2 Timothy 2:20–26

A brother asked Abba Poemen saying, "Why do the demons persuade my soul to look up to him who is superior to me and make me despise him who is my inferior?" The old man replied, "About that, the apostle has this to say: 'In a great house there are not only vessels of gold and silver but also of wood and earthenware; and if anyone purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work.' "

Paul indicates that the church has diverse members, who are at differing levels of maturity. The heretic Novatian believes that this passage applies to the world, since he defends the general truth and holiness of his church. But this is wrong.

Cyprian argued against those who, under the pretext of avoiding the society of wicked men, had severed themselves from the unity of the church. By the great house of which the apostle spoke—in which there were not only vessels of gold and of silver but also of wood and of earth—Paul understood nothing else but the church. In the church there should be good and bad, till at the last day it should be cleansed as a threshing floor by the winnowing fan.

That law of charity was pronounced by the lips of the Lord Christ, for those parables are his about the cockle scattered through the world in the unity of the field until the time of the harvest and about the bad fishes which are to be left in the same net until the time for landing on the shore.

But in the Christian community, as far as sharing and communion in the sacraments goes, they have been multiplied beyond number. So number is one thing; beyond number is something else. Number is those of whom the apostle says, The Lord knows who are his. There are some beyond number, though, because in a great house there are not only vessels of gold and silver but also ones of wood and earthenware; some for noble, others for ignoble use. Number, then, applies to vessels for noble use; beyond number are vessels for ignoble use.

Every one of us, indeed, who is instructed in the holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of pursuits.

For although there seem to be tares in the Church, yet neither our faith nor our charity ought to be hindered, so that because we see that there are tares in the Church we ourselves should withdraw from the Church: we ought only to labour that we may be wheat, that when the wheat shall begin to be gathered into the Lord's barns, we may receive fruit for our labour and work. The apostle in his epistle says, "In a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour and some to dishonour." Let us strive, dearest brethren, and labour as much as we possibly can, that we may be vessels of gold or silver. But to the Lord alone it is granted to break the vessels of earth, to whom also is given the rod of iron. The servant cannot be greater than his lord, nor may any one claim to himself what the Father has given to the Son alone, so as to think that he can take the fan for winnowing and purging the threshing-floor, or can separate by human judgment all the tares from the wheat. That is a proud obstinacy and a sacrilegious presumption which a depraved madness assumes to itself. And while some are always assuming to themselves more dominion than meek justice demands, they perish from the Church; and while they insolently extol themselves, blinded by their own swelling, they lose the light of truth. For which reason we also, keeping moderation, and considering the Lord's balances, and thinking of the love and mercy of God the Father, have long and carefully pondered with ourselves, and have weighed what was to be done with due moderation.

Then, moreover, what a swelling of arrogance it is, what oblivion of humility and gentleness, what a boasting of his own arrogance, that any one should either dare, or think that he is able, to do what the Lord did not even grant to the apostles; that he should think that he can discern the tares from the wheat, or, as if it were granted to him to bear the fan and to purge the threshing-floor, should endeavour to separate the chaff from the wheat; and since the apostle says, "But in a great house there are not only vessels of gold and of silver, but also of wood and of earth," should think to choose the vessels of gold and of silver, to despise, to cast away, and to condemn the vessels of wood and of clay; while the vessels of wood are not burnt up except in the day of the Lord by the flame of the divine burning, and the vessels of clay are only broken by Him to whom is given the rod of iron.

Noah's ark was a type of the church.… As in the ark there were all kinds of animals, so also in the church there are men of all races and characters. As in the one there was the leopard with the kids, the wolf with the lambs, so in the other there are found the righteous and sinners, that is, vessels of gold and silver with those of wood and earth.

Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says, "In a great house there are not only vessels of gold and silver, but also of wood and earth." Showing by this, that as in a great house it is likely there should be a great difference of vessels, so here also, in the whole world, for he speaks not of the Church only, but of the world at large. For think not, I pray, that he means it of the Church; for there he would not have any vessels of wood or of earth, but all of gold or silver where is the body of Christ, where is that "pure virgin, without spot, or wrinkle, or any such thing." (Eph. v. 27) And this is what he means to say: Let it not disturb thee that there are corrupt and wicked men. For in a great house there are such vessels. But what then? they do not receive the same honor. But some are to honor and some to dishonor. "Nay," says one, "in a house they may be of some use, but not at all in the world." Though God employs them not for such honorable service, he makes use of them for other purposes. "If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified." Seest thou that it is not of nature, nor of the necessity of matter, to be a vessel of gold or of earth, but of our own choice? For otherwise the earthen could not become gold, nor could the golden descend to the vileness of the other. But in this case there is much change, and alteration of state. Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one. The earthen vessels, therefore, are such from uncleanness. The fornicator and the covetous man become earthen vessels. "If a man," he says, "purge himself from these," not merely "cleanse," but "cleanse out," that is, cleanse himself perfectly, "he shall be a vessel unto honor, sanctified, and meet for the Master's use." The others therefore are useless for any good purpose, though some use is made of them. "And prepared unto every good work." Even though he do it not, he is fit for it, and has a capacity for it. We ought therefore to be prepared for everything, even for death, for martyrdom, for a life of virginity, or for all these.

