To Titus, my own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior.
All Commentaries on Titus 1:4 Go To Titus 1
John Chrysostom
AD 407
To Titus, my own son after the common faith.
What is after the common faith? After he had called him his own son, and assumed the dignity of a father, hear how it is that he lessens and lowers that honor. He adds, After the common faith; that is, with respect to the faith I have no advantage over you; for it is common, and both thou and I were born by it. Whence then does he call him his son? Either only wishing to express his affection for him, or his priority in the Gospel, or to show that Titus had been enlightened by him. On this account he calls the faithful both children and brethren; brethren, because they were born by the same faith; children, because it was by his hands. By mentioning the common faith, therefore, he intimates their brotherhood.
Grace and peace from God the Father, and the Lord Jesus Christ our Saviour.
Because he had called him his son, he adds, from God the Father, to elevate his mind by showing whose son he was, and by not only naming the common faith, but by adding our Father, he implies that he has this honor equally with himself. Moral . Observe also how he offers the same prayers for the Teacher, as for the disciples and the multitude. For indeed he needs such prayers as much, or rather more than they, by how much he has greater enmities to encounter, and is more exposed to the necessity of offending God. For the higher is the dignity, the greater are the dangers of the priestly office. For one good act in his episcopal office is sufficient to raise him to heaven and one error to sink him to hell itself. For, to pass over all other cases of daily occurrence, if he happens, either from friendship or any other cause, to have advanced an unworthy person to a Bishopric, and have committed to him the rule of a great city, see to how great a flame he renders himself obnoxious. For not only will he have to account for the souls that are lost, for they are lost through the man's irreligion, but for all that is done amiss by the other. For he that is irreligious in a private station will be much more so when he is raised to power. It is much indeed, if a pious man continue such after his elevation to rule. For he is then more strongly assailed by vainglory, and the love of wealth, and self-will, when office gives him the power; and by offenses, insults, and reproaches, and numberless other evils. If therefore any one be irreligious, he will become more so when raised to office; and he who appoints such a ruler will be answerable for all the offenses committed by him, and for the whole people. But if it is said of him who gives offense to one soul, It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea Matthew 18:6; what will he have to suffer who offends so many souls, whole cities and populations, and multitudes of families, men, women, children, citizens, and husbandmen, the inhabitants of the city itself, and of all places subject to it? To say thrice as much more is to say nothing, so severe is the vengeance and the punishment to which he will be obnoxious. So that a Bishop especially needs the grace and peace of God. For if without these he governs the people, all is ruined and lost, for want of those helms. And though he be skilled in the art of steering, he will sink the vessel and those that sail in it, if he has not these helms, the grace and peace of God.
Hence I am struck with astonishment at those who desire so great a burden. Wretched and unhappy man, do you see what it is you desire? If you are by yourself, unknown and undistinguished, though you commit ten thousand faults, you have only one soul for which to give an account, and for it alone will you be answerable. But when you are raised to this office, consider for how many persons you are obnoxious to punishment. Hear what Paul says, Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. Hebrews 13:17 But do you desire honor and power? But what pleasure is there in this honor? I confess, I see not. For to be a ruler indeed is not possible, since it depends upon those under your rule to obey or not. And to any one who considers the matter closely; it will appear that a Bishop does not so much come to rule, as to serve a multitude of masters, who are of opposite desires and sentiments. For what one commends, another blames; what this man censures, that admires. To whom therefore shall he listen, with whom shall he comply? It is impossible! And the slave that is bought with money complains if his master's commands are contrary to each other. But should you grieve, when so many masters give the contrary orders, you are condemned even for this, and all mouths are opened against you. Tell me then, is this honor, is this rule, is this power?
