1 Timothy 2
Commentary from 40 fathers
For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
за царѧ̀ и҆ за всѣ́хъ, и҆̀же во вла́сти сꙋ́ть, да ти́хое и҆ безмо́лвное житїѐ поживе́мъ во всѧ́цѣмъ бл҃гоче́стїи и҆ чтⷭ҇отѣ̀:
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.
Epistle to the Philippians 12
Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that "we may lead a quiet and peaceable life."
to Autolycus, Book 3, Chapter XIV
If you think that we have no interest in the emperor’s welfare, look into our literature, read the Word of God. We ourselves do not keep it concealed, and in fact it is in some cases by chance handed over to outsiders. Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors.
Apology 31.1-2
Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, "Pray for kings, and rulers, and powers, that all may be peace with you." For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects.
The Apology
How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.
To His Wife Book 1
Then Celsus next exhorts us to help the emperor with all our power, and cooperate with him in all that is right, and fight for him, and be fellow soldiers if he presses for this, and fellow generals with him. We may reply to this that at appropriate times we render to the emperors divine help, if I may so say, by taking up even the whole armor of God. And this we do in obedience to the apostolic utterance which says, “I exhort you, therefore, first to make prayers, supplications, intercessions and thanksgivings for all men, for emperors, and all that are in authority.” Indeed, the more pious a man is, the more effective he is in helping the emperors—more so than the soldiers who go out into the lines and kill all the enemy troops that they can.
Against Celsus 8.73
Give him the victory, O God, that his heart may be set on peace and the praise of Your holy name, that we too in his peaceful reign may spend a calm and tranquil life in all reverence and godly fear, through the grace, mercy, and love of Your only-begotten Son.
Divine Liturgy of St. Mark, Section IX
We further pray to Thee for me, who am nothing, who offer to Thee, for the whole presbytery, for the deacons and all the clergy, that Thou wilt make them wise, and replenish them with the Holy Spirit. We further pray to Thee, O Lord, "for the king and all in authority," for the whole army, that they may be peaceable towards us, that so, leading the whole time of our life in quietness and unanimity, we may glorify Thee through Jesus Christ, who is our hope.
Constitutions of the Holy Apostles Book 8
Let us pray for this church and people. Let us pray for every episcopate, every presbytery, all the deacons and ministers in Christ, for the whole congregation, that the Lord will keep and preserve them all. Let us pray "for kings and those in authority," that they may be peaceable toward us, "that so we may have and lead a quiet and peaceable life in all godliness and honesty."
Constitutions of the Holy Apostles Book 8
But some one perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings? for kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, "for all men," then "for kings"; for if he had only mentioned kings, that might have been suspected. And then since the soul of some Christians might be slow at hearing this, and reject the exhortation, if at the celebration of the holy Mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice, "that we may lead a quiet and peaceable life"; as much as to say, Their safety is a security to us; as also in his Epistle to the Romans, he exhorts them to obey their rulers, "not for wrath but for conscience' sake." For God has appointed government for the public good. When therefore they make war for this end, and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers? It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved, and prospered in their wars, our affairs must necessarily be involved in confusion and trouble; and if they were cut off, we must either serve ourselves, or be scattered up and down as fugitives. For they are a sort of bulwarks thrown up before us, within which those who are inclosed are in peace and safety.
Homily on 1 Timothy 6
If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. For there are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, "For my love they are my adversaries, but I give myself unto prayer"; and again, "I was at peace with them that hate peace"; and, "I am for peace; but when I speak, they are for war." But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. For what advantage is it, that the world enjoys profound peace, if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, "That we may lead a quiet and peaceable life." But if any one is disturbed when there is quiet, he is a miserable creature. Seest thou that He speaks of this peace which I call the third kind? Therefore when he has said, "that we may lead a quiet and peaceable life," he does not stop there, but adds "in all godliness and honesty." But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there?
For that we may not suppose that he speaks of that sort of life which all men live, when he says, "that we may lead a quiet and peaceable life," he adds, "in all godliness and honesty," since a quiet and peaceable life may be led by heathens, and profligates, and voluptuous and wanton persons may be found living such a life. That this cannot be meant, is plain, from what he adds, "in all godliness and honesty." Such a life is exposed to snares, and conflicts, and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel, and plain too, in that he speaks not simply of godliness, but adds, of "all godliness." For in saying this he seems to insist on a godliness not only of doctrine, but such as is supported by life, for in both surely must godliness be required. For of what advantage is it to be godly as to doctrine, but ungodly in life? and that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, "They profess that they know God, but in works they deny Him." And again, "He hath denied the faith, and is worse than an infidel." And, "If any man that is called a brother be a fornicator, or covetous, or an idolater," such a man honors not God. And, "He that hateth his brother, knoweth not God." Such are the various ways of ungodliness. Therefore he says, "All godliness and good order." For not only is the fornicator not honest, but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites, which he who does not chastise, is called dissolute. For men are called dissolute from not restraining their desires, so that the passionate, the envious, the covetous, the deceitful, and every one that lives in sin, may be called dissolute, disorderly, and licentious.
Homily on 1 Timothy 7
My very special reason for saying all this was that after I had briefly defined and interpreted these terms [i.e., the terms of 1 Timothy 2:1], no one should think of overlooking the passage that follows, “for all men, for kings and for all those who are in high station, that we may lead a quiet and peaceable life in all piety and charity,” and that no one should imagine, by a common frailty of the human mind, that these prayers are not also to be made even for those at whose hands the church suffers persecution. For the members of Christ are to be gathered from every class. Hence he continues and says, “for this is good and acceptable in the sight of God our Savior, who desires all men to be saved and come to the knowledge of the truth.” And that no one might say there can be a way of salvation without partaking of the body and blood of Christ but simply by living a good manner of life and worshiping one God Almighty, Paul continues: “For there is one God and one mediator of God and men, the man Christ Jesus.” This makes it clear that what he had said above, “He will have all men to be saved,” is to be realized only through a mediator who would not be God, as the Word is always God, but the man Christ Jesus, since “the Word was made flesh and dwelt among us.”
Letters 149.2.17
As the life of the body is the soul, so the “blessed life” of a man is God. As the sacred writings of the Hebrews have it, “Happy is that people whose God is the Lord.” Yet even such a people cherishes a peace of its own which is not to be scorned, although in the end it is not to be had because this peace, before the end, was abused. Meanwhile, it is to our advantage that there be such peace in this life. For, as long as the two cities are mingled together, we can make use of the peace of Babylon. Faith can assure our exodus from Babylon, but our pilgrim status, for the time being, makes us neighbors. All of this was in St. Paul’s mind when he advised the church to pray for this world’s kings and high authorities—in order that “we may lead a quiet and peaceful life in all piety and worthy behavior.” Jeremiah, too, predicting the Babylonian captivity to the Old Testament Jews, gave them orders from God to go submissively and to serve their God by such sufferings, and meanwhile to pray for Babylon. “For in the peace thereof,” he said, “shall be your peace”—referring, of course, to the peace of this world, which the good and bad share in common.
