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Letters of Athanasius · Letter 11 For 339 1:4Athanasius of Alexandria2. Since we are thus circumstanced, my brethren, let us never loiter in the path of virtue; for hereto he counsels us, saying, `Be ye followers of me, as I also am of Christ .' For he gave this advice not to the Corinthians only, since he was not their Apostle only, but being `a teacher of the Gentiles in faith and verity ,' he admonished us all through them; and in short, the things he wrote to each particular person are commandments common to all men . On this account in writing to different people, some he exhorted as, for instance, in the Epistles to the Romans, and the Ephesians, and Philemon. Some he reproved, and was indignant with them, as in the case of the Corinthians and Galatians. To some he gave advice, as to the Colossians and Thessalonians. The Philippians he approved of, and rejoiced in them. The Hebrews he taught that the law was a shadow to them . But to his elect sons, Timothy and Titus, when they were near, he gave instruction; when far away, he put them in remembrance. For he was all things to all men; and being himself a perfect man, he adapted his teaching to thee need of every one, so that by all means he might rescue some of them. Therefore his word was not without fruit; but in every place it is planted and productive even to this day.ON THE DUTIES OF THE CLERGY · Book 2 21:6Ambrose of Milan100. Beautiful, therefore, is the union between old and young. The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out. For some perhaps might say this arose rather owing to their relationship than from any voluntary action on his part. And what are we to say of Elijah and Elisha? Though Scripture has not in so many words stated that Elisha was a young man, yet we gather from it that he was the younger. In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas and Timothy and Titus.On Ephesians · Homily 11 1:19John ChrysostomWhat he said elsewhere, "Wherefore also God hath highly exalted Him" (Phil. ii. 9), that saith he also here. "He that descended, is the same also that ascended." It did Him no injury that He came down into the lower parts of the earth, nor was it any hindrance to His becoming far higher than the Heavens. So that the more a man is humbled, so much the more is he exalted. For as in the case of water, the more a man presses it downwards, the more he forces it up; and the further a man retires to hurl a javelin, the surer his aim; so is it also with humility. However, when we speak of ascents with reference to God, we must needs conceive a descent first; but when with reference to man, not at all so. Then he goes on to show further His providential care, and His wisdom, for He who hath wrought such things as these, who had such might, and who refused not to go down even to those lower parts for our sakes, never would He have made these distributions of spiritual gifts without a purpose. Now elsewhere he tells us that this was the work of the Spirit, in the words, "In the which the Holy Ghost hath made you bishops to feed the Church of God." And here he saith that it is the Son; and elsewhere that it is God. "And He gave to the Church some apostles, and some prophets." But in the Epistle to the Corinthians, he saith, "I planted, Apollos watered; but God gave the increase." And again, "Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor." (1 Cor. iii. 6-8.) So is it also here; for what if thou bring in but little? Thou hast received so much. First, he says, "apostles"; for these had all gifts; secondarily, "prophets," for there were some who were not indeed apostles, but prophets, as Agabus; thirdly, "evangelists," who did not go about everywhere, but only preached the Gospel, as Priscilla and Aquila; "pastors and teachers," those who were entrusted with the charge of a whole nation. What then? are the pastors and the teachers inferior? Yes, surely; those who were settled and employed about one spot, as Timothy and Titus, were inferior to those who went about the world and preached the Gospel. However, it is not possible from this passage to frame the subordination and precedence, but from another Epistle. "He gave," saith he; thou must not say a word to gainsay it. Or perhaps by "evangelists" he means those who wrote the Gospel.Against Jovinianus · Book 1 2:24Jerome35. "The bishop, then, must be without reproach, so that he is the slave of no vice: "the husband of one wife," that is, in the past, not in the present; "sober," or better, as it is in the Greek, "vigilant," that is nhfaleon ; "chaste," for that is the meaning of sw/fona ; "distinguished," both by chastity and conduct: "hospitable," so that he imitates Abraham, and with strangers, nay rather in strangers, entertains Christ; "apt to teach," for it profits nothing to enjoy the consciousness of virtue, unless a man be able to instruct the people intrusted to him, so that he can exhort in doctrine, and refute the gainsayers; "not a drunkard," for he who is constantly in the Holy of Holies and offers sacrifices, will not drink wine and strong drink, since wine is a luxury. If a bishop drink at all, let it be in such a way that no one will know whether he has drunk or not. "No striker," that is, a striker