raise Titus's thoughts higher and teach him whose child he is.
By saying not only "according to the common faith," but also adding "our Father," he shows that Titus has equal honor with him.
See how he wishes for the teacher the very same things that he wishes for the disciples and the people. The teacher himself, like them, needs such goods, and needs them far more than they do.
This is because he has more enemies and more occasions for provoking God. As great as the dignity of one who has the priesthood is, so much greater are his dangers.
One proper fulfillment of the episcopate can raise a man to heaven. One failure in this matter can cast him into Gehenna.
Leaving aside everything else that happens daily, I will say this. If, because of friendship or for some other reason, he grants episcopal authority to an unworthy person and entrusts him with leadership over a great city, see what fire he becomes liable to.
He will give account not only for the souls that perish, since an impious man destroys them, but also for everything done under his authority.
If a layman is impious, he will be still more impious when he receives authority. It is difficult even for a pious man to remain such after receiving authority.
Then vainglory, love of gain, and self-confidence assert themselves more strongly, because authority gives them opportunity. So do conflicts, insults, slanders, and much else.
Therefore the impious man will become still more impious when he becomes a ruler. The one who appoints such a man as ruler will be guilty of all the sins committed by him and by all the people.
If for the man who causes scandal "it would be better that a millstone were hung around his neck and that he were drowned in the depth of the sea" (Mt 18:6), what punishment will befall the one who causes so many souls to stumble?
He causes whole cities, peoples, thousands of families, men, women, children, citizens, farmers, those who live in that city, and those in others subject to him to stumble.
If you name another punishment three times greater, you will still have said nothing at all. Such is the punishment and torment he deserves.
Thus the teacher especially needs God's grace and peace. If he governs the people without them, everything will fall apart and perish, because he lacks the rudder.
Even if he is skilled in governance, if he does not have this rudder, grace and peace from God, he will sink both the ship and those sailing in it.
Therefore I must wonder at those who seek such a burden. Wretched and miserable man, do you not see what you are seeking?
If you live by yourself, unknown and without renown, then even if you commit many sins, you will give account for one soul. For that soul alone you will undergo punishment.
But if you attain such authority, consider for how many people you will be liable to torment. Hear what Paul says: "Obey your leaders and submit to them, for they watch over your souls, as those who must give account" (Heb 13:17).
And do you seek honor and authority? What pleasure is there in this honor? I do not see any at all.
Nor is it possible, in the true sense, to be a ruler. Why? Because obedience depends on the will of those who are subject.
If one examines the matter carefully, he will find that such a man attains not rule, but slavery to a countless multitude of masters, who desire and demand things contrary to one another.
What one praises, another blames. What one condemns, another admires. Whom should he listen to? Whom should he obey? It is impossible to determine.
A hired servant, hearing contradictory commands from his master, can at least express his displeasure. But if you are grieved by the contradictory commands of these masters, you will give account even for this, and everyone's mouth will open against you.
Tell me, is this honor? Is this leadership? Is this authority?
The bishop proposes that monetary offerings be made. The man who does not wish to contribute not only fails to give, but also criticizes the one who proposed it, in order to show that he acts not from negligence.
He says, "He steals, plunders, devours the property of the poor, and wastes the possessions of the needy." Stop slandering. How long will you say this?
You do not wish to make a contribution. No one forces you, and no one demands it by compulsion. Why, then, do you slander the one who turns to you with a simple request and counsel?
But suppose someone falls into need, and the bishop does not stretch out a helping hand, either because he cannot or because he is occupied with another matter. Again, no forgiveness is granted him.
Once more accusations begin, worse than the former ones. Is this authority?
Nor can the bishop exact punishment, because the accuser is his own inward member. If our own inward part swells and causes pain to the head and the whole body, we do not decide to avenge ourselves on it.
We do not take a sword and cut it open. So also, if a subject causes us suffering and distress by such accusations, we do not decide to avenge ourselves on him.
This is foreign to a fatherly soul. It must endure grief until the one who grieves it is healed of his illness.
A hired slave has some definite work, and after he performs it, he disposes of himself freely. But the bishop is literally dragged everywhere, and many things are demanded of him that exceed his strength.
If he is unable to speak eloquently, there is great murmuring. If he is able, accusations begin again. They say, "He is vainglorious."
If he does not raise the dead, they say, "He deserves no attention. Such and such a man is pious, but he is not."
If he uses food moderately, there are accusations again. They say, "He ought to wear himself out." If someone sees him washing, there are once more many accusations.
They say, "He should not even look at the sun." They say, "If he does the same things I do, washing, eating, drinking, dressing, and caring for his house and servants, why was he made my presider?
He has servants who serve him, and he rides on a donkey. Why was he made my presider?"
But tell me, should he not have a servant? Must he himself light the fire, carry water, chop wood, and go to market? Is this not shameful?
The holy men, the Apostles, did not wish even the ministry to widows to burden one occupied with teaching. They considered this task unworthy of him (Acts 6:2).
Yet you lay upon him the service of your slaves. Why do you, who prescribe this for him, not change your own customary way of life and do all this yourself?
Admit it: does he not perform a much greater service for you than you, who are anxious about worldly interests, perform for him?
Why, then, do you not send your slave to serve him? Christ washed the feet of the disciples. If you render service to your teacher, will you have done something great?
But you do not wish to render him service, and you even burden him. What then? Should he expect help for his life from heaven? But this is not pleasing to God.
What then? You say that free people served the Apostles. Do you wish to hear how the Apostles lived?
They made journeys, and for their peace free men and noble women laid down their souls and heads. Hear the blessed Paul, who exhorts his hearers and says, "Hold such men in honor."
And again: "For the work of Christ he came close to death, risking his life to complete what was lacking in your service to me" (Phil 2:29-30). Do you see what he says?
But you do not wish even to speak a word for your father, much less expose yourself to such danger.
Yet, you say, he ought not to wash. Why, tell me? Where is this forbidden? And it is not good to remain unclean. Nowhere do we see this condemned or praised.
There is something else that the Apostle commanded the bishop to have: "to be blameless, sober, chaste, respectable, hospitable, able to teach" (1 Tim 3:2; Tit 1:8).
This is what the Apostle requires. This should be required of one who rules, and nothing more. You are not more righteous than Paul, and still less more righteous than the Spirit.
If he is a striker, a drunkard, harsh, and merciless, accuse him. This is unworthy of a bishop. If he lives in luxury, this deserves accusation.
But if he preserves his body in order to serve you, and if he takes care to be useful to you, should he be accused for this?
Do you not know that bodily weakness, no less than weakness of soul, harms both us and the Church? Therefore Paul also heals it when he writes to Timothy, "Use a little wine for the sake of your stomach and your frequent ailments" (1 Tim 5:23).
If we practiced virtue by the soul alone, we would not need to care for the body. Why, then, were we created as we are?
If the body also shares greatly in this, is it not extreme madness to neglect it?
Let us imagine some man honored with the dignity of the episcopate and given presiding authority in a church community. He is virtuous in other respects and has everything proper for a sacred person.
Yet because of great weakness he constantly lies in bed. What benefit can he bring? What journey can he undertake? What visits can he make? Whom can he rebuke? Whom can he persuade?
I have said this so that you may learn not to accuse bishops indiscriminately and to receive them with greater goodwill.
If someone seeks authority, let him consider such a multitude of accusations and extinguish this desire within himself. Truly, the danger here is great.
Grace and peace are very necessary here. Ask God to grant them to us in abundance, and we will ask them for you. Thus both we and you may advance in virtue and attain the promised good things.
May this be in Christ Jesus, with whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.