In a large house, there are not only golden and silver vessels, but also wooden and pottery, some of which are for honor, and others for dishonor. Therefore, if anyone cleanses himself from these, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.

Even now there are some who marvel at why the wicked are not destroyed. And we say that just as in a large house there are various vessels, so too in the world there are different kinds of people, not made so by God. For how could the wicked have the power to cleanse themselves? For this, going forward, commands those who lead themselves to this.

and others for dishonor, such as wooden and pottery items.

Therefore, if anyone cleanses himself. If the pottery vessel is something dishonorable and unclean, for Paul said, "If anyone purifies himself," how then does he speak concerning the apostles, "Having therefore this treasure in earthen vessels"? (2 Cor. 4:7) And we say that there it discusses the nature of the body, not as something impure, but as something made of clay and earth. For from these the shell, the hard shell, is received there, as in relation to the comparison of the treasure contained within it. However, here it discusses virtue and wickedness, calling the wicked ones "pottery" and the virtuous ones "golden." Such persons are able, by their own choice, to be changed, both toward the good and toward the bad.

a vessel for honor. As for vessels made of gold and pottery in a house, the vessels always remain the same. But for such-shaped people, it is serious that the pottery becomes gold, and the gold through negligence becomes pottery. Therefore, if someone cleanses himself from these wooden and pottery-like people, as having nothing of their kind, he becomes useful to the Master, since those others are clearly useless.

prepared for every good work. Even if now is not the time or opportunity to do this, one must nevertheless be ready and prepared to endure persecutions, sufferings, and martyrdom.

On divine teaching and a life pure and peaceful even toward adversaries.

God who from the beginning felt it just to arrange his creation according to merit gathered the diversities of minds into the harmony of a single world, so as to furnish, as it were, out of these diverse vessels or souls or minds one house. In this house there must be "not only vessels of gold and silver, but also of wood and of earth, and some unto honor and some unto dishonor."

The house described by Paul cannot be the church, which is pure, but must be the world with its mixture of wheat and tares.

Here the house is the church, where different persons are not at all equal, yet each serves his or her use.

Paul applies the image of the great house to the world, where the golden vessels are persons of faith and virtue, the silver those who embrace civil life virtuously and righteously and the wooden those who live irreverent and disgraceful lives.

Since many are troubled by why evil people exist in the world, Paul, setting aside other reasons, now points to this one: because in a great house there are different vessels. By the great house he means the world, and not the Church; he desires that not a single wooden vessel, but all gold and silver vessels be found in the Church, where the Body of Christ is, where the Virgin is, having no blemish.

Golden vessels, that is, virtuous people, are for honorable use, while wooden and clay ones, that is, wicked people, are for lowly use. He did not say "useful" and "not useful," because even wicked people, although they are unfit for virtue, are still useful in the general state of the world, for a certain economy, as for example, Pharaoh.

But in a great house: he tells why God permits some to fall into error, even though he loves everyone.

This statement can be understood in two ways, namely, in general, or specifically as applied to this and that person. For if you ask about a definite person why God gives the gift of perseverance to one and not to another, the reason can be found in God's will alone. Hence Augustine says: why he draws this man and does not draw that man; endeavor not to judge lest you err.

But if you ask in general why he gives to some and not to others, there is a reason and it is given by the Apostle in Romans (Rom 9:16). This reason is essentially the same as he gives here, although the figures used are different: for in Romans he says: what if God, willing to show his wrath, endured with much patience vessels of wrath, fitted for destruction (Rom 9:22). For inasmuch as all the works God performs in nature and in grace are performed to manifest his glory: full of the glory of the Lord is his work (Sir 42:16), he formed various creatures, so that the perfection of God's goodness, which cannot be heralded sufficiently by one creature, might be manifested by another. The same is found in works of art: in one house we find one window more beautiful than another.