City of God 19.26
Since it was likely that the soul of a Christian was troubled by the fact that during the performance of the sacraments it was commanded to pray for unbelieving rulers, the apostle also presents the advantage, so as to at least in this way incline them to accept the exhortation. Their salvation, he says, brings us tranquility: they wage war so that we may be safe. So then, would it be at all reasonable if they expose themselves to dangers for the sake of our safety, while we are unwilling even to open our lips to pray for them?
The apostle added these words because for many a peaceful life, undisturbed by wars, serves as an occasion for nothing but pleasures and mutual displeasures, from which false doctrines are also born. "That we may lead a life," he says, not in pleasures and mutual offenses, but "in all godliness": in "all" — not only in the purest right belief, free from all heresies, but also in a life according to faith; for there is an ungodliness manifested by one's life as well, of which it is said: "they profess that they know God, but in works they deny Him" (Tit. 1:16). Likewise, "that we may lead a life in all purity" means: to live not only in abstinence from deeds of fleshly lust, but also in every virtue. Thus, when we enjoy outward peace, we must have peace in the soul, living in godliness and purity; for in such a case we will indeed live a truly peaceful and tranquil life. There are three kinds of wars that disturb peace: from barbarians, from those who plot against us and live in the same place with us, and from the passions that rise up against us from within. The war from barbarians is ended by the vigilance and courage of rulers, whom we too must assist with our prayers; the war that comes from those who hate us is to be quelled by gentle yielding and prayers, as the prophet David gave an example, saying: "with those who hate peace I was peaceful" (Ps. 120:6–7), and: "they war against me, but I pray" (Ps. 109:4) — and the war that rises up within us ourselves is to be quelled by all the weapons of righteousness.
Commentary on 1 Timothy
In regard to the first, therefore, he says that we should pray for all men; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16).
But for whom in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son (Bar 1:11). And the Apostle says: let every soul be subject to higher powers (Rom 13:1); be subject therefore to every human creature for God's sake: whether it be to the king as excelling, or to governors as sent by him (1 Pet 2:13). Subjects, of course, ought to bestow upon their masters something from their own resources.
The utility of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church of course has its own peace, in which the world does not share, because there is no peace for the wicked. But there is another peace, which is common to both; and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jer 29:7).
Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Cor 7:5). In regard to the first he says, that we may lead a quiet; in regard to the second, and a peaceable life.
And although earthly peace is shared both by the good and the wicked, yet the one does not use it in the same way as the other. For the wicked use it for two purposes, namely, to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). Holy men, on the other hand, use it properly, for they employ it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).
Commentary on 1 Timothy
For this is good and acceptable in the sight of God our Saviour;
τοῦτο γὰρ καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν Θεοῦ,
сїе́ бо добро̀ и҆ прїѧ́тно пред̾ сп҃си́телемъ на́шимъ бг҃омъ,
He says, "supplications, prayers, intercessions, and giving of thanks." For we must give thanks to God for the good that befalls others, as that He maketh the sun to shine upon the evil and the good, and sendeth His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor's good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor's good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.
Homily on 1 Timothy 6
What is said to be "acceptable"? The praying for all men. This God accepts, this He wills.
Homily on 1 Timothy 7
3–4For this is good and acceptable in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.
who desires all people to be saved. He says, if He Himself desires all to be saved, the Lord who also saves, who then needs my prayers? Yes. For you draw them and those to love, and you show affection. "Imitate," He says, "the purpose of God." (Eph. 5:1) For He Himself desires all people to be saved, and you pray for all people above all.
and to come to the knowledge of the truth. Paul said, "To the knowledge of the truth." Then he explains what the truth in doctrines is. If therefore God wills, he says, why does what He wills not happen? It does not happen because they do not want it. For God does nothing by compulsion.
Commentary on 1 Timothy
Prayer for all, both unbelievers and heretics, is what the word "this" points to. This is also "good" by nature, because we are all of one and the same nature, and it is also "pleasing" to God.
Commentary on 1 Timothy
Then when he says, for this is good, he gives the reasons for praying: and he does two things; first, he gives the reasons; second, he proves something he had assumed, at for there is one God. In regard to the first: first, he gives the reason from the nature of the work; second, on the part of God, at and acceptable.
He gives the reason from the nature of the work, because when something is good in itself, we should do it; but prayer for others is this type of thing, because it is an act of charity. Therefore, he says, for this is good: it is good in the sight of your saints (Ps 51:11).
Also on the side of God, and acceptable in the sight of God: then you shall accept the sacrifices of justice (Ps 50:21), which could be offered only under charity. And he says, our Savior, because God alone saves: there is no savior besides me (Isa 43:11).
Commentary on 1 Timothy
Who will have all men to be saved, and to come unto the knowledge of the truth.
ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.
и҆́же всѣ̑мъ человѣ́кѡмъ хо́щетъ спасти́сѧ и҆ въ ра́зꙋмъ и҆́стины прїитѝ.
You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God; " but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth."
Epistle of Ignatius to the Philadelphians
We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish,
Therefore, because God is merciful and “wishes all men to be saved,” he says, “I will visit their crimes with an iron rod and their sins with whips. I will not, however, remove my mercy from them.” … For “God is jealous” and does not wish that soul which he betrothed to himself in faith to remain in the defilement of sin, but wishes it immediately to be purified, wishes it swiftly to cast out all its impurities, if it has by chance been snatched away to some.
Homilies on Exodus 8.6
That is, God, the Maker of all men; therefore, also, according to the apostle, He "will have all men to be saved, and to come unto the knowledge of the truth."
Look down upon these persons who have bended the neck of their soul and body to Thee; for Thou desirest not the death of a sinner, but his repentance, that he turn from his wicked way, and live. Thou who didst accept the repentance of the Ninevites, who willest that all men be saved, and come to the acknowledgment of the truth; who didst accept of that son who had consumed his substance in riotous living, with the bowels of a father, on account of his repentance; do Thou now accept of the repentance of Thy supplicants: for there is no man that will not sin; for "if Thou, O Lord, markest iniquities, O Lord, who shall stand? For with Thee there is propitiation." And do Thou restore them to Thy holy Church, into their former dignity and honour, through Christ our God and Saviour, by whom glory and adoration be to Thee, in the Holy Ghost, for ever. Amen.
