Library › St George Konissky and Parfeny › On the Duty of Parish Priests

On the Duty of Parish Priests

St George Konissky and Parfeny, in Blackmore, 1845

2. Chapter 2, Part 2: Of Teaching by Deed

The words of the teacher are so closely connected with his life and actions, that even heathen rhetoricians have laid it down for a rule, that no one can be a good orator, unless he be a good man. For they knew this, that if he who teaches virtue do not himself practise it, he gains no credit with his hearers for what he says: for they seeing him do one thing, but say another, think that he praises virtue for some bye end and interest of his own, not because virtue deserves praise in itself: else he would himself have practised it. Hence it comes, that he, who while he preaches virtue lives amiss, can never speak out boldly, lest his own conscience should take him up and reply, Physician, heal thyself! (Luke iv. 23.) And Christ Himself says; Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly, to cast out the mote that is in thy brother’s eye. (Mat. vii. 5. and in Psalm 1.) Why dost thou preach My laws, and takest My covenant within thy mouth? &c. (v. 16. 20.) On the contrary, when the life of a preacher agrees with his preaching, such a one preaches boldly; being ready to say to every man in the words of Christ, Which of you convinceth me of sin? John viii. 46¹.

If even heathen oratory required from its professors a good life, much more surely the oratory of Gospel Preaching: for which cause Christ, when He sent the Apostles to preach, called them the light of the world: Ye are the light of the world: and at the same time explained in what this light should consist. Let your light, said He, so shine before men, that they may see your good works, and glorify your Father, which is in heaven. (Mat. v. 16.) and a little further on, (v. 19.) Whosoever shall do and teach, he shall be called great in the kingdom of Heaven. And He Himself describing the marks of a good pastor, among the rest lays down this: When He putteth forth His sheep, He goeth before them, and the sheep follow Him, for they know His voice. (John x. 4.) that is; it is not enough for a good Shepherd to call to his sheep with his voice only, but he must also lead them with the example of a virtuous life; that the sheep may follow by his track.

As Christ to the Apostles, so did the Apostles leave this rule to their successors the Bishops and Priests. Peter their chief, when he entreats the Priests to feed the flock of God, at the same time points out how to feed it, not as being Lords over God’s heritage, but as being ensamples to the flock. (1 Pet. v. 2, 3.) And Paul, that other chief, teaches his son Timothy the same, saying; Be thou an example to the believers in word, in conversation, in charity, in spirit, in faith, in purity. (1 Tim. iv. 12. and 2 Tim. iii. 10.) likewise Titus, when he says; In all things shew thyself a pattern of good works, in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned. Tit. ii. 7, 8.

And they who have left us this rule for teachers to live holily, have also confirmed it by their own examples. Of our Lord Jesus Christ Himself, St. Luke at the beginning of the Acts of the Apostles has these words; Jesus began to do, and teach². Of John the Baptist Christ Himself bare witness saying, He was a burning and a shining light. (John v. 35.) Paul dares to speak of himself thus: I so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast-away. (1 Cor. ix. 26, 27.) Wherefore as he conformed himself to Christ, and followed Him in all things, so he exhorted his disciples also to do, saying; Be ye like unto me, as I also to Christ. (1 Cor. iv. 16.) Be ye followers of me, as I also am of Christ. And again: Brethren, be ye like unto me, and mark them that walk so, as ye have us for an ensample. Philipp. iii. 17.

From what has been said above any one may see that the Priest’s life should be to his doctrine even as one hand to its fellow, seconding and enforcing all he says to the edification of his people³. Wherefore do thou, O Priest, whoever thou art, give heed to thyself, and strive to lead a life after Christ’s pattern, that thou mayest be able to say with St. Paul, Be ye like unto me, as I also to Christ. But if thy life be not conformable to the preaching of the Gospel, then thy instructions, even though they should profit the people, will be to thyself only for heavier condemnation⁴. In fact however, such teaching is for the most part as regards the people also not only cold and powerless, as has been said above, but, what is more, even positively corrupting⁵; for it breeds in many a suspicion that faith is no more than a fable, and virtue only a pretext for covetousness: and so instead of causing the name of God to be glorified, it brings dishonour upon it; as it is written; Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you. (Rom. ii. 21. 24.) Wherefore the Lord threatens such teachers, saying; Why dost thou preach My laws, and takest My covenant in thy mouth? Psalm 1. 16.