Therefore, if someone asks why the whole house cannot be a window, the reason would be given that the house would then be imperfect. Along the same lines, the Apostle says in 1 Corinthians: if the whole body were the eye, where would be the hearing? (1 Cor 12:17). The same, therefore, in regard to the effects of grace: because it was fitting that God disclose his justice and his mercy. For if everyone were saved, only mercy would be revealed; if everyone were condemned, only justice: therefore, God, willing to show his wrath, i.e., his justice, and to make his power known, endured with much patience vessels of wrath suited for destruction (Rom 9:22).

And the same reason is given for the perfection of the Church, which must be perfect; which it would not be, if there were no diversity within it. For we discover in it a threefold diversity: first, the contrast between the good and the wicked; second, between the good and the better; third, between the evil and the worse. Then with this in mind he says, but in a great house, i.e., in the Church: O Israel, how great is the house of God, how vast is the place of his possession (Bar 3:32), there are not only vessels of gold and of silver, but also of wood and of earth. Here the gold and silver vessels are distinguished from the earthen, and the golden ones from the silver ones, and the earthen from the wooden.

In the first distinction he contrasts the good against the wicked; in the second, he compares the good with the better; and in the third, the wicked with the worse. For the gold and silver vessels are the good: the golden being the better, and the silver the less good. Similarly, the wooden and the earthen are the evil; the earthen being the worse, and the wooden the less evil.

Then he describes this diversity in terms of the use to which these vessels are put; for the good are the vessels unto honor, i.e., reserved for an honorable use; but the evil are the earthen and wooden vessels dedicated to dishonor, i.e., reserved for a base use. For in the human race there are some who are saints, i.e., precious vessels: as a massive vessel of gold, adorned with very precious stone (Sir 50:10); this man is to me a vessel of election (Acts 9:15). There are also some who are earthen vessels, namely, the wicked: the vessels of the deceitful are most wicked (Isa 32:7); the heart of a fool is like a broken vessel (Sir 21:17). The first vessels are unto honor, and they deserve eternal life: to them, indeed, who according to patience in good work seek glory and honor and incorruption, eternal life (Rom 2:7). The second vessels are unto shame: those that despise me, shall be despised (1 Kgs 2:30).

The aforesaid diversity can be applied to the Church's diversity in another way, so that the golden vessels are the prelates, but silver, the earthen and the wooden are persons holding lower rank, among which there are various grades. The fact that he adds, some indeed unto honor, but some unto dishonor, should not lead us to suppose that all golden and silver vessels are destined unto honor, and all the wooden unto dishonor, because from each state some will be saved and some will be damned.

The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!… He himself has bound the strong man and plundered his goods—that is, us, who had been abased in every manner of evil—and made us vessels fit for the Master's use, the use of our free will being made ready for any good work.

It is clear that this cleansing is done freely, for he says, "if any man shall cleanse himself," the converse of which rejoins that, if he does not cleanse himself, he will be a vessel unto dishonor, of no use to the Lord and only fit to be broken.

Whoever purges himself when placed in this life will be prepared for every good work in the future.

Do you see that being golden or earthen depends not on nature or material necessity, as the Manichaeans suppose, but on our will? For it is possible for each person to cleanse himself, that is, to completely free himself from what is earthen and wooden and to establish in himself a golden and silver disposition. Paul was earthen, but became golden. Judas was a golden vessel, but became earthen. So then, if earthen vessels are held in dishonor, how does the apostle say in another place: "we have this treasure in earthen vessels" (2 Cor. 4:7)? There he speaks of the nature of our body. For just as an earthen vessel is nothing other than fired clay, so also our body is nothing other than earth held together by the warmth of the soul. Here, however, the apostle speaks of free will.

So, the earthen vessels are unfit for the guiding purpose of the Lord God, Who desires that all be saved, although, as has been said, these vessels do appear suitable for other use.

That is, even if the time for action has not yet come, he will nevertheless be fit and ready even for martyrdom or virginity.

If any man therefore shall cleanse himself from these, because their company brings defilement: he that touches pitch, shall be defiled with it (Sir 13:1). Consequently, they must be avoided: go out from among them, and be ye separate, says the Lord, and touch not the unclean thing (2 Cor 6:17).

But the fruit they produce is of four kinds: the first is ordination to glory, because he shall be a vessel unto honor: for if he is defiled by them, it will be unto dishonor; if he cleanses himself, it will be unto honor: but to me your friends, O God, are made exceedingly honorable (Ps 138:17); take away the rust from the silver and there shall come forth a most pure vessel (Prov 25:4).