Constitutions of the Holy Apostles Book 8
That God wishes all men to be saved means that he wishes that all who freely and willingly desire it shall find salvation.
Commentary on the First Letter to Timothy
To those who with simplicity of heart receive the preaching of the cross and the resurrection, the same grace should be a cause of equal thankfulness to the Son and to the Father. Now, moreover, that the Son has accomplished the Father’s will (and this, in the language of the apostle, is “that all men should be saved”), they ought for this gift to honor the Father and the Son alike. This is because our salvation would not have been accomplished had not the good will of the Father proceeded to actual operation for us through his own power. And we have learned from Scripture that the Son is the power of the Father.
Against Eunomius 12.3
Is God not good to everyone then? Indeed, He is good to everyone, because He is the Savior of all, especially the faithful; and for this reason the Lord Jesus came, to save what was lost: He came to take away the sin of the world, to heal our wounds. But because not everyone seeks the medicine, but many refuse it, lest the force of the ulcer be aggravated by the remedies, He who desires to heal does not compel the unwilling.
Interrogation of Job and David, Book 3, Chapter 2
See how great the darkness is [in discussing the nature of God], and how everywhere there is need of faith. This much is sure and solid. But let us now come to matters less sure, for example, as to the relation of the divine will and its way of working. Is God’s will already immediately his working? Is it a particular type of causality? If God is immutable, how does God’s will enter into physical movement?… Is the movement in God’s willing reducible to the familiar seven types of causality? Is God’s movement more like the movement of the mind? Not quite. For in many things the mind is even absurdly moved. When God wills, is he already at work or not? If to will is to work and God wills all men to be good and to be saved, why doesn’t this come immediately to pass? There is here a subtler distinction between God’s [primordial] willing and God’s actual working within history.
Homilies on Colossians 5
And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren.
Homily on 1 Timothy 6
Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; "that we may lead a quiet and peaceable life"; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.
But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, "who will have all men to be saved"; without this all other is nothing great, a mere nominal salvation, and only in words. "And to come to the knowledge of the truth." The truth: what truth? Faith in Him. And indeed he had previously said, "Charge some that they teach no other doctrine." But that no one may consider such as enemies, and on that account raise troubles against them; he says that "He willeth that all men should be saved, and come to the knowledge of the truth"; and having said this, he adds,
Homily on 1 Timothy 7
Accordingly. When we hear and read in sacred Scripture that God “wills that all should be saved,” although we know well enough that not all are saved, we are not on that account to underrate the omnipotent will of God. Rather, we must understand the Scripture, “who will have all to be saved,” as meaning that no one is saved unless God wills his salvation. It is not that there is no one whose salvation God does not will, but that no one is saved unless God wills it. Moreover, God’s will should be sought in prayer, because if he wills, then what he wills must necessarily be. And, indeed, it was of prayer to God that the apostle was speaking when he made that statement.
Enchiridion 103.27
And what is written, that “he wills all men to be saved,” while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: “He wills all men to be saved” is so said that all the predestinated may be understood by it, because every kind of man is among them.
On Rebuke and Grace 14.44
To pray “Thy will be done in earth, as it is in heaven” is to pray that men may be like angels, that as angels fulfill God’s will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God’s providence for his good, and that he thinks and cares more for the good of his people and their salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all men, according to that text of Paul, “who wills all men to be saved and to come to the knowledge of the truth.”
Conferences 9.20.1
As angels fulfill God’s will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God’s providence for good. God thinks and cares more for our good and our salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all.
Conferences 9.20.1
For God’s purpose, according to which he did not make the human being to perish but to live forever, abides unchanging. When his kindness sees shining in us the slightest glimmer of good will, which he himself has sparked from the hard flint of our heart, he fosters it, stirs it up and strengthens it with his inspiration, “desiring all to be saved and to come to the knowledge of the truth.”
Conferences 13.7.1
The third kind of absolute worship is thanksgiving for all the good things he has created for us. All things owe a debt of thanks to God and must offer him ceaseless worship, because all things have their existence from him, and in him all things hold together. He gives lavishly of his gifts to all, without being asked. He desires all men to be saved and to partake of his goodness. He is long-suffering with us sinners, for he makes his sun rise on the evil and on the good, and sends rain on the just and the unjust. He is the Son of God, yet he became one of us for our sake and made us participants of his divine nature, so that “we shall be like him,” as John the Theologian says in his catholic epistle.
On Divine Images 3.30
If He wants all people to be saved, desire this yourself too, and imitate God; and if you desire this, then pray. But if He Himself wants it, then what need, you will ask, is there for prayer on my part? This brings them much benefit, for it disposes them to love, does not allow you to become hardened, and very likely draws them back again to the faith. Know that salvation comes from faith. "And came to the knowledge of the truth," that is, faith in Him; for this is the only truth.
Commentary on 1 Timothy
And he proves that it is acceptable, when he says, who wills that all men be saved: not willing that anyone should perish (2 Pet 3:9).
But something contrary to this is found in the Psalms: he has done all things whatsoever he would (Ps 113:11). Therefore, he saves everyone. But if you say that he does not, because man does not will it, then it seems that the omnipotent is frustrated by a will that is not omnipotent.
The answer is that willing refers sometimes to the will of his good pleasure and sometimes to the signified will. By his signified will he wills to save all, because he offers to all the precepts, counsels and remedies required for salvation.
As to the will of his good pleasure, this is explained in four ways. First, in the mode of a causal utterance, as when God is said to make something because he makes others do it: the Spirit asks for the saints (Rom 8:26), i.e., he causes them to ask. In this way God wills this, because he makes his saints will that all men be saved. This type of willing should be found in the saints, because they do not know who are predestined and who are not.
Second, when it is applied to a limited number, i.e., to all who are saved, because no one is saved except through his will; just as in one school the teacher teaches all the boys of this city, because no one is taught by anyone but he.
In a third way, when it is applied to the species of each individual but not to the individual of each species, i.e., no species of men are excepted from salvation; because formerly it was offered to the Jews only, but now to all men.
Fourth, according to Damascene, so that it is understood to be about his antecedent will, and not the consequent. For in God's will, although there are no prior things and subsequent things, his will is nevertheless described as antecedent and consequent. Likewise, according to the order of things willed, according to which the will can be considered in two ways: namely, in general or absolutely, and according to certain circumstances, and in particular. Here the absolute and general consideration is considered prior to the particular and relative consideration. Then the absolute will is, as it were, antecedent, and the will of anything in particular is, as it were, consequent. For example, a merchant who absolutely wills to save all his goods, and this by his antecedent will; but if he considers the safety factor, he does not will all his goods to be saved, through comparison to others, namely, when the sinking of his ship follows the saving of all his goods. And this will is consequent. Similarly, in God's case, the salvation of all men considered in itself has a reckoning so that it might be desirable; which is what the Apostle means here: therefore, he is speaking of his antecedent will. But if the good of justice is considered, and that sins be punished, thus he does not want; and this is his consequent will.