“A Bishop must be blameless, the husband of one wife, vigilant, sober, devout, of good behaviour, given to hospitality, apt to teach, not given to wine, no striker, not a brawler, not greedy of filthy lucre, but patient, not envious, not a lover of money; 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? not a novice, lest being lifted up with pride, he fall into condemnation and into the net of the devil. Moreover he must have a good report of them which are without, lest he fall into reproach, and the snare of the enemy.” On this subject ch. i. of the epistle to Titus treats at full. ver. 6, 7, 8, 9.

Blameless⁶: The first thing which the Holy Ghost by the Apostle requires is, that the Bishop or Priest be blameless; that is, as this word implies, free from all blame for any vice, or evil deed, of a disgraceful nature, of the fouler sort, and beyond natural and venial infirmities, such as murder, adultery, robbery, and the like: also, that he be free from those other vices which the Apostle enumerates: and not only so, but on the contrary, that he be adorned with every virtue. To this directly refers what the Apostle writes to Titus, (ch. i. 8.) A Bishop, that is a Priest, must be just, and holy. Both these words, like blameless, signify virtue in the general, including the whole band and choir of particular virtues, and especially all such as befit the teacher and pastor of the Church.

The husband of one wife: The Priest should be the husband of one wife. The Apostle does not say this, according to the interpretation of St. Chrysostom⁷, as laying down a law; that is, as if there could be no priest unmarried; but in this sense, that, if married, he ought not after the death of his wife to marry again.

Vigilant, νηφάλεον,: St. Chrysostom understands here especially vigilance of soul; that is, unceasing watchfulness over the flock entrusted to him. But neither ought we here to exclude bodily vigilance, or sobriety; since this greatly assists the other; and the spiritual cannot exist at all without the bodily⁸.

Sober⁹, σώφρονα,: This word denotes a man who has the knowledge and power to bridle all his affections, especially fleshly lusts. Wherefore by the word soberness is often meant purity; and such purity, as stands not only in deeds but also in thoughts, which proceed out of the heart: (for out of the heart proceed adulteries, &c. Mat. xv. 19. Mark vii. 21, 22, 23. these are the things which defile a man:) and further extends to the eyes, to the lips, and to all the senses and movements of the body¹⁰. Similar to this is the expression temperate: (Tit. i. 8.) for if a man be temperate in meat and drink, such temperance is a part of soberness: but if we take the word in a wider sense, it applies not only to meat and drink, but also to all appetites and affections of the flesh, as St. Chrysostom also expounds it¹¹: wherefore temperate in this wider sense means the same thing with sober in the first sense given to it above.

It is to be noted that the vices opposed to sobriety or temperance, as fornication, adultery, and the like, are so deadly and foul, that they are utterly incompatible with the Priesthood. Wherefore by the canons of the holy Fathers¹² not only is the man himself, who is so defiled, judged unworthy of the Priesthood, but even a wife falling into such sin, though her husband be blameless, prevents him from being admitted to Orders, or from exercising his ministry, if already ordained¹³: and that there may not be so much as a suspicion of such evil, the canons of the Church forbid Priests and Deacons, who are widowers, to keep in their houses any women except a mother, a sister, or aunt, &c.¹⁴

Devout: The Apostle joins together devotion and godly fear: Let us have, he says, grace, whereby we may serve God acceptably, with reverence and godly fear. (Heb. xii. 28.) and in Acts x. 2. we read of Cornelius, that he was a devout man, and one that feared God, which gave much alms to the people, and prayed to God alway. Hence it clearly appears, that a devout man means one who fears God, and truly worships Him. This devotion is twofold: I. Inward and spiritual; when a man has devout faith, love, and fear to God, and worships Him in spirit and in truth: (John iv. 24.) II. Outward and bodily, which proceeds from the inward; when a man offers up prayers and thanksgivings to the Lord, and worships Him with his body; when he hears or reads the word of God with pleasure; and gives alms to the needy. This virtue, though requisite in every Christian, is for the Priest no less indispensable than the soul is for the body; especially when he stands before God’s altar interceding for all, and calling down the Holy Ghost to consummate the awful Sacrifice.

