John Chrysostom, On Timothy

to do all things only from his own judgment, and to share his reasoning with no one, he has made his supervision more tyrannical rather than popular. For it is necessary, he says, for him to be blameless as God's steward, not self-willed, not quick-tempered. For how will he teach others to master this passion, not having taught himself? For authority leads to many things, and makes even the very gentle man more difficult and irritable, surrounding him with countless provocations to anger; if he has not practiced this beforehand, he will be more difficult, and will corrupt and destroy many things of his office. Not given to wine, not a striker. Here he means the insolent man; for one must do everything by admonishing or rebuking, not with insolence; for what need is there of insolence, tell me? It is necessary to frighten with the threat of hell, to terrify, to reach them. For the one who has been treated insolently becomes more audacious and despises the insolent one more. For nothing produces contempt so much as insolence, and it shames the insolent one more, and does not permit him to be venerable as he ought. Their speech must be full of much reverence, in sins to be mindful of the coming judgment, and to be pure from all insolence; but if there are some who prevent them from doing what is necessary, they are to pursue the matter with all authority. Not a striker, he says. The teacher of souls is a physician; but the physician does not strike, but corrects and heals the one who has been struck. Not greedy for dishonest gain, but hospitable, a lover of good, sober-minded, just, holy, self-controlled, holding fast to the faithful word which is in accordance with the teaching. Do you see how great an increase of virtue he has required? Not greedy for dishonest gain, he says; that is, showing great contempt for money. Hospitable, a lover of good, sober-minded, just, holy; giving away all his own things, he says, to those in need; self-controlled. He did not mean the one who fasts 62.673 here, but the one who masters his passions, both of his tongue and hand and undisciplined eyes; for this is self-control, to be carried away by no passion. Holding fast to the faithful word which is in accordance with the teaching. Here by "faithful" he means true, or that which has been handed down through faith, not needing syllogisms or investigations. Holding fast, caring for it, making this his work. What then, if he be inexperienced in secular learning? For this reason I said, "Of the faithful word which is in accordance with teaching." so that he may be able both to exhort, and to convict those who contradict. So there is no need for pompous words, but of sense, and experience of the Scriptures, and power of thought. Do you not see Paul turning the whole world, and having prevailed more greatly than Plato, and all the others? But from signs, you say. Not from signs only; for if you go through the Acts of the Apostles, you will find him in many places prevailing by his teaching even before the signs. so that he may be able also to exhort in sound doctrine; that is, for the protection of his own people, for the overthrow of the enemies. And to convict those who contradict. For if this is not present, all is lost. For the one who does not know how to fight against the enemies, and to take every thought captive to the obedience of Christ, and to cast down reasonings; the one who does not know what things he must teach concerning sound doctrine, let him be far from the teacher's throne. For the other things one might find even in those who are ruled, such as being blameless, having children in subjection, being hospitable, just, holy; but that which most characterizes the teacher, is this, to be able to instruct in the word, of which there is no care now. For there are many who are also insubordinate, empty talkers, and deceivers, especially those of the circumcision; whose mouths must be stopped. Do you see how he shows from where such men come? From not wanting to be ruled, but to rule; for he has hinted at this. When, therefore, you are not able to persuade, do not give orders to these men, but stop their mouths for the benefit of others. What then is the profit, when they are not persuaded, or even if they are insubordinate? For what reason must one stop their mouths? So that others may be benefited from this. Who subvert whole houses, teaching what they ought not,