And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).
Commentary on 1 Timothy
For there is one God, and one mediator between God and men, the man Christ Jesus;
εἷς γὰρ Θεός, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς,
Є҆ди́нъ бо є҆́сть бг҃ъ, и҆ є҆ди́нъ хода́тай бг҃а и҆ человѣ́кѡвъ, чл҃вѣ́къ хрⷭ҇то́съ і҆и҃съ,
Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" since indeed He is our Father, whose debtors we were, having transgressed His commandments.
Against Heresies Book 5
Valentinus, indeed, on the strength of his heretical system, might consistently fantasize a spiritual flesh for Christ. Any who refused to believe that that flesh was human might then pretend it to be anything he liked. This pretense characterizes all heresies. For if his flesh was not human and was not born of man, I do not see of what substance Paul himself spoke, when he said “The man Christ Jesus is the one mediator between God and man.”
On the Flesh of Christ 15
The Apostle Paul likewise says: "The man Christ Jesus is the one Mediator between God and man." Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you.
On the Flesh of Christ
Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection.
On the Resurrection of the Flesh
Wherever it may be, it is in safe keeping in God's presence, through that most faithful "Mediator between God and man, (the man) Jesus Christ," who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit.
On the Resurrection of the Flesh
of the flesh; of the Spirit, God-and the angel designated Him as "the Son of God," in respect of that nature, in which He was Spirit, reserving for the flesh the appellation "Son of Man." In like manner, again, the apostle calls Him "the Mediator between God and Men," and so affirmed His participation of both substances.
Against Praxeas
Now, in order that He might be shown to have together in Himself at once the nature of God and that of man,-as the apostle, too, says: "Mediator between God and men, the man Christ Jesus.
Exegetical Fragments
Through his body the church has been allied to Christ and has been enabled to become a partaker in the Word of God. We know this both from the fact that he is called the “mediator of God and humanity,” and from the apostle’s saying that “in him we have access through faith in the hope of the glory of God.”
Commentary on the Song of Songs 3.2
Let men therefore learn and understand why the Most High God, when He sent His ambassador and messenger to instruct mortals with the precepts of His righteousness, willed that He should be clothed with mortal flesh, and be afflicted with torture, and be sentenced to death. For since there was no righteousness on earth, He sent a teacher, as it were a living law, to found a new name and temple, that by His words and example He might spread throughout the earth a true and holy worship. But, however, that it might be certain that He was sent by God, it was befitting that He should not be born as man is born, composed of a mortal on both sides; but that it might appear that He was heavenly even in the form of man, He was born without the office of a father. For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites, that He might be able to lead man to God-that is, to immortality: for if He had been God only (as we have before said), He would not have been able to afford to man examples of goodness; if He had been man only, He would not have been able to compel men to righteousness, unless there had been added an authority and virtue greater than that of man.
For, since man is composed of flesh and spirit, and the spirit must earn immortality by works of righteousness, the flesh, since it is earthly, and therefore mortal, draws with itself the spirit linked to it, and leads it from immortality to death. Therefore the spirit, apart from the flesh, could by no means be a guide to immortality for man, since the flesh hinders the spirit from following God. For it is frail, and liable to sin; but sin is the food and nourishment of death. For this cause, therefore, a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh.
The Divine Institutes, Book 4, Chapter XXV
O how beautiful and mystical and kind! For to intercede does not imply to seek for vengeance, as is most men’s way (for in that there would be something of humiliation), but it is to plead for us by reason of his mediatorship, just as the Spirit is also said to make intercession for us. For “there is one God, and one mediator between God and men, the man Christ Jesus.” For he still pleads even now as man for my salvation. He continues to wear the body which he assumed, until he makes me divine by the power of his incarnation; although he is no longer known after the flesh—the same as ours, except for sin.
The Theological Orations 30.14
By the distinction implied in the word mediator he reveals to us the whole aim of the mystery of godliness. Now the aim is this. Humanity once revolted through the malice of the enemy, and, brought into bondage to sin, was also alienated from the true Life. After this the Lord of the creature calls back to him his own creature and becomes Man while still remaining God, being both God and man in the entirety of the two separate natures. Thus humanity was indissolubly united to God, the man that is in Christ conducting the work of mediation, to whom, by the firstfruits assumed for us, all the lump is potentially united.
Against Eunomius 2.12
But what is he who is at once the Most High and man, what but “the Mediator between God and man, the man Christ Jesus who gave himself as a ransom for us”? This text indeed refers properly to his incarnation, for our redemption was made by his blood, our pardon comes through his power, our life is secured through his grace. He gives as the Most High; he prays as man. The one is the office of the Creator; the other of a redeemer. Be the gifts as distinct as they may, yet the Giver is one, for it was fitting that our Maker should be our Redeemer.
Exposition of the Christian Faith 3.2.8
Let not the venom of Apollinaris flatter itself because it is written, “And in appearance he was found as a man,” for the manhood of Jesus is not thereby denied but confirmed, since elsewhere Paul himself speaks of him as “Mediator of God and men, himself man, Christ Jesus.” It is the customary manner of Scripture so to express itself as we also read in the Gospel, “And we saw his glory—glory as of the only-begotten of the Father.” As he is there called only-begotten Son of God, so he is said to be man, and the fullness of humanity that was in him is not denied.
Letters 27
And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was "the first-born of every creature," and God the Word, who also created all things. For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things." And again, "For there is one God, and one Mediator between God and man, the man Christ Jesus; " and, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist."
Epistle of Pseudo-Ignatius to the Tarsians
The Evangelists, too, when they declared that the one Father was "the only true God," did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." And those very apostles, who said "that there is one God," said also that "there is one Mediator between God and men." Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" for the life and salvation of the world.
Epistle of Pseudo-Ignatius to the Antiochians
He had before said, "to come to the knowledge of the truth," implying that the world is not in the truth. Now he says, "that there is one God," that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, "One God"? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, "There is one God the Father, ...and one Lord Jesus Christ"; so also here "One" God, and "One" Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote "One" and "One." You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. "If He begat He also suffered." "For there is one God," he says, "and one Mediator between God and men, the Man Christ Jesus."
Homily on 1 Timothy 7
This refers to the perfect humanity by which salvation is wrought. The fact that Jesus shares a common humanity with us is the whole key to salvation.