But on this subject see below, in ch. IV., where the Priest’s duty of prayer is treated at length.

Of good behaviour: This expression, like the original Greek word used by the Apostle, denotes a man who observes in all things that propriety which becomes his order; that is, in his actions, his words, his gait, his dress, his housekeeping, and the like. On this head it is to be noted that the canons of the Church, and the precepts of the holy Fathers forbid Bishops and Priests to keep luxurious tables¹⁵, to give in their own houses entertainments, or go readily to those of others; to play the buffoon, to play cards, dance, or look on at dancing; to wear fine gowns, or go in dirt and tatters¹⁶; for the first in a Priest shews softness or vanity, while the second is a mark of hypocrisy¹⁷.

Given to hospitality¹⁸: If any house, then certainly that of the Bishop and the Priest more especially should be open to strangers, even as a general inn. For how shall the Priest exhort others to hospitality, if he shut his own door against strangers? Nor should he be kind to strangers only, but also to all those, who need his help. Especially should he succour the poor, and the sick, take care of the orphan, defend the widow, and the oppressed, and take the part of the innocent. But if poor Priests should deem this virtue impossible for them, as needing assistance themselves, let them, when so circumstanced, look to the Apostles, who worked with their own hands, and yet remembered the poor¹⁹, (Gal. ii. 10.) and supported the weak. (Acts xx. 35.) Besides this, they both may and should, after the example of the Apostles, move such of their Parishioners, as have ability, to practise this virtue. 1 Cor. xvi. 1. 2 Cor. viii. 19.

Apt to teach: holding fast the faithful word as he has been taught: (Tit. i. 9.) This quality, or excellence, of being apt to teach, is required of the Priest before all others; as St. Chrysostom also in commenting on this passage testifies: wherefore this has been treated of at length in our first Part. Here it needs only to mention, what those Priests should do, who contrary to the Apostolic command have been ordained without sufficient learning. There are two necessary resources to which such Priests must by all means betake themselves, that they be not altogether dumb: I. They must apply themselves with all diligence to the reading of the divine Scriptures, more especially of the New Testament: and also they must learn perfectly the Church Catechisms, and read them often through with attention; that they may be able to teach orally the doctrines of the faith, and rules of holy living. To this end the books of the holy Fathers also, especially of St. Chrysostom, are very necessary: and the Priest should sometimes, at fitting seasons, read to the people a homily from St. Chrysostom, as well as expositions of the doctrines of the faith, and of the Lord’s commandments, from the Catechetical books; or, if he be not able himself to do it, then he should employ his Deacon, or any good Clerk to do it in his stead. II. He ought to have his life so clearly marked by true holiness, that it may be as a loud trumpet, to awaken and incite all men to the fear of God, to devotion, and to imitation of his blameless and Christian conversation²⁰. Great assistance towards furnishing Priests may also be derived from sacred and ecclesiastical history; and from sermons of modern preachers, as well as from the lives of the holy Fathers: and other narratives which may suggest to the reader meditations on the working of God’s Providence, will afford rich sources of instruction.

