Chrysostom #2 - A Priesthood of Preachers

For all the prominence given to the business of preaching in our pastoral schemas it is odd that this topic has not been addressed significantly in my previous texts. Both Bucer and Herbert, of course, make reference to the importance of preaching. Yet it is apt that it is Chrysostom who places the ability to preach as the major practical skill of pastoral ministry. For those not aware, John Chrysostom was the John Piper of the ancient church, able to both deeply move a congregation's emotions and challenge their minds on important doctrinal issues. Chrysostom was not a systematician but a preacher, and it is through the preached word that his theological contributions were made. Very few others have managed to follow his lead, though it is arguably the best theological methodology we have.

It is necessary to remember that at this point in his life Chrysostom felt himself unworthy of ministry calling, perceiving himself to be both open to the temptation of vanity and unable to resist the attacks upon his soul that would come from a public role. His harsh self-assessment leads him to think himself ill-equipped to deal with the most important pastoral task - the salvation and healing of souls. Military language and allusion permeate Chrysostom's argument. It is clear that he views the world as a place of spiritual conflict, where the weak are preyed on by the powers of darkness, protected only those equipped for the battle.

The equipment required is the Word (IV.3). It is not always a gentle balm to the wound but it is the one that God has given for the salvation of souls. Only when the Word of God dwells richly in the heart of the minister are they ready to defeat those opposed to the gospel of salvation (IV.4). It is clear that Chrysostom prefers substance over style, despite his own classical education which had stressed the importance of rhetoric. While a preacher may falter over language or use only "simple" arguments, but if he is skilled at a true defence of the Faith and accurate in his doctrine then he is more worthy than any philosopher of the age (IV.6). While the importance of a pious and virtuous life cannot be denied, the example of a godly life is of limited use against a direct attack against the truth of the Word. Only those who have skills in teaching Truth and refuting Error can save those in mortal peril (IV.8-9).

The ideal pastor, according to Chrysostom, must have two personal strengths - being indifferent to the praise (or censure) of the people and the ability to preach well (V.1). Public preaching will always result in the praise or approbation of the speaker. Therefore, ministers need to be skilled in dealing with both so that they may not be dragged down into vanity (V.4). Ministers must therefore devote themselves to study and the practice of preaching, to remove themselves from spheres where praise or censure can drag them down and instead aim for loftier goals (V.5-6).

Chrysostom's points are noetic rather than practical. Those who seek a practical guide from the patristic period would be better reading Augustine's On Christian Teaching (De Doctrina Christiana). It would be also easy to take Chrysostom's advice as a licence for isolationism in ministry, e.g. "We must remain in our closets studying faithfully, lest we go out into the world and meet someone who approves of us and therefore drag us down again." This would be to take his thinking too far. Yet it is interesting to consider his view that a descent into vanity harms not only our souls but those to whom we minister. It is in this context that his warnings should be taken. Also worthy of note is his belief in the power of the Word for those in ordained ministry. Priests and bishops are not held up as Infallible Holy-men because of their ordination vows. Rather, those who accept church office must be recognisable as people of the Word and must be driven back to it again and again in order that they might not fall into temptation and place their sheep in danger. It is a good warning to me personally not to fall back on my theological qualifications as an excuse for spiritual laxity. There is work to be done and battles to be fought!