Commentary on 1 Timothy
Christ Jesus, himself man, is the true Mediator, for, inasmuch as he took the “form of a slave,” he became “the Mediator between God and men.” In his character as God, he received sacrifices in union with the Father, with whom he is one God. Yet he chose, in his character as a slave, to be himself the sacrifice rather than to receive it, lest any one might take occasion to think that sacrifice could be rendered to a creature. Thus it is that he is both the Priest who offers and the Oblation that is offered.
City of God 10.20
But how are we reconciled unless what separates us and him is broken? For he says through the prophet, “The Lord’s ear is not dull, that it cannot hear, but your sins separate you and your God.” Therefore, because we are not reconciled unless what is in the middle has been removed and what should be in the middle has been put there—for there is a separating middle, but over against it is a reconciling mediator. The separating middle is sin. The reconciling mediator is the Lord Jesus Christ, “For there is one God and one mediator of God and man, the man Christ Jesus.” And so, in order that the separating wall which is sin may be taken away, that Mediator has come, and the Priest himself has become the sacrifice.
Tractates on John 41.5
It was in order to make the mind able to advance more confidently toward the truth that Truth itself, the divine Son of God, put on humanity without putting off his divinity and built this firm path of faith so that man, by means of the God-Man, could find his way to man’s God. I speak of the “mediator between God and men, himself man, Christ Jesus.” For it is as man that he is the Mediator and as man that he is the way.
City of God 11.2
Hence we respond to this objection of theirs, which they propose from the gospel, in a way which allows no man to be so lacking in understanding that he thinks we are compelled by this text to believe and confess that the mediator between God and men, the man Christ Jesus, did not have a human soul. In the same way I inquire how they respond to objections so palpable as ours, whereby we show through countless places in the Gospel writings what was narrated of him by the Evangelists, namely, that he was found with feelings that are impossible without a soul.
Eighty-three Different Questions 80.3
Now, we could not be redeemed, even through “the one mediator between God and man, Man himself, Christ Jesus,” if he were not also God. For when Adam was made—being made an upright man—there was no need for a mediator. Once sin, however, had widely separated the human race from God, it was necessary for a mediator, who alone was born, lived and was put to death without sin, to reconcile us to God and provide even for our bodies a resurrection to life eternal—and all this in order that a man’s pride might be exposed and healed through God’s humility.
Enchiridion 108.28
Who can so organize what he does as this man organized what he suffered? But the man, the Mediator of God and man, was the man about whom one reads that it was foretold, “And he is a man and who will know him?” For the men through whom these things happened did know the man of God. For he who was hidden as God was apparent as man. He who was apparent suffered these things. He who was hidden is the very same One who ordered these things. Therefore he saw that all the things were finished which were necessary to be done before he took the vinegar and delivered over his spirit.
Tractates on John 119.4
There is one conciliator of peace, who joins in himself what has been in disjunction. Paul calls Christ man precisely because he is the Mediator, the one in whom human and divine natures are joined in friendship.
Interpretation of the First Letter to Timothy
For there is one God, and one mediator between God and men, the man Christ Jesus.
For there is one God, and one mediator. Note that he did not say, Two, but, One and one, thus avoiding the multiplication of gods. Since the one who was to mediate was absent, to partake of both so that He could also mediate, the Son of God, the eternal Logos [ὁ προαιώνιος Λόγος], having become incarnate, came forth, existing from two natures, namely from divinity and humanity, and is understood and worshiped in one person after the union. For if the Only Begotten had appeared to us in bare divinity, creation would not have shown Him, where the sons of Israel were not able to see the face of Moses. But the phrase "One God" is not placed in opposition to the Son or the Spirit—far from it!—but against those who are not, called gods. It is asked why the Spirit is not mentioned. Because the discussion was about the Greeks. For concerning them is the phrase, "and to come to the knowledge of the truth." (1 Tim. 2:4) Among them there was polytheism, and he carefully guarded the economy of remembering the "Spirit," lest somehow he introduce the appearance of polytheism. Since he converses there with the faithful, he continually remembers Him, often even alone, not bringing to mind the Father and the Son.
the man Christ Jesus. As He was man, so He was also God, indivisibly, inseparably.
Commentary on 1 Timothy
For there were two lives, of which we knew one and did not know the other. One indeed is mortal, the other immortal; one of corruption, the other of incorruption; one of death, the other of resurrection. But the Mediator between God and men, the man Christ Jesus, came, took up the one, and showed forth the other. He endured the one by dying, and showed forth the other by rising again. If therefore He had promised us, who knew only mortal life, the resurrection of the flesh, and yet had not visibly displayed it, who would believe His promises? Therefore, having been made man, He appeared in the flesh, deigned to die by His own will, rose again by His own power, and showed by example what He promised us as a reward.
Forty Gospel Homilies, Homily 21
But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God.
Forty Gospel Homilies, Homily 22
May attention to the economy of God which ministered to those of former times be reckoned by you as precious medicine for weak eyes. Let the memory of it stay with you at all times of the day. Meditate, apply your mind, and learn wisdom from it, that you may be able to receive into your soul with honor the memory of the greatness of God and find eternal life for yourself in Christ Jesus, the Mediator between God and mankind and the Uniter in his two natures.
Ascetical Homilies 3
We have heard from the Gospel reading [commenting on Lk 2:1-14], dearly beloved brothers, that when the Redeemer of the world, our Lord and God, Jesus Christ, was about to be born into the world, an edict went out from Caesar Augustus, who then held the highest place with respect to worldly reigns. The edict said that the entire world was to be enrolled. We must not suppose that this happened by chance, but we must understand that it was provided through a most certain divinely arranged plan of this same Redeemer of ours. And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time when he wished for his nativity. Moreover, he himself granted that this time should be such as he willed, namely, that in a calm among the storm of wars a singular tranquillity of unusual peace should cover the whole world.
Homilies on the Gospels 1.6
Having said that God wants all to be saved, he confirms this by saying that it is precisely for this reason that He sent His Son as mediator, so that He might reconcile Him with mankind. Why, then, are not all saved? Because they do not want to be. And having said "one God," he says this not in contrast to the Son, but to idols. That the Son is God is clear from the fact that He is the mediator, since a mediator must partake of both sides between which He mediates. Therefore, since the Son is the mediator between God and men, He belongs to both sides, being God and man — one in two natures. Not God only, because He would not have been accepted by those for whom He was to be the mediator. And not man only, because He needed to converse with God. He did not speak explicitly about the divinity of Christ because polytheism prevailed at that time, lest they think that he too was introducing many gods. Even when "one" and "one" are said, one must not combine these words and say "two," but rather "one" and "one" — such is the caution of Scripture. For this reason he did not even mention the Spirit, so as not to appear a polytheist.