Not given to wine: Amongst other vices, which the Apostle endures not in a Priest of the Church, he reckons drunkenness. Of what innumerable other evils this one evil is the cause, both daily experience in the case of such as are given to it, and indeed one’s own conscience, sufficiently shews; while how foul it is in God’s sight, and how offensive to His Majesty, all may clearly see from His word. In the Old Testament drunkenness was forbidden to Priests under pain of death: Ye shall drink no wine, nor strong drink, thou, nor thy sons with thee, when ye go into the Tabernacle of the testimony, nor when ye approach the Altar, lest ye die: and this shall be unto you a statute for ever throughout your generations. (Levit. x. 9.) And again: No Priest shall drink wine, when he entereth into the inner Court. (Ezek. xliv. 21.) And in the New Testament the Holy Ghost by the Apostle (1 Cor. vi. 10. and Gal. v. 21.) saith expressly that, drunkards shall not inherit the kingdom of God. Yet, though drunkenness is a sin so grievous and deadly, there are very many in our time, who scarcely pass a day without indulging their sottish passion for drink²¹. Wherefore Christ’s Church, following the will of God, by the canons both of the Apostles and of the Councils forbids not Priests only, but all clerks, not merely to be drunken, but even so much as to enter a tavern, under pain of deprivation and excommunication²².

No striker, not a brawler: To the same effect is that which is written to Titus, not self-willed, not soon angry. The minister of Christ must not only be no striker, but neither must he be a brawler, rash, or self-willed: and since such things come of anger, so neither must he be soon angry. It is not fit, that is, that he be moved to anger lightly, or without just reason, or in any common and trivial matter: much more surely must it be monstrous in him to enter into disputes or quarrels²³, whether about domestic and private matters, or any other: for not such as these only, but also all vain disputes and controversies about doctrine, tending to the display of self, not of truth, to one’s own glory rather than God’s, are forbidden to the clergy. (1 Tim. vi. 4, 5. And 2 Tim. ii. 14.) Put them in remembrance, that they strive not about words, to no profit, but to the subverting of the hearers. And (ver. 23, 24.) Foolish and unlearned questions avoid, knowing that they do gender strifes: but the servant of the Lord must not strive, but be gentle unto all men. Now a striker is not only he, who goes at his neighbour to fight with his fist or staff, but he also, who provokes with words, or gives offence to him that is weak; as it is written; so sinning against the brethren, and striking their conscience, which is weak. (1 Cor. viii. 12.) To the same purpose also is that word of Christ, which He spake of the careless and evil pastor; and shall begin to strike his fellow-servants, and to eat and drink with the drunken. Mat. xxiv. 49.

But patient: Against the above-mentioned faults of anger, strife, and quarrelling, the best and most effective remedy will be patience; if only it be true patience, springing from godly poverty of spirit, and from the fear of the Lord, and perfected not by extraordinary outward or bodily abasement, but by thoughts of inward humility. Another sort of patience there is, which is feigned and hypocritical, put on for a time to gain praise from men: but this is unpleasing to God, and hurtful to a man’s own soul: whereof see in the Catechism, on the Beatitudes. But the Apostle here requires in the Priest true evangelical patience, whose fruits are; not to be soon angry, even though there be ground for anger; not to contend, still less to fight, but to give way; not to return provocation for provocation, but to walk as St. Peter saith of Christ; When He was reviled, He reviled not again, (1 Pet. ii. 23.) and as Paul writes; (1 Cor. iv. 12,13.) Being reviled we bless, being persecuted we are patient, being defamed we entreat. But if any ill report or slanderous accusation be brought against the Priest, whether by any of his own parishioners, or his brethren of the clergy, in such case he should not keep silence, lest he strengthen the slander, and so give cause for suspicion: but he should without anger or contention evince his own innocence, and then forgive his traducers. Or should he go into court, he may there also lawfully and with clear conscience, without artifice or unfairness, seek his own, or strive to clear his own innocence, without any breach of the duty of patience: an example for which is set in the answer of the Apostle; Acts xxiv. 10, &c. to 21. xxv. 8. 10, 11. and xxvi. 2, &c. . 30.

