Chrysostom #1 - A Priesthood of Love

There was an opening line of a song (the composer of which escapes me) that ran, "It's not where you start, it's where you finish." No doubt true for the corporate capitalist or those foolish people who enjoy long-distance running. Yet for pastoral theology the reverse is usually true. This is because it is often abundantly clear what a truly godly minister looks like, if for no other reason than we have the testimony of Scripture (e.g. Titus 1) to guide us. So the pastoral theologian can see his goal in the distance before he begins his journey. Yet there is the question as to where to place the first step. In my reading over the last few months I have been challenged by the writers of other ages as how to approach the task of pastoral ministry. Yet the biggest difference has not been in the practical advice but in the theoretical foundations of ministry. For Bucer, the orders of ministry were how God exercised his Rule. Herbert, on the other hand, preferred the concept of Order, so in all things the minister must act in an orderly fashion to make God's Word clear and so God's Will can be seen to be done. For Chrysostom, ministry is about Love. Chrysostom's first major theological work, On the Priesthood, is really a public apologia for past behaviour. Briefly, Chrysostom had formed a solemn pact with his good friend Basil on hearing that the local church was planning to elevate them to episcopal office. They swore that either they would both accept the wishes of the nominators or they would both refuse. However Chrysostom, in a case of duplicity that would be frowned upon most heavily in our current age, placed Basil in the position of being forced to accept ordination while refusing it himself. Basil was crushed by his friend's betrayal, but Chrysostom insisted that he had acted for the best because it meant that the church had gained a most godly servant while doubting that he himself could not accept the burdens of office. What follows is a rhetorical dialogue between the two men where Chrysostom outlines his vision of what the truly godly minister should be like. After outlining his perception of the events (I.6-8) Chrysostom begins his treatise proper with the thesis that the priesthood was instituted by Christ as an act of love for the church. Peter's threefold declaration of love for Christ (Jn 21:13-17) cannot be understood outside of Jesus' command for Peter to fulfil that love by faithfully feeding the lambs that are being left in his care. While the sheep desire to be fed by the True Shepherd, it is an expression of divine love that they are fed by those in whose care they have been left (II.1-2). Those given then role of priest to the flock are to be those who are so consumed with a love for Jesus that they will tend them faithfully even in the midst of trial and persecution. It is because Chrysostom perceives Basil's love as being so much greater than his own that he felt justified not only in his refusal of ordination but of his tricking his most dear friend so that the church should not lose such a worthy man on account of Chrysostom's unworthiness. Book III concentrates on the temptations and pressures that will undoubtedly fall on those with ministerial responsibility. Vanity (III.1-12), the attacks of the enemies of God (III.13-15) and the stress of caring for widows and virgins (III.16). Chrysostom's point is not to over-spiritualise the priesthood (though some of his comments on the sacraments might seem that way if taken in isolation). Rather, he is being realistic in evaluating the stresses that ordained ministry places on the individual to impress the fact that only those who are truly motivated by Love can hope to exercise this ministry without being crushed by the strain. Before any consideration of the practicalities of ministry come into play the foundation must be set according to the priorities of God. I was surprised by my reading of Chrysostom. Perhaps I shouldn't have been, given his reputation both as a theological communicator and perhaps one of the greatest servants the Church has ever had. His advocating of Love was refreshing, even if I may not be completely on board with his methods of promoting ordination.