Commentary on 1 Timothy
Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ's witnesses.
He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Rom 3:29).
Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, at who gave himself.
He says, therefore: one mediator of God and men, the man Christ Jesus, and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God.
But because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that as man he is the mediator. Then he shares something in common to both extremes: for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God's justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.
Commentary on 1 Timothy
In one of his poems, he says that abyss between the known and the unknown is bridged by "Pontifical death." There are about ten historical and theological puns in that one word. That a priest means a pontiff, that a pontiff means a bridge-maker, that death is certainly a bridge, that death may turn out after all to be a reconciling priest, that at least priests and bridges both attest to the fact that one thing can get separated from another thing—these ideas, and twenty more, are all actually concentrated in the word "pontifical."
All Things Considered, A Dead Poet (1908)
Who gave himself a ransom for all, to be testified in due time.
ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις,
да́вый себѐ и҆збавле́нїе за всѣ́хъ: свидѣ́тельство времены̀ свои́ми,
Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ.] be blasphemed." For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."
Epistle of Ignatius to the Trallians
Do not wonder that the whole world was redeemed, for it was no mere man but the Only-begotten Son of God who died for it. The sin of one man, Adam, availed to bring death to the world; if by one man’s offense death reigned for the world, why should not life reign all the more “from the justice of the one?” If Adam and Eve were cast out of paradise because of the tree from which they ate, should not believers more easily enter into paradise because of the Tree of Jesus? If the first man, fashioned out of the earth, brought universal death, shall not he who fashioned him, being the Life, bring everlasting life? If Phinees by his zeal in slaying the evildoer appeased the wrath of God, shall not Jesus, who slew no other, but “gave himself a ransom for all,” take away God’s wrath against man?
Catechetical Lecture 13:2
Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a "Testimony," he says; for He came, it is meant, "to bear witness to the truth" of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. "For I came," He saith, "in my Father's name." And again, "No man hath seen God at any time." And again, "That they might know Thee, the only true God." And, "God is a Spirit." And He bore witness even to the death. But this, "in due time," means, In the fittest time.
"He gave himself a ransom," he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means "ransom"? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ.
Homily on 1 Timothy 7
who gave himself as a ransom for all, the testimony given at the proper time.
who gave himself as a ransom for all, and of the Greeks. Therefore, he died for all, but you do not endure to pray? Note then the phrase, "who gave himself." For this is against the Arians, who say that he was delivered up unwillingly. But what is the price of redemption? Nature was unwilling to perish, but Jesus gave Himself for it.
the testimony. That is, through the testimony the Son became a ransom. The interpreter now says this means that the testimony is called a ransom, that is, the passion. For He came to bear witness to the truth. He testified by what He did, that He Himself is Christ, the Son of God, even to death. For He also revealed the Father, and introduced the true doctrine and the true and angelic life, given at the proper time, He says. That is, when people were suitably disposed toward faith. Thus Clement of Alexandria in the seventh "Hypotyposes."
at the proper time. Through the testimony, he gave himself, he says, as a ransom. Through the testimony, that is, through the passion (for in it he bears witness to the goodness of the Father that he gave both himself and the Son. But they did not cease their hostility toward him, but even crucified the Son. And that he wishes to fulfill the promises to them, but they do not want it), in proper time, he says, having been prefigured and predestined by the holy and blessed Trinity.
Commentary on 1 Timothy
And for the Gentiles. Truly He died for all — will you then not agree to pray for them? Pay attention to the expression: "who gave Himself." This is against the Arians, who said that He was given up against His will. What does "ransom" mean? Creation was bound to perish, but He gave Himself for it.
That is, through the witness the Son became a redemption. Or, explaining this, the apostle now says: by redemption I mean the witness, that is, His suffering. For He came to witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life.
Commentary on 1 Timothy
Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony: first, of other witnesses; second, of himself, at to which I am appointed.
He says, therefore: who gave himself a redemption for all. But did it suddenly come to God's mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times. As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times, i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).
Commentary on 1 Timothy
Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
εἰς ὃ ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος, ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ.
въ не́же поста́вленъ бы́хъ а҆́зъ проповѣ́дникъ и҆ а҆пⷭ҇лъ, и҆́стинꙋ глаго́лю ѡ҆ хрⷭ҇тѣ̀, не лгꙋ̀, ᲂу҆чи́тель ꙗ҆зы́кѡвъ въ вѣ́рѣ и҆ и҆́стинѣ.
Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.
On Modesty
The apostle Paul, “teacher of the Gentiles in faith and truth,” taught the church which he gathered from the Gentiles how it ought to interpret the books of the law. These books were received from others and were formerly unknown to the Gentiles and were very strange. He feared that the church, receiving foreign instructions and not knowing the principle of the instructions, would be in a state of confusion about the foreign document. For that reason he gives some examples of interpretation that we might also note similar things in other passages, lest we believe that by imitation of the text and document of the Jews we be made disciples. He wishes, therefore, to distinguish disciples of Christ from disciples of the synagogue by the way they understand the law.
Homilies on Exodus 5.1
So, then, let us celebrate this heavenly joy, together with the saints of old who kept the same feast. Yes, they keep the feast with us, and they are examples to us of life in Christ. Not only were they commissioned to preach the gospel, but if we look back at their lives, we will see that they also lived it. St. Paul wrote to the Corinthians, “You, therefore, follow me.” Let us follow him then, because that command has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was “a teacher of all nations in faith and truth.”
Festal Letters 2
If the Son was born a perfect and complete king, it is also clear that he is a judge and arbiter. For it is especially the mark of a king that he makes decisions and judgments both to grant honors and to punish. And another source might help you to see that he has the power to grant heavenly honors. So we shall bring forward the man who is better than all men, and we shall show that Christ granted this man a crown.… Who is the one who is better than all men? Who other than that tentmaker, that teacher of the entire world, the one who coursed over land and sea as if equipped with wings, the chosen instrument, the attendant of Christ the bridegroom, the one who planted the church, the wise builder, the preacher, the one who ran the course and fought the good fight, the soldier, the trainer of athletes, the one who left memorials of his own virtue everywhere in the world.
On the Incomprehensible Nature of God 8.3
Since therefore Christ suffered for the Gentiles, and I was separated to be a "teacher of the Gentiles," why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was "ordained" (Acts xiii. 2), that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, "in faith and verity," to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.