The others are the effects of grace: the first of these is man's sanctification; the second is man's ordination by a right intention; the third by the performance of works. In regard to the first, therefore, he says, sanctified: but you are washed, but you are sanctified (1 Cor 6:11). In regard to the second he says, profitable to the Lord. But does he need our service? Not at all: you have no need of my goods (Ps 13:2). But he says, profitable to the Lord, i.e., his profit redounds to the Lord's glory: to carry my name before the gentiles, and kings, and the children of Israel (Acts 9:15). In regard to the third he says, prepared unto every good work: I am prepared and am not troubled (Ps 118:60).

And he says, unto every good work, because affirmative commands do not oblige us to observe them every second. Consequently, one must be prepared to fulfill them, when the time comes.

"Flee also youthful lusts." Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish. These things must proceed from a heart not yet established, from a mind not deeply grounded, but in a wavering state. What then does he advise in order that none may be captivated by these things? "Flee youthful" imaginations, "but Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." He calls virtue in general, "righteousness": godliness of life, "faith, meekness, charity." What is meant by "those that call upon the Lord out of a pure heart"? It is as if he said, Rejoice not in those who only call upon the Lord; but those who call upon Him sincerely and unfeignedly, who have nothing of deceit about them, who approach Him in peace, who are not contentious. With these associate thyself. But with others be not easy, but only as far as lies in you, be peaceable.

Flee from youthful lust. But pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart.

Youthful lust is not only fornication alone, but also every improper desire, whether one lusts for power or for wealth; for these fantasies are foolish and unstable of mind. Indeed, even an old man becomes youthful.

But pursue righteousness. Righteousness is defined as the true and loyal temperament toward those we love.

love, and peace with those who call on the Lord. That is, to those who trust alone, those who call upon the Lord without deception and deceit; to the peaceful, the unarmed, unite with them, pursue what has been said with them.

from a pure heart. For one can also call upon piousness with hypocrisy.

Youthful lusts — not only the lust of fornication, but every improper desire, love of power, or love of gain. For these passions and fantasies are senseless and characteristic of unstable souls. See how even old age is likened to youth.

He calls "righteousness" virtue in general.

Faith and love genuine and firm toward those whom you love. As if he says: do not be unfaithful and unsteady. Therefore he adds the following.

That is, trust only those who call upon the Lord sincerely and without hypocrisy, who love peace and are not inclined to quarrels; associate with them.

But flee youthful desires: I say that you should avoid certain things, in order that you may be a cleansed vessel; therefore flee youthful desires.

It should be noted that he says this because Timothy is still a youth. These desires are the pursuit of outward vanities and carnal pleasures, both of which young men naturally desire: youth and pleasure are vain (Eccl 11:10). There are two reasons for this: one, because they have not experienced some of them; the other is because such natural pleasures act as a good medicine after labor. But the nature present in youths labors; consequently, it is inclined toward such pleasure.

Pursue justice, faith, hope, charity and peace: he shows him what things he should pursue, and lists four things: the first of these ordains him to his subjects, and this is justice, because the prince is the keeper of justice: the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8). The second ordains him to God; and this is faith, without which it is impossible to please God (Heb 11:6). The third is hope. The fourth ordains him to each one of his neighbors, namely, charity and peace, which extends even to enemies: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). From love follows peace, which implies a well-ordered concord.

What he says next, namely, with those who call on the name of the Lord out of a pure heart, can be explained one way by relating it to what he had just said. As if to say: pursue peace with them that call on the Lord. He says, out of a pure heart, because praise is not seemly in the mouth of a sinner (Sir 15:9).

But in Hebrews he says: follow peace with all men (Heb 12:14). Why, then, does he now say, with them that call on the Lord out of a pure heart?

I answer that we should be at peace with everyone, so far as it lies in our power; but there cannot be peace between good and evil persons, because peace implies concord, which cannot be kept with evil men.

It may be read another way: with them that call on the Lord with a pure heart, connecting this with what went before. As if to say: pursue peace and justice and the rest, as they do who call upon the Lord out of a pure heart.

The Stoics also, whom he mentions too, say not well that the Deity, being a body, pervades the vilest matter. He calls the jugglery of logic "the tradition of men." Wherefore also he adds, "Avoid juvenile questions. For such contentions are puerile." "But virtue is no lover of boys," says the philosopher Plato. And our struggle, according to Gorgias Leontinus, requires two virtues-boldness and wisdom-boldness to undergo danger, and wisdom to understand the enigma. For the Word, like the Olympian proclamation, calls him who is willing, and crowns him who is able to continue unmoved as far as the truth is concerned.

Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

A hermit said, 'Ask God to give you inner grief of heart and humility. Always look at your own sins, and do not judge another's. Be the servant of all. Do not make friends with a woman, or a boy or a heretic. Do not be self-confident. Control your tongue and appetite, and do not drink wine. If anyone speaks to you on a controversial matter, do not argue with him. If he speaks well, say, "Yes." If he speaks ill, say, "I don't know anything about that." Don't argue with what he has said, and then your mind will be at peace.'

For their system is blasphemous above all [others], since they represent that the Maker and Framer, who is one God, as I have shown, was produced from a defect or apostasy. They utter blasphemy, also, against our Lord, by cutting off and dividing Jesus from Christ, and Christ from the Saviour, and again the Saviour from the Word, and the Word from the Only-begotten. And since they allege that the Creator originated from a defect or apostasy, so have they also taught that Christ and the Holy Spirit were emitted on account of this defect, and that the Saviour was a product of those Aeons who were produced from a defect; so that there is nothing but blasphemy to be found among them. In the preceding book, then, the ideas of the apostles as to all these points have been set forth, to the effect that not only did they, "who from the beginning were eye-witnesses and ministers of the word" of truth, hold no such opinions, but that they did also preach to us to shun these doctrines, foreseeing by the Spirit those weak-minded persons who should be led astray.

"But foolish and unlearned questions avoid, knowing that they do gender strifes." Do you see how he everywhere draws him off from questions; not that he was not able to overthrow them; for he was well able. For had he not been able he would have said, Be diligent, that thou mayest be able to refute them; as when he says, "Give attendance to reading, for by so doing thou shalt both save thyself and them that hear thee." (1 Tim. iv. 13, 1 Tim iv. 16) But he knew that it was useless to enter at all into these disputes, that there will be no end of it, save contentions, enmities, insults, and reproaches. These "questions" therefore "avoid"; so that there are other questions, some relating to the Scriptures, some to other things.

Reject foolish and ignorant questions, knowing that they generate arguments. A servant of the Lord must not argue but be gentle to all, able to teach, patient.

foolish and ignorant. For there are also sound and learned questions, namely those concerning the sacred Scriptures. But why did he say, "Reject," and not rather, "Convince and refute it yourself"? Because a good answer brings no benefit: for they generate arguments.

A servant of the Lord must not argue. For the servants of Christ ought to be peaceful.

but be gentle to all. If one ought to be gentle and mild, how did he say elsewhere: "Rebuke them sharply," (Titus 1:13) and: "Let not the youth be despised"? (1 Tim. 4:12) Because it happens that one can rebuke sharply with mildness, and rashly and severely.

able to teach, that is, to those who desire to learn. Furthermore, flee from a heretical man after one or two warnings.

patient. For indeed, boldness is fierce, but gentleness knows how to persuade. For who would be persuaded by the bold one, who is often opposed even by the one advising? How then does Paul say elsewhere, after the first and second admonition, to avoid heretics? For see, having said this here as well, he designated the heretics as those challenging. And we say that those confessed and incurably ill must be avoided. But those concerning whom the matter was doubtful, and it is clear from what was said, "that God may grant them repentance." For the phrase "may" is a custom for us to speak about the uncertain.

Do you see how the apostle everywhere steers Timothy away from disputes? This is not because Timothy was unable to refute them; he was able; but because it is utterly useless even to enter into such disputes. Nothing good comes from them except quarreling and hatred. Such disputes, he says, reject as foolish. There are other inquiries, namely, about the truths of Scripture, which should not be rejected, because they do not give birth to strife. See how those err who also quarrel in their inquiries concerning the Scriptures.

Avoid foolish and unlearned questions: Foolish questions must be avoided, because their subject matter deals with foolish things, i.e., with things contrary to wisdom, namely, with matters contrary to divine wisdom. A man should not raise such questions, but resist them: every man is become a fool for knowledge (Jer 10:14).

But he says, unlearned questions, because of the manner in which they are proposed, namely, by shouting. Or, unlearned, on the part of the matters under doubt; for example, if someone calls into doubt some article which the entire Church holds: but Job has spoken foolishly and his words sound not discipline (Job 34:35).

But questions should be loved to the extent that they lead one to the truth, for all should believe one and the same thing. But foolish questions lead not to the truth but to strife, which must be avoided: behold, you fast for debates and strife, and strike with the fist wickedly (Isa 58:4).

Since there are so many deceptions and errors of wicked and perverse men clamoring against wisdom, how great is the need of a clean and single eye in order to find the path to wisdom! To escape all of these is the same as to reach the utmost security of peace and the unchangeable abode of wisdom. The noise of wranglers is of little account unless a man becomes a hindrance even to himself. But this can be seen only by a few, and there is great danger that no one may see it in the midst of contention and strife.… Therefore, "Blessed are the peacemakers, for they shall be called the children of God."