One who holds the Episcopal office has required a contribution of money. He who is unwilling to contribute not only withholds it, but that he may not seem to withhold it from indifference, he accuses his Bishop. He is a thief, he says, a robber, he engulfs the goods of the poor, he devours the rights of the needy. Cease your calumnies! How long will you say these things? Will you not contribute? No one compels you, there is no constraint. Why do you revile him who counsels and advises you? Is any one reduced to need, and he from inability, or some other hindrance, has not lent a hand? No allowance is made for him, the reproaches in this case are worse than in the other. This then is government! And he cannot avenge himself. For they are his own bowels, and as though the bowels be swollen, and though they give pain to the head and the rest of the body, we venture not on revenge, we cannot take a sword and pierce them; so if one of those under our rule be of such sort, and create trouble and disorder by these accusations, we dare not avenge ourselves, for this would be far from the disposition of a father, but we must endure the grief till he becomes sound and well.
The slave bought with money has an appointed work, which when he has performed, he is afterwards his own master. But the Bishop is distracted on every side and is expected to do many things that are beyond his power. If he knows not how to speak, there is great murmuring; and if he can speak, then he is accused of bring vainglorious. If he cannot raise the dead, he is of no worth, they say: such an one is pious, but this man is not. If he eats a moderate meal, for this he is accused, he ought to be strangled, they say. If he is seen at the bath, he is much censured. In short, he ought not to look upon the sun! If he does the same things that I do, if he bathes, eats and drinks, and wears the same clothing, and has the care of a house and servants, on what account is he set over me? But he has domestics to minister to him, and an ass to ride upon, why then is he set over me? But say, ought he then to have no one to wait upon him? Ought he himself to light his own fire, to draw water, to cleave wood, to go to market? How great a degradation would this be! Even the holy Apostles would not that any ministers of the word should attend upon the tables of the widows, but they considered it a business unworthy of them: and would you degrade them to the offices of your own domestics? Why dost not thou, who commandest these things, come and perform these services? Tell me, does not he minister to you a better service than yours, which is bodily? Why do you not send your domestic to wait upon him? Christ washed the feet of His disciples; is it a great thing for you to give this service to your Teacher? But you are not willing to render it yourself, and you grudge it to him. Ought he then to draw his livelihood from heaven? But God wills not so.
But you say, Had the Apostles free men to serve them? Would you then hear how the Apostles lived? They made long journeys, and free men and honorable women laid down their lives and souls for their relief. But hear this blessed Apostle thus exhorting; Hold such in reputation Philippians 2:29-30: and again, Because for the work of Christ he was near unto death, not regarding his life, to supply your lack of service toward me. See what he says! But you have not a word to throw away upon your spiritual father, much less will you submit to any danger in his behalf. But you say, He ought not to frequent the bath. And where is this forbidden? There is nothing honorable in being unclean.
These are not the things we find blamed or applauded at all. For the qualities which a Bishop is required to possess are different, as to be blameless, sober, orderly, hospitable, apt to teach. These the Apostle requires, and these we ought to look for in a ruler of the Church, but nothing further. You are not more strict than Paul, or rather more strict than the Spirit. If he be a striker, or violent, or cruel, and unmerciful, accuse him. These things are unworthy of a Bishop. If he be luxurious, this also is censurable. But if he takes care of his body that he may minister to you, if he attends to his health that he may be useful, ought he for this to be accused? Do you not know that bodily infirmity no less than infirmity of soul injures both us and the Church? Why, otherwise, does Paul attend to this matter, in writing to Timothy, Use a little wine for your stomach's sake, and your often infirmities? 1 Timothy 5:23 For if we could practice virtue with the soul alone, we need not take care of the body. And why then were we born at all? But if this has contributed a great share, is it not the extreme of folly to neglect it?
For suppose a man honored with the Bishopric, and entrusted with a public charge of the Church, and let him in other respects be virtuous, and have every quality, which a priest ought to possess, yet let him be always confined to his bed by reason of great infirmity, what service will he be able to render? Upon what mission can he go? What visitation can he undertake? Whom can he rebuke or admonish? These things I say, that you may learn not causelessly to accuse him, but rather may receive him favorably; as also that if any one desire rule in the Church, seeing the shower of abuse that attends it, he may quench that desire. Great indeed is the danger of such a station, and it requires the grace and peace of God. Which that we may have abundantly, do you pray for us, and we for you, that practicing virtue aright we may so obtain the blessings promised, through Jesus Christ, with whom, etc.