of men's consciences, for the Apostle is not pointing out what a boxer, but a pontiff ought not to do. He directly teaches what he ought to do: "but gentle, not contentious, no lover of money, one that ruleth well his own house, having his children in subjection with all chastity." See what chastity is required in a bishop! If his child be unchaste, he himself cannot be a bishop, and he offends God in the same way as did Eli the priest, who had indeed rebuked his sons, but because he had not put away the offenders, fell backwards and died before the lamp of God went out. "Women in like manner must be chaste," and so on. In every grade, and in both sexes, chastity has the chief place. You see then that the blessedness of a bishop, priest, or deacon, does not lie in the fact that they are bishops, priests, or deacons, but in their having the virtues which their names and offices imply. Otherwise, if a deacon be holier than his bishop, his lower grade will not give him a worse standing with Christ. If it were so, Stephen the deacon, the first to wear the martyr's crown, would be less in the kingdom of heaven than many bishops, and than Timothy and Titus, whom I venture to make neither inferior nor yet superior to him. Just as in the legions of the army there are generals, tribunes, centurions, javelin-men, and light-armed troops, common soldiers, and companies, but once the battle begins, all distinctions of rank are dropped, and the one thing looked for is valour: so too in this camp and in this battle, in which we contend against devils, not names but deeds are needed: and under the true commander, Christ, not the man who has the highest title has the greatest fame, but he who is the bravest warrior.Letters · letter_053 1:22Jerome9. [In Migne, 8.] You see how, carried away by my love of the scriptures, I have exceeded the limits of a letter yet have not fully accomplished my object. We have heard only what it is that we ought to know and to desire, so that we too may be able to say with the psalmist:-"My soul breaketh out for the very fervent desire that it hath alway unto thy judgments." [Ps. 119:20, PBV] But the saying of Socrates about himself-"this only I know that I know nothing" -is fulfilled in our case also. The New Testament I will briefly deal with. Matthew, Mark, Luke and John are the Lord's team of four, the true cherubim or store of knowledge. With them the whole body is full of eyes, [Ezek. 1:18, Vulg] they glitter as sparks, [Ezek. 1:7] they run and return like lightning, [Ezek. 1:14] their feet are straight feet, [Ezek. 1:7] and lifted up, their backs also are winged, ready to fly in all directions. They hold together each by each and are interwoven one with another: [Ezek. 1:11] like wheels within wheels they roll along [Ezek. 1:16] and go whithersoever the breath of the Holy Spirit wafts them. [Ezek. 1:20] The apostle Paul writes to seven churches (for the eighth epistle-that to the Hebrews-is not generally counted in with the others). He instructs Timothy and Titus; he intercedes with Philemon for his runaway slave. Of him I think it better to say nothing than to write inadequately. The Acts of the Apostles seem to relate a mere unvarnished narrative descriptive of the infancy of the newly born church; but when once we realize that their author is Luke the physician whose praise is in the gospel, [Col. 4:14; 2 Cor. 8:18] we shall see that all his words are medicine for the sick soul. The apostles James, Peter, John, and Jude, have published seven epistles at once spiritual and to the point, short and long, short that is in words but lengthy in substance so that there are few indeed who do not find themselves in the dark when they read them. The apocalypse of John has as many mysteries as words. In saying this I have said less than the book deserves. All praise of it is inadequate; manifold meanings lie hid in its every word.Letters · letter_064 1:24Jerome21. After wearing the feminalia and linen tunic, we put on this hyacinth-colored garment and begin to ascend from earthly things to high things. This same hyacinthine tunic, called subucula by the Septuagint, is properly the Priest's and signifies that the reason for sublime things is not open to everyone, but to the greater and perfect ones. Moses and Aaron, the Prophets, and all those to whom it is said, "Ascend to a high mountain, you who bring good news to Zion" (Isaiah 40.9) had this. Nor is it enough for us to have the washing away of sins from the past, the grace of baptism, and secret doctrine, unless we also have works. Hence the ephod, that is, the Superhumerale, is joined to it, which is coupled with the Rational garment: so that it is not loose, nor dissolute, but clings to each other and is of assistance. For both reason and works need each other: so that we may carry out by action what we perceive by mind. And two stones in the Superhumeral signify either Christ and the Church, the names of the twelve Apostles who were sent out to preach, or the letter and the spirit, in which all the mysteries of the law are contained. In the right is the spirit, in the left is the letter. Through letters we descend to words, through words we come to understanding. What a beautiful order, and from this very habit demonstrating the sacraments. In