Homily on 1 Timothy 7
Consequently, to announce to Catholic Christians a doctrine other than that which they have received was never permitted, is nowhere permitted and never will be permitted. It was ever necessary, is everywhere necessary and ever will be necessary that those who announce a doctrine other than that which was received once and for all be anathema. If this be so, is there anyone alive so bold as to preach dogmas other than those taught by the church, or so foolish as to accept doctrines besides those accepted by the church? Crying aloud, crying aloud again and again and again, crying aloud to everyone, always and everywhere throughout his writings, Paul remains this “vessel of election,” this “doctor of the Gentiles,” this trumpet among the apostles, this herald of the earth, this heaven-conscious man. He is crying aloud that whoever announces a new doctrine is anathema.
Commonitories 9
for this I was appointed a preacher and an apostle (I am telling the truth in Christ, I am not lying), a teacher of the Gentiles in faith and truth.
for this I was appointed. To which I was appointed as a testimony and a passion, and I was set apart as a preacher, so that I might make the cross revealed everywhere. And since he was about to say, "teacher of the Gentiles," it seemed unbelievable if the idolaters were called, he proclaimed beforehand: "I speak the truth, I do not lie." (Rom. 9:1)
teacher of the Gentiles. Since there is also the practice of proclaiming hastily, he called himself Teacher. For I did not only proclaim, but also, remaining, I taught. This, however, shows God's zeal concerning the Gentiles.
in faith and truth. Since he said, "in faith," so that no one might think that it is deceit, he adds, "in truth." I do not preach with persuasive words or with linguistic twists, but in faith. For this shows the power of the preaching.
Commentary on 1 Timothy
To this testimony I have been appointed a preacher, to preach about it, that is, about the cross and death of Christ. And I was appointed not simply a preacher, to preach in one particular place, but also an apostle, to go everywhere with the preaching. Truly, great is the title of apostle, and therefore he calls himself such.
The Apostle affirms the trustworthiness of his words. Since the other apostles did not show zeal for this, partly because they feared the Gentiles, partly because they despised them, I, he says, was truly chosen to be a teacher of the Gentiles. If, therefore, the Son of God died for the Gentiles, and I am their teacher, then you cannot refuse to pray for them.
Look, again — "in faith." Not in syllogisms, he says, or logical proofs, but in faith. Then, lest you think that there is deception in this, he added: "in... truth." For what is taught and learned in faith is not a lie; on the contrary, it is taught in truth.
Commentary on 1 Timothy
Then when he says, to which I am appointed, he gives his own testimony: first, he shows what his office is; second, how he uses it, at I say the truth.
He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher, because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle, as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2).
The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie: all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles. Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor.
But Matthew tells us: do not be called Rabbi (Matt 23:8). I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; to carry my name before the gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the gentiles that you may be my salvation even to the farthest parts of the earth (Isa 49:6).
And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth, as to the state of glory.
Commentary on 1 Timothy
I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ.
Хощꙋ̀ ᲂу҆̀бо, да моли̑твы творѧ́тъ мꙋ́жїе на всѧ́цѣмъ мѣ́стѣ, воздѣ́юще прпⷣбныѧ рꙋ́ки без̾ гнѣ́ва и҆ размышле́нїѧ:
But what reason is there in going to prayer with hands indeed washed, but the spirit has become fouled?—inasmuch as to our hands themselves spiritual cleansing is necessary, that they may be “lifted up pure” from falsehood, from murder, from cruelty, from poisonings, from idolatry and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands.
On Prayer 13
Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of "holy hands," a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ.
On Baptism
But what reason is there in going to prayer with hands indeed washed, but the spirit foul?-inasmuch as to our hands themselves spiritual purities are necessary, that they may be "lifted up pure" from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands.
On Prayer
Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."
On Prayer
Now concerning the place, let it be known that every place is suitable for prayer if a person prays well. For “in every place you offer incense to me … says the Lord” and “I desire then that in every place men should pray,” But everyone may have, if I may put it this way, a holy place set aside and chosen in his own house, if possible, for accomplishing his prayers in quiet and without distraction.
On Prayer 31.4
Certainly, the Lord gives the authority for praying in every place, in the words: “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.” And the words of the apostle are legitimate, because the word every does not include places designated for human usage or for unclean or shameful human deeds, but it does take in the regions from the confines of Jerusalem to every place in the world duly appointed, in conformity with the prophecy of sacrifice, that is, consecrated to God, for the celebration of the glorious mystery.
Concerning Baptism
Then Simon, enraged that he was not able to tell the secret of the apostle, cried out, saying: Let great dogs come forth, and eat him up before Caesar. And suddenly there appeared great dogs, and rushed at Peter. But Peter, stretching forth his hands
Constitutions of the Holy Apostles
"When thou prayest," saith Christ, "thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father, which seeth in secret, shall reward thee openly." What then says Paul? "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." This is not contrary to the other, God forbid, but quite in harmony with it. But how, and in what way? We must first consider what means, "enter into thy closet," and why Christ commands this, if we are to pray in every place? or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, "Let not thy left hand know what thy right hand doeth," it is not the hands that He considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory.
Homily on 1 Timothy 8
The object of Paul is to distinguish the Christian from the Jewish prayers, therefore observe what he says: "In every place lifting up holy hands," which was not permitted the Jews, for they were not allowed to approach God, to sacrifice and perform their services, elsewhere, but assembling from all parts of the world in one place, they were bound to perform all their worship in the temple. In opposition to this he introduces his precept, and freeing them from this necessity, he says in effect, Our ways are not like the Jewish; for as Christ commanded us to pray for all men because He died for all men, and I preach these things for all men, so it is good to "pray everywhere." Henceforth the consideration is not of the place but of the manner of the prayer; "pray everywhere," but "everywhere lift up holy hands." That is the thing required. And what is "holy"? Pure. And what is pure? Not washed with water, but free from covetousness, murder, rapacity, violence, "without wrath and doubting."
Homily on 1 Timothy 8
What means this? Who is angry when he prays? It means, without bearing malice. Let the mind of him that prays be pure, freed from all passion. Let no one approach God in enmity, or in an unamiable temper, or with "doubting." What is "without doubting"? Let us hear. It implies that we should have no misgiving but that we shall be heard. For it is said, "whatever ye ask believing ye shall receive." And again, "when ye stand praying forgive, if ye have aught against any one." This is to pray without wrath and doubting. But how can I believe that I shall obtain my request? By asking nothing opposed to that which He is ready to grant, nothing unworthy of the great King, nothing worldly, but all spiritual blessings; if you approach Him "without wrath," having pure hands, "holy hands": hands employed in almsgiving are holy. Approach Him thus, and you will certainly obtain your request. "For if ye being evil know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask Him?" By doubting he means misgiving.
Homily on 1 Timothy 8
Whenever we lift up pure hands in prayer, without diverting distractions or contention, we are playing to the Lord with a ten-stringed instrument. We play, as the psalmist wrote, “with ten-stringed instrument and lyre, with melody upon the harp.” Our body and soul and spirit—our harp—are all in harmony, all their strings in tune.