But it happens, by a love of presumption and of obstinacy, that one would rather maintain his own evil and false position, than agree in the right and true which belongs to another. Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be "litigious, nor contentious, but gentle and teachable." Now he is teachable who is meek and gentle to the patience of learning. For it behoves a bishop not only to teach, but also to learn; because he also teaches better who daily increases and advances by learning better; which very thing, moreover, the same Apostle Paul teaches, when he admonishes, "that if anything better be revealed to one sitting by, the first should hold his peace." But there is a brief way for religious and simple minds, both to put away error, and to find and to elicit truth. For if we return to the head and source of divine tradition, human error ceases; and having seen the reason of the heavenly sacraments, whatever lay hid in obscurity under the gloom and cloud of darkness, is opened into the light of the truth. If a channel supplying water, which formerly flowed plentifully and freely, suddenly fail, do we not go to the fountain, that there the reason of the failure may be ascertained, whether from the drying up of the springs the water has failed at the fountainhead, or whether, flowing thence free and full, it has failed in the midst of its course; that so, if it has been caused by the fault of an interrupted or leaky channel, that the constant stream does not flow uninterruptedly and continuously, then the channel being repaired and strengthened, the water collected may be supplied for the use and drink of the city, with the same fertility and plenty with which it issues from the spring? And this it behoves the priests of God to do now, if they would keep the divine precepts, that if in any respect the truth have wavered and vacillated, we should return to our original and Lord, and to the evangelical and apostolical tradition; and thence may arise the ground of our action, whence has taken rise both our order and our origin.

Poemen said, 'If a man sins and denies it, saying, "I have not sinned," do not correct him, or you will destroy any intention he might have of changing. If you say, "Do not be cast down, my brother, but be careful about that in future," you will move his heart to repent.'

And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he that goes astray return?" Permit them, then, to be instructed by you. Be ye therefore the ministers of God, and the mouth of Christ. For thus saith the Lord, "If ye take forth the precious from the vile, ye shall be as my mouth." Be ye humble in response to their wrath; oppose to their blasphemies your earnest prayers; while they go astray, stand ye stedfast in the faith. Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ;" and Moses was meek above all men; and David was exceeding meek. Wherefore Paul exhorts as follows: "The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves." Do not seek to avenge yourselves on those that injure you, for says [the Scripture], If I have returned evil to those who returned evil to me." Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again ; " when He was crucified, He answered not; "when He suffered, He threatened not ; " but prayed for His enemies, "Father, forgive them; they know not what they do." If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," in Christ Jesus.

"And the servant of the Lord must not strive." Not even in questions ought he to strive, for the servant of the Lord must keep far from strife, since God is the God of peace, and what should the servant of the God of peace have to do with strife? "But be gentle unto all men." How is it then he says, "Rebuke with all authority" (Tit. ii. 15); and again, "Let no man despise thy youth" (1 Tim. iv. 12): and again, "Rebuke them Sharply"? (Tit. i. 13.) Because this is consistent with meekness. For a strong rebuke, if it be given with gentleness, is most likely to wound deeply: for it is possible, indeed it is, to touch more effectually by gentleness, than one overawes by boldness. "Apt to teach"; that is, those who are willing to be taught. For "a man that is an heretic," he says, "after the first and second admonition reject." (Tit. iii. 10.) "Patient." He has well added this, for it is a quality which a teacher above all things ought to possess. All things are vain without it. And if fishermen do not despair, though often they cast their nets for a whole day without catching anything, much more should not we. For see what is the result. From constant teaching, it often happens that the plow of the word, descending to the depth of the soul, roots out the evil passion that troubled it. For he that hears often will at length be affected. A man cannot go on hearing continually without some effect being produced. Sometimes therefore, when he was on the point of being persuaded, he is lost by our becoming weary. For the same thing occurs, as if an unskillful husbandman should in the first year dig about the vine he had planted, and seeking to reap some fruit in the second year, and again in the third, and gathering nothing, should after three years despair, and in the fourth year, when he was about to receive the recompense of his labors, abandon his vine.

For unjust judgments are to be guarded against by all, especially however by the servants of God. "And the servant of the Lord must not strive". For the universal Church which has been redeemed by the blood of Christ, and aid all who serve the Lord, and give help to all who live piously by apostolic authority. All who will live

"Courteous," that is, meek. Why then does the apostle say, "rebuke with all authority and strictly" (Tit. 2:15), and again, "let no one despise your youth" (1 Tim. 4:12)? Because a strong rebuke is especially moving when it is made with meekness. One can sooner move with meekness than put to shame with strictness.