Not greedy²⁴, not given to filthy lucre, not envious, not a lover of money: These vices are akin one to another: for as the love of money according to the Apostle is the root of all evil; so greediness, or the pursuit of filthy lucre, and envy, are as it were shoots springing from this root: and it is through these shoots alone, that the covetous spirit can be discerned. How grievous is the sin of covetousness, how terrible a passion in itself, and how destructive to the soul in its results, we may learn from hence, that the Apostle, besides calling it the root of all evils, says in another place, that it is idolatry. (Colos. iii. 5.) And if the ministers of Christ are to be pure from such dreadful vices, they must have the single eye, free from evil, and the apostolical heart of Paul, (Acts xx. 33.) not the eye or heart of Judas; (John xii. 6. and xiii. 2. 27.) and besides must bear in mind that exhortation of the Apostle; Do thou, O man of God, flee these things; (the love of money, and of filthy lucre, and envy;) and follow after (here pointing to the remedy, and means of fleeing them) righteousness, godliness, faith, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called. 1 Tim. vi. 11,12. To the same purpose are 1 Pet. v. 2. and 1 Thess. ii. 5. In accordance with which injunctions Christ’s Church, to turn away her ministers from improper gains²⁵, sets before them the Canons of the Apostles, and of the Councils, denouncing not only deprivation but excommunication and anathema against such as offend.

One that ruleth well his own house, having his children in subjection with all gravity: Remember, O Priest, Eli, that High-Priest in the Old Testament, whom God spared not, but punished for the disorders of his profligate sons; (1 Kings iv. 18.) and take thought for thyself, that thou too fall not under a similar, and still more severe punishment, both for thine own house, and for God’s, that is, for the flock entrusted to thee, which thou art bound to guide into the way of salvation. But what earnest of ruling well God’s household should he give, who seeks to be raised to the Order of Priesthood, or has been raised to it already? The Apostle Paul prescribes for such a one, that he shall first have made trial, and approved himself, by ruling well his own house²⁶. For if a man, he says, know not how to rule his own house, how shall he take care of the Church of God? (1 Tim. iii. 5.²⁷) Hence it is plain that it is the Priest’s duty to give diligent heed both to his own house, and still more to the salvation of his flock; as it is written, Be thou diligent to know the souls of thy flocks, and give thy heart to thy herds. Prov. xxvii. 23.

Not a novice, lest being lifted up with pride²⁸, he fall into condemnation, and into the snare of the devil. To secure that the Priest be neither a novice, nor imperfectly instructed in the doctrines of our holy faith, belongs solely to the care and attention of the Bishop: wherefore nothing shall be here said of this, except what the Apostle has admonished us concerning pride. For this also is one of the virtues required in the Priest, that he be not proud, but humble-minded. The Apostle requires this of the pastor of the Church, when he writes in his epistle to Titus; not self-willed: (ch. i. 7.) for self-will, or undue self-love, is precisely the source of pride and arrogance.

Moreover he, the Priest, must have a good report of them, which are without, lest he fall into reproach, and the snare of the enemy: By them, which are without, are to be understood aliens in faith, especially idolaters, and others, who believe not in Christ; amongst whom the primitive Church of the Apostles grew up as a lily among thorns. Who is there, that sees not from hence, that the Priest should be indeed blameless, and, as St. Chrysostom teaches, brighter than even the sun’s rays? For if reproach even from aliens in faith, reproach oftener without than with reason, be amiss for him, then how much more must any reproach from his own orthodox Christian brethren, especially from his own flock, or from any such as are cognizant of his life, as being more worthy of credit, be a still greater snare and hindrance to him in the work of his ministry²⁹?

Here it will be not improper to notice, that the Priest must not be double-tongued³⁰; in like manner as the Apostle requires of Deacons in the same chapter, (1 Tim. iii. 8.) and thereby plainly implies the same of Priests.

Besides the above-mentioned virtues, some others are by the Lord’s commandment required of Priests, as proper for their life and calling: Be ye wise as serpents, and harmless as doves. (Mat. x. 16.) Traffick till I come. (Luke xix. 13.) In your patience possess ye your souls. (Ib. xxi. 19.) Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except ye abide in Me. (John xv. 4.) I have chosen you, and ordained you, that ye should go, and bring forth fruit. (Ib. ver. 16.) All these injunctions require of Priests, that they, following their Lord Christ, and making themselves one with Him, both be prudent, modest, and discreet in their daily conversation with all men, and also in the duties of their calling attentive, correct, and indefatigable, and in afflictions patient, strong-hearted, and invincible.