the shoulders are the works, in the breast is the reason. Hence priests also eat a small breast. But this is a twofold Rational thing, open and hidden, simple and mystical, having within itself twelve stones and four orders, which four I think are virtues, Prudence, Fortitude, Justice, and Temperance, which cling to each other; and while they are mixed together, they make the number twelve; or the four Gospels, which in the Apocalypse are described as full of eyes (Apoc. 14:6) and radiant with the light of the Lord, they illuminate the world. In one [there are] four, and in four [there are] each one. Therefore, the manifestation, and the truth, that is, the doctrine and truth, are in the heart of the priest. For when someone is dressed in multiple garments, it follows that he speaks the truth that he holds in his heart, and therefore in the Rational [mind] there is truth, that is, knowledge, so that he may know what is to be taught, and there is manifestation and teaching, so that he may instruct others what he has conceived in his mind. Where are those who say that innocence can suffice for a priest? The old law agrees with the new: what Moses did, so did the Apostle. He [Moses] adorns the priest's knowledge in his garments, and he [the Apostle] instructs Timothy and Titus in disciplines. But the order of garments also has its importance. Let us read Leviticus. Not first the Rational, and then the Superhumerale, but first the Superhumerale, and afterwards the Rational (Leviticus 8). "From your commands," he says, "I have gained understanding" (Psalm 118:104): let us first do, and then teach, so that the authority of teaching may not be undermined by lack of action. This is what we read in the Prophet: "Sow with righteousness, and reap the fruits of life; illuminate yourselves with the light of knowledge" (Hosea 10:12). First sow in righteousness, and harvest the fruits of eternal life, then seek knowledge. Yet absolute perfection is not immediate even if someone possesses the Superhumerale and the Rational: unless these are firmly united to one another and interconnected: so that operation attaches to reason, and reason to action: and following these, there may be doctrine and truth.On Christian Doctrine · Book 4 17:2Augustine of Hippo33. Now if any one says that we need not direct men how or what they should teach, since the Holy Spirit makes them teachers, he may as well say that we need not pray, since our Lord says, "Your Father knoweth what things ye have need of before ye ask Him;" or that the Apostle Paul should not have given directions to Timothy and Titus as to how or what they should teach others. And these three apostolic epistles ought to be constantly before the eyes of every one who has obtained the position of a teacher in the Church. In the First Epistle to Timothy do we not read: "These things command and teach?" What these things are, has been told previously. Do we not read there: "Rebuke not an elder, but entreat him as a father?" Is it not said in the Second Epistle: "Hold fast the form of sound words, which thou hast heard of me?" And is he not be ashamed, rightly dividing the word of truth?" And in the same place: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine." And so in the Epistle to Titus, does he not say that a bishop ought to "hold fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers?" There, too, he says: "But speak thou the things which become sound doctrine: that the aged men be sober," and so on. And there, too: "These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Put them in mind to be subject to principalities and powers" and so on. What then are we to think? Does the apostle in any way contradict himself, when, though he says that men are made teachers by the operation of the Holy Spirit, he yet himself gives them directions how and what they should teach? Or are we to understand, that though the duty of men to teach even the teachers does not cease when the Holy Spirit is given, yet that neither is he who planteth anything, nor he who watereth, but God who giveth the increase? Wherefore though holy men be our helpers, or even holy angels assist us, no one learns aright the things that pertain to life with God, until God makes him ready to learn from Himself, that God who is thus addressed in the psalm: "Teach me to do Thy will; for Thou art my God." And so the same apostle says to Timothy himself, speaking, of course, as teacher to disciple: "But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them." For as the medicines which men apply to the bodies of their fellow-men are of no avail except God gives them virtue (who can heal without their aid, though they cannot without His), and yet they are applied; and if it be done from a sense of duty, it is esteemed a work of mercy or benevolence; so the aids of teaching, applied through the instrumentality of man, are of advantage to the soul only when God works to make them of advantage, who could give the gospel to man even without the help or agency of men. Chap· 17.