For those who wish to learn. For he himself says: "A man that is an heretic after the first and second admonition reject" (Tit. 3:10).

In particular, this quality must be possessed both in awaiting conversion, and in constant teaching, and in not being quick to excommunicate. See what follows next.

The servant of the Lord, i.e., a person dedicated to the Lord's service, must not wrangle: not quarrelsome (1 Tim 3:3).

But be mild toward all men: anyone who desires to dispute must be mild: he will teach the meek his ways (Ps 24:9). For meekness is a virtue that restrains anger, which disturbs the judgment of reason, whereas calm reason is required in questions and judgments of truth: learn of me, because I am meek and humble of heart (Matt 11:29).

The specific advice is that he should have docility in relation to his superiors, patience in the face of persecutions, correction in dealing with false teachers.

In regard to the first he says, apt to teach, i.e., prepared to be corrected by anyone: and this heavenly wisdom: but the wisdom which is from above is, first of all, chaste, then peaceable, modest, easy to be persuaded (Jas 3:17). In regard to the second he says, patient: they shall be patient that they may show (Ps 91:15); the learning of a man is known by patience (Prov 19:11).

But then in the correction and repression of other men's sins, one must take heed that in rebuking another he does not lift up himself. The sentence of the apostle must be remembered: "Let one who thinks he stands, take heed lest he fall." Let the voice of chiding sound outwardly in tones of terror, let the spirit of love and gentleness be maintained within.… So then you must neither consent to evil, so as to approve of it, nor be negligent, so as not to reprove it, nor be proud, so as to reprove it in a tone of insult.

Now, penance itself is often omitted because of weakness, even when in church custom there is an adequate reason why it should be performed. For shame is the fear of displeasing men, when one loves good opinion more than he regards judgment, which would make him humble in penitence. Thus not only for one to repent but also in order that he may be enabled to do so, the mercy of God is prerequisite. Otherwise, the apostle would not say of some, "In case God gives them repentance."

Let Pelagius confess that pardon is granted to the repentant according to the grace and mercy of God, not according to his merits. It is that very repentance which the apostle called the gift of God when he said of certain ones, "Lest God perhaps may grant them repentance."

The superior should not administer a rebuke to wrongdoers when his own passions are aroused. By admonishing a brother with anger and indignation, he does not free him from his faults but involves himself in the error.… Nor should he become vehemently angry even when he himself is treated with contempt. When he sees such treatment inflicted upon another, he should again show himself indulgent toward the sinner; but more than that, he ought, in the latter case, to manifest displeasure at the wrong done.

Therefore, let us not be provoked with these men, let us not use anger as an excuse, but let us talk with them gently and with kindness. Nothing is more forceful and effective than treatment which is gentle and kind. This is why Paul told us to hold fast to such conduct with all the earnestness of our hearts when he said, "The servant of the Lord must not be quarrelsome but must be kindly toward all." He did not say "only to your brothers" but "toward all." And again, when he said, "Let your gentleness be known," he did not say "to your brothers" but "to all men." What good does it do you, he means, if you love those who love you.

For the pastor of sheep has his flock following him, wherever he may lead them: and if any should stray out of the straight path, and, deserting the good pasture, feed in unproductive or rugged places, a loud shout suffices to collect them and bring back to the fold those who have been parted from it: but if a human being wanders away from the right faith, great exertion, perseverance and patience are required; for he cannot be dragged back by force, nor constrained by fear, but must be led back by persuasion to the truth from which he originally swerved. The pastor therefore ought to be of a noble spirit, so as not to despond, or to despair of the salvation of wanderers from the fold, but continually to reason with himself and say, "Peradventure God will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil."

"In meekness instructing those that oppose themselves." For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, "A man that is an heretic, after the first and second admonition, reject"? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure. "If God peradventure will give them repentance to the acknowledging of the truth." What he says amounts to this. Perhaps there will be a reformation. Perhaps! for it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. "In meekness," he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration.