γνώμης μόνον πάντα ποιεῖν, καὶ μηδενὶ μεταδιδῷ λόγου, τυραννικώτερον μᾶλλον ἢ δημοτικώτερον τὴν ἐπιστασίαν πεποίηται. ∆εῖ γὰρ, φησὶν, ἀνέγκλητον εἶναι ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον. Πῶς γὰρ ἑτέρους παιδεύσει κρατεῖν τοῦ πάθους τούτου, ἑαυτὸν μὴ παιδεύσας; Εἰς πολλὰ γὰρ ἡ ἀρχὴ ἐξάγει, καὶ χαλεπώτερον ποιεῖ καὶ δυσάρεστον καὶ τὸν σφόδρα ἐπιεικῆ, μυρίας ἀνάγκας περιιστᾶσα ὀργῆς· ἂν μὴ ᾖ τοῦτο μεμελετηκὼς πρότερον, καὶ χαλεπώτερος ἔσται, καὶ πολλὰ διαφθερεῖ καὶ ἀπολέσει τῶν τῆς ἀρχῆς. Μὴ πάροινον, μὴ πλήκτην. Τὸν ὑβριστὴν ἐνταῦθά φησι· νουθετοῦντα γὰρ ἢ ἐπιπλήττοντα πάντα χρὴ ποιεῖν, μὴ ὑβρίζοντα· ποία γὰρ ἀνάγκη ὕβρεως, εἰπέ μοι; Φοβεῖν χρὴ τῇ τῆς γεέννης ἀπειλῇ, δεδίττεσθαι, καθικνεῖσθαι. Ὁ γὰρ ὑβρισθεὶς θρασύτερος γίνεται καὶ μᾶλλον καταφρονεῖ τοῦ ὑβρίζοντος. Οὐδὲν γὰρ οὕτω ποιεῖ καταφρόνησιν, ὡς ὕβρις, καὶ αἰσχύνει τὸν ὑβρίζοντα μᾶλλον, καὶ οὐκ ἀφίησιν εἶναι αἰδέσιμον ὡς δεῖ. Πολλῆς αὐτοῖς τῆς εὐλαβείας γέμειν τὸν λόγον χρὴ, ἐν τοῖς ἁμαρτήμασι μνήμην ἔχειν τῆς μελλούσης κρίσεως, πάσης δὲ ὕβρεως εἶναι καθαρόν· εἰ δέ τινες εἶεν οἱ κωλύοντες τὰ δέοντα ποιεῖν, μετὰ πάσης αὐθεντίας μετιέναι τὸ πρᾶγμα. Μὴ πλήκτην, φησίν. Ἰατρός ἐστιν ὁ διδάσκαλος τῶν ψυχῶν· ὁ δὲ ἰατρὸς οὐ πλήττει, ἀλλὰ τὸν πεπληγότα διορθοῦται καὶ θεραπεύει. Μὴ αἰσχροκερδῆ, ἀλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου. Εἶδες πόσην ἐπίτασιν ἀρετῆς ἀπῄτησε; Μὴ αἰσχροκερδῆ, φησί· τουτέστι, πολλὴν ὑπεροψίαν χρημάτων ἐπιδεικνύμενον· Φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον· τὰ αὑτοῦ πάντα τοῖς δεομένοις, φησὶ, προϊέμενον· ἐγκρατῆ. Οὐ τὸν νηστευτὴν εἶ 62.673 πεν ἐνταῦθα, ἀλλὰ τὸν πάθους κρατοῦντα, τὸν καὶ γλώττης καὶ χειρὸς καὶ ὀφθαλμῶν ἀκολάστων· τοῦτο γάρ ἐστιν ἐγκράτεια, τὸ μηδενὶ ὑποσύρεσθαι πάθει. Ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου. Πιστοῦ ἐνταῦθα τοῦ ἀληθοῦς φησιν, ἢ τοῦ διὰ πίστεως παραδεδομένου, οὐ δεομένου συλλογισμῶν οὐδὲ ζητημάτων. Ἀντεχόμενον, φροντίζοντα, ἔργον τοῦτο ποιούμενον. Τί οὖν, ἂν λόγων ἄπειρος ᾖ τῶν ἔξωθεν; ∆ιὰ τοῦτο εἶπον, Τοῦ κατὰ διδαχὴν πιστοῦ λόγου. Ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. Ὥστε οὐ χρεία κόμπου ῥημάτων, ἀλλὰ φρενῶν, καὶ Γραφῶν ἐμπειρίας, καὶ νοημάτων δυνάμεως. Οὐχ ὁρᾷς Παῦλον τρεψάμενον τὴν οἰκουμένην ἅπασαν, καὶ μειζόνως ἰσχύσαντα καὶ Πλάτωνος, καὶ τῶν ἄλλων ἁπάντων; Ἀλλ' ἀπὸ τῶν σημείων, φησίν. Οὐκ ἀπὸ τῶν σημείων μόνον· εἰ γὰρ ἐπέλθοις τὰς Πράξεις τῶν Ἀποστόλων, πολλαχοῦ αὐτὸν εὑρήσεις ἀπὸ τῆς διδασκαλίας κρατοῦντα καὶ πρὸ τῶν σημείων. Ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ· τουτέστι, πρὸς φυλακὴν τῶν οἰκείων, πρὸς ἀνατροπὴν τῶν ἐχθρῶν. Καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. Τούτου γὰρ μὴ ὄντος, πάντα οἴχεται. Ὁ γὰρ οὐκ εἰδὼς μάχεσθαι τοῖς ἐχθροῖς, καὶ αἰχμαλωτίζειν πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, καὶ λογισμοὺς καθαιρεῖν· ὁ οὐκ εἰδὼς ἃ χρὴ περὶ τῆς ὀρθῆς διδάσκειν διδασκαλίας, πόῤῥω ἔστω θρόνου διδασκαλικοῦ. Τὰ μὲν γὰρ ἄλλα καὶ ἐν τοῖς ἀρχομένοις εὕροι τις ἂν, οἷον τὸ ἀνέγκλητον, τὸ τέκνα ἔχειν ἐν ὑποταγῇ, τὸ φιλόξενον, τὸ δίκαιον, τὸ ὅσιον· ὃ δὲ μάλιστα χαρακτηρίζει τὸν διδάσκαλον, τοῦτό ἐστι, τὸ δύνασθαι κατηχεῖν τὸν λόγον, οὗ πρόνοια οὐδεμία νῦν. Εἰσὶ γὰρ πολλοὶ καὶ ἀνυπότακτοι, ματαιολόγοι, καὶ φρεναπάται, μάλιστα ἐκ περιτομῆς· οὓς δεῖ ἐπιστομίζειν. Ὁρᾷς πῶς δείκνυσι πόθεν εἰσὶ τοιοῦτοι; Ἀπὸ τοῦ μὴ θέλειν ἄρχεσθαι, ἀλλὰ ἄρχειν· τοῦτο γὰρ ᾐνίξατο. Ὅταν οὖν πεῖσαι μὴ δυνηθῇς, μὴ διάταττε τούτοις, ἀλλ' ἐπιστόμιζε εἰς τὴν τῶν ἄλλων ὠφέλειαν. Τί οὖν τὸ κέρδος, ὅταν μὴ πείθωνται, ἢ καὶ εἰ ἀνυπότακτοί εἰσι; Τίνος ἕνεκεν ἐπιστομίζειν χρή; Ἵνα ὠφεληθῶσιν ἕτεροι ἐντεῦθεν. Οἵτινες ὅλους οἴκους ἀνατρέπουσι, διδάσκοντες ἃ μὴ δεῖ,