The Apostle says; Unto the Jews I became as a Jew, that I might gain the Jews: to the weak became I as weak, that I might gain the weak: I am made all things to all men, that I may by all means save some: And again; I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I mortify my body, &c. By this description of himself he sets himself before all Priests as a pattern no less of that wise and blameless conversation with all men, which becomes a pastor, than of the special labours and exercises of an Apostle. And yet, while he was engaged in such vast labours, and in such arduous exercises, he was deeply humble-minded: Brethren, he says, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before³¹, I press toward the mark, for the prize of the high calling of God in Christ Jesus. In the same way it is the duty of every Pastor who exercises himself in all the virtues above-mentioned, not to think highly of himself, but, forgetting all his own attainments, to reach forth, like a good soldier of Jesus Christ, to those still greater labours, and still more arduous exercises, which are before him. To this the same Apostle urges us, when he says; So run, that ye may obtain: . . and, mark them which walk so as ye have us for an ensample. 1 Cor. ix. 20 . . 27. Philipp. iii. 13 . . 17.

That the Priest, according to the instructions given above, be free from vices, and adorned pre-eminently not only with those virtues mentioned above, but also with all others needful for the Priesthood, the Apostle most powerfully exhorts, and almost adjures him, when he says in the same chapter; (1 Tim. iii. 14, 15.) These things write I unto thee, that thou mightest know how to behave thyself in the house of God, which is the Church of the living God: as if he had said: O Timothy, know both thou, and whosoever is to come after thee, that to be a Priest in the house of the living God, to teach God’s people, to offer, and minister Sacraments, and to intercede for the whole world, is such a work as none other man is fit for, than he whom I have now described. And for this he gives, in ver. 16 of the same chapter, the following deep reason: God was manifested in the flesh. This is the great mystery of godliness: This it is that teacheth us all, and requires of us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly³² in this present world. Tit. ii. 12.

We will conclude this Part with two general virtues, those of fidelity and wisdom, by which Christ Himself describes such of His stewards, as shall be perfect, and by so doing plainly requires of them these same virtues in a more especial manner. Who is, saith He, that faithful and wise steward, whom the Lord shall make ruler over His household, to give them their portion of meat in due season? (Luke xii. 42. Mat. xxiv. 45.) Such fidelity and wisdom consists, as is represented to us by the Gospel, in nothing else than this; that the steward of God’s house pass not the time of his occupancy in eating and drinking himself, and in getting drunk, from his stewardship, but in diligently distributing food to others in due season, both by doctrine, and by Sacraments, and by prayer to God; and in all this seek not his own things, but the things that be Jesus Christ’s. (Philipp. ii. 21.) Such wisdom and fidelity are so great a part of the Priest’s duty, that they will secure the presence of all other virtues, and so render the Priest himself in the work of his ministry a workman needing not to be ashamed. Wherefore also Paul, when he describes an Apostle and the successor of an Apostle, a Bishop or Priest, requires of him wisdom with faithfulness, as the soul by which he is to be animated; writing thus; Moreover, it is required in stewards, that a man be found faithful. (1 Cor. iv. 2.) On the other hand, if this fidelity and wisdom be wanting, what are virtues but a mere semblance and mask? or what is a steward but a whited sepulchre, shewing itself outwardly with a fair inscription, but within full of hypocrisy and lies? And what are such stewards to expect? Christ Himself answers: The Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of, and shall cut him asunder: O how fearful a punishment! and shall appoint him his portion with the unbelievers. This shall be the lot of the careless and unfaithful Pastor. There shall be weeping and gnashing of teeth. Mat. xxiv. 50, 51.

Previous · Contents · Next