Correcting challengers with gentleness, in the hope that God may grant them repentance leading to a knowledge of the truth, and that they may come to their senses and escape the Devil's snare, having been captured by him to do his will.

correcting challengers with gentleness. For this is most necessary. For often he who has been given advice ten times and has not listened will obey another who gives advice once, clearly the first ten counselors are working against their own interest.

that God may grant them repentance. And if it happens, Paul says, it is the work of God, not only of your gentleness. He suppresses the mindset of the teachers, leading the matter up to God.

and that they may come to their senses and escape the Devil's snare. But what is the knowledge of the truth? It is to recover from the Devil and from false doctrines, toward the truth of faith. See how, as from drunkenness or madness, Paul said they recover from the Devil's snare. For just as a little bird, even if caught by the tip of its foot, is still under the snare beneath it; so also we, even if we stray slightly from the doctrine, are caught under the Devil's snare.

having been captured by him. Being revived while captured, that is, being seized and confined by error to the will of the Devil. For those who are led astray by evil doctrines, having been seized to the Devil's own will, are held by the Devil.

Prophecy of abundant human wickedness, through reprehensible deceit.

With strictness and scolding the soul cannot absorb anything useful. For he who wishes to learn something useful must first of all be well-disposed toward the teacher. But how can one be well-disposed toward a person who is angry and scolds? Why then does the apostle say: "reject a heretic after a first and second admonition"? There he speaks of an incorrigible person, one who is known to be incurably ill; but here the discussion is not about those who are already incurable, as is evident from what follows.

Perhaps, he says, there will also be some correction. The expression "if perhaps" is used of things unknown or doubtful. Consequently, one must withdraw only from people who are completely incurable; the doubtful ones must be endeavored to correct. Notice how, teaching humility, he did not say: can you not, but: "if perhaps God will grant them repentance to come to their senses." If, he says, anything does happen, it belongs to the Lord; do not be proud. Therefore, even if we persuade someone, let us not think that we ourselves persuaded them.

With modesty admonishing those who resist the truth: because one who admonishes should be moderate: you who are spiritual, instruct such a one in the spirit of meekness (Gal 6:1).

If peradventure God may give them repentance: he gives the reason why he should avoid these things, and he answers a tacit question. For someone could say: they resist the truth and should be corrected. I answer that God the Father is able to lead them to repentance, which is something for which a just man should strive.

He says, therefore, if peradventure, i.e., God sometimes may give them repentance, because they resist from pride which makes it difficult to see what penance to give.

Here Pelagius's error is rejected, who says that the gifts of grace spring from our works. But this is shown to be wrong, because even the beginning of good work, namely, repentance, is given by God: convert us, O Lord, to you, and we shall be converted (Lam 5:21); we have conceived, and been as it were in labor (Isa 26:18).

The fruit of repentance is twofold, namely, knowledge of the truth and freedom from the devil's power.

In regard to the first he says, to know the truth, because when one resists the truth out of wickedness, the wickedness itself blinds him; hence, when the wickedness is removed, he knows the truth: and they shall know the truth (John 8:32).

For as many as are of Christ are also with the bishop; but as many as fall away from him, and embrace communion with the accursed, these shall be cut off along with them. For they are not Christ's husbandry, but the seed of the enemy, from whom may you ever be delivered by the prayers of the shepherd, that most faithful and gentle shepherd who presides over you. I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ.

"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is truly said, "Who are taken captive," for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if peradventure you should be able, but, "if peradventure God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, thou waterest but He soweth and maketh it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. "Taken captive by him," he says, "to His will." This no one will say relates to doctrine, but to life. For "His will" is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these. "If peradventure," he says, "they may recover, that are taken captive, unto His will." Now "If peradventure," implies much longsuffering. For not to do the will of God is a snare of the devil. For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil.

Understand this not only in relation to teaching, but also in relation to life. People are in the snare of the devil not only in teaching, but also in life. Consequently, without bitterness one must correct also those who waver in life. For just as a sparrow, even if caught by only one part, I mean the foot, is in the power of the one who set the snare, so we too are in the power of the devil, even if we have been caught by him not entirely, I mean in both faith and life, but only in life.

In errors, he says, they are mired; but having been captured by God into His will, that is, God's will, perhaps they will come out of the waters of error. The will of God is not only to believe, but also to live rightly. Therefore, understand this not only in relation to dogmas, but also to life. Some understand the expression "who captured them into his will" as referring to the devil.

And they may recover themselves from the snares of the devil, i.e., from the causes of error on the part of the intellect, as false phantasies, and on the part of the will, as envies, pride, and the like.

But the need for repentance is pressing, so that if a person rejects it, the devil will rule him; hence he says, by whom they are held captive, because he that sins is the servant of sin (John 8:34). And he says, at his will, namely, such a man does the devil's will.

But one might object: the devil does not command all he would at the beginning.

I answer that he gets only as much as he is permitted; but it is difficult to wrest from him what he has grasped: shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? (Isa 49:24).