-Threefold Division OF The Various Styles OF Speech.On the Tabernacle 3:5BedeBOOK SECOND. CHAPTER ONE. Description of the tabernacle and the temple. The tabernacle will indeed be made thus. The tabernacle made by Moses in the wilderness, just as the temple which Solomon made in Jerusalem, signifies the state of the holy universal Church, which partly already reigns with the Lord in the heavens, and partly, in this present life still, with its departing and succeeding members, is a pilgrim away from the Lord. Indeed, in the construction of each house, this is usually the principal distinction of the figures: that the tabernacle designates the present building of the Church, where daily it is exercised in labors, and the temple signifies the future rest, which is completed by the daily reception of souls departing hence after their labors. For Moses made the tabernacle with the people of God while they were still in the way, going to the promised land; Solomon, however, built the temple when he had gained possession of the promised land and the kingdom in it. Moses made the tabernacle in the wilderness, Solomon made the temple in Jerusalem, which means 'vision of peace'; for here indeed the Church is built in the labor and affliction of the passing life, in thirst and hunger for the perpetual kingdom; but there it is consummated in the vision and perception of true peace. Hence it was well said in the construction of the temple that the hammer and axe and all iron tools were not heard in it when it was being built, with all the stones and woods prepared outside Jerusalem, and properly fitted into their positions: which there most easily and undoubtedly were each returned to its place, either with cement or nails; because in the peace of supreme blessedness there is no need for our faith to be tested by tribulations, or for our life to be proved, but what was chastened here in the present age and fitted regularly for the heavenly seats, there with the glue and bonds of mutual charity, so that it cannot be dissolved perpetually, must be joined together in the sight of its Creator and King. For when the heart and soul of the multitude of believers become one in this life, and all things are common to them, what are they but the living stones squared into the building of the future house of the Lord, which, being transferred from here and there, without any laborious delay, are inserted into their proper places, and joined to each other by the bond of divine and their own love? Moreover, the figure of each sanctuary can be generally distinguished thus. The work of the tabernacle signifies the time of the synagogue, that is, the ancient people of God: but the work of the temple signifies the Church, that is, that multitude of the elect, which came to life after the Lord's incarnation: for Moses completed the tabernacle with only the Hebrew people, but Solomon perfected the temple with the gathered multitude of proselytes, also being assisted by the king of Tyre with his artisans, who were neither Jews by nature nor profession. For it is evident that in the former people of God, their teachers were presided over only from among their own race; but as for the Church, its first governors were indeed from the Hebrews: but soon, as it grew and expanded throughout the world, its builders rose also from the Gentiles, so that even the evangelist Luke, and Timothy and Titus, apostolic men from the calling of the Gentiles, came to its leadership. But if we inspect each detail more diligently, the construction of each house mystically describes the state of the entire present Church, which from the beginning of worldly condition to the last one who is to be born at the end of the age, always continues to be built: and it also wonderfully depicts the glory of future life, which it now partly enjoys, but after the end of this age, will enjoy eternally in all its members, with the truth of the figures marvelously represented.Commentary on 1 Timothy · Preface 1:2Theophylact of OhridTimothy was one of Paul's disciples, enjoyed respect on account of this, and was so devoted to Paul himself that for the sake of the economy, for the success of the preaching, he agreed to receive circumcision from him, and this at a time when Paul was forbidding circumcision to others and when on this matter he even rose up against Peter himself. Moreover, Paul himself in many places testifies to the great virtue of this man. To him he now writes about many necessary things. If someone should ask why the apostle does not write to Silas, Clement, Luke, or any other of the many who were with him, but only to Timothy and Titus, then to this one may say that those were still accompanying him, whereas to these he had already entrusted churches. Therefore it was necessary to instruct them through writings and to explain what they were supposed to do. And if you ask: why did he not perfect them earlier in all divine wisdom and then appoint them to the work of teaching, but writes to them and brings them to perfection after he had entrusted the teaching to them? Know first of all that no one is perfect, even if he is a teacher; on the contrary, such a person too greatly needs guidance from those more perfect; especially it was not easy for the bishop himself to arrange everything by his own word in a church that was only just being established. Then pay attention also to the fact that throughout the entire epistle Timothy is given instruction not such as is given to disciples, but such as befits a teacher.