Homilies on the Psalms 21
He must be quite cognizant, certain and confident of his own innocence who stretches out and extends his hands to God. Hence the apostle says, “I wish then that men pray everywhere, lifting up pure hands.” He rightly lifts his hands to God, he pours forth prayers with a good conscience, who can say, “You know, O Lord, how holy, how innocent, how pure from every fraud, injury and plunder are the hands which I lift up to you; how unstained and free from all deceit are the lips with which I pour forth prayers to you so that you may have pity on me.” Such a person deserves to be heard quickly and can obtain what he asks even before he has finished his prayer.
The Christian Life 11
Whatever the mind has been thinking about before it prays will certainly come to it while it is praying. Therefore, before we begin to pray, we ought to be trying to be the kind of people whom we wish God to find when we pray. The mind is conditioned by its recent state. In prayer, the mind remembers recent acts or thoughts and experiences, sees them dancing before it like ghosts. And this annoys us, or depresses us, or reminds us of past lust or past worry, or makes us (I am ashamed to say) laugh like fools at some absurdity or circumstance, or go over again some recent conversation. Whatever we do not want to creep into our time of prayer, we must try to keep out of the heart when we are not praying. St. Paul’s words were, “Pray without ceasing,” and “In every place lifting up pure hands without wrath or controversy.” To obey this is impossible, unless the mind is purified from sin, is given to virtue as its natural good and is continually nourished by the contemplation of God.
Conferences 9.3.3
But the good farmer also, when he prepares to turn the soil in order to plant life-sustaining foods, undertakes to do this by nothing other than the sign of the cross. For when he sets the share beam on the plough, attaches the earthboard and puts on the plowhandle, he imitates the form of the cross, for its very construction is a kind of likeness of the Lord’s suffering. Heaven, too, is itself arranged in the form of this sign, for since it is divided into four part—namely, east, west, south, and north—it consists in four quarters like the cross. Even a person’s bearing, when he raises his hands, describes a cross; therefore we are ordered to pray with uplifted hands so that by the very stance of our body we might confess the Lord’s suffering.
Sermons 38.3
Therefore I want the men to pray everywhere, lifting up holy hands without anger or disputing.
How then did Christ forbid praying openly? "For He says, 'Go into your room.'" (Matt. 6:6) Christ did not forbid praying in every place, but He said this to turn away from praying for show; just as in "Let not your left hand know what your right hand is doing," (Matt. 6:3) He does not speak about hands, but about doing good deeds without empty glory and not for display. It is not the place that makes the difference, but everywhere He cared that we do not show off. Furthermore, the Apostle also makes this clear: Just as it was not permitted for the Jews to offer sacrifices outside the temple, so it is also with us to pray. For He says that every place is suitable for us, only if we lift up holy hands, that is, hands cleansed from impure grasping, greed, and murder, purified through almsgiving.
without anger. Without bitterness, without cursing anyone. For true anger is not even wishing harm to befall one's brother.
or disputing. So will God hear me? Or do I pray simply and in vain? For one must be convinced that God will listen, if we ask Him for things dear to Him while being pure.
Commentary on 1 Timothy
But how does Christ forbid praying in every place? Does He advise against doing this in public squares, and command entering a room for prayer (Matt. 6:6)? No, Christ does not forbid praying in every place, but teaches not to do so out of vainglory, for show. He mentioned only the room, just as in the saying "let not your left hand know what your right hand does" (Matt. 6:3), He speaks not of hands, but points to the exceeding importance of giving alms without vainglory. Therefore Paul also desires that men pray in every place, since Christ did not forbid this. And he said this in contrast to the Jewish manner of prayer. For prayer among them was performed in one place, that is, in the Temple of Jerusalem. But with us it is not so: grace is boundless, and just as a Christian prays for all, so also in every place.
One ought not to deliberate with all carefulness about the place of prayer, but about the manner of it. For he requires hands clean from covetousness, robbery, murders, and wounds — hands full of almsgiving.
That is, without bearing grudges or harboring hostility against one's brother. The Apostle teaches that the one who prays should pray without doubt or wavering in his thoughts as to whether or not he will receive what he asks. How then does this happen? He answers: if you ask nothing contrary to His will—nothing unworthy of the King—but ask for everything spiritual, with pure hands and without anger.
Commentary on 1 Timothy
Then when he says, I will, therefore, he comes down to the specific types of men. In regard to this he does two things: first, he instructs the men about prayer; second, the women, at in like manner, women also.
He says, I will, therefore, that men pray. And he requires three things of men in prayer: that it be assiduous, pure and quiet.
Assiduous, because it should take place at all times and in every place. And he says, I will, because it is good for a man to pray; and I, your teacher, will that men pray in every place and not only at Jerusalem, as the Jews, or not only on Mount Garizim, as the Samaritans (John 4:20-21). For a man can pray spiritually and mentally everywhere: they shall adore him, every man from his own place, all the islands of the gentiles (Zeph 1:11).
But why does the Lord rebuke the Pharisees for praying as they stood on the street corners? (Matt 6:5). The answer is that mental prayer can be performed anywhere; but the external signs of prayer should not be performed everywhere, because a man should not appear singular in his outward actions because of the danger of doing them out of vain glory.
But why do people build churches? I answer that it is not because the place is necessary for prayer, but for the convenience of the one who prays, i.e., to have solitude and quiet.
Prayer should be pure; hence he says, lifting up pure hands. As Augustine says: whatever we do externally when we pray is done for the sake of stirring up our affections. For genuflections and the like are not of themselves pleasing to God, but only because by them, as by signs of humility, a man is internally humble; just as lifting the hands indicates that the heart has been lifted up: let us lift up our heart with our hands to the Lord in the heavens (Lam 3:41). Lifting up pure hands, i.e., praying with a devout heart: yet if you will arrive early to God and will beseech the Almighty; if you will walk clean and upright, he will presently wake unto you and will make the dwelling of your justice peaceable (Job 8:5).
Prayer should be quiet, i.e., without anger and contention. And he mentions these two things: first, that the mind be without anger which disquiets the soul to inflict harm upon one's neighbor, whereas the mind of the one praying should be free of this: man to man reserves anger, and does he seek remedy of God? (Sir 28:3).
Prayer should be free of contention which can mean two things: first, according to a Gloss, that we not contend against God, disbelieving his words and murmuring against his commandments: O man, who are you who replies against God (Rom 9:20). Second, that we not contend against our neighbor, or break the peace with him through contention; for peace is necessary to the man who prays: if two of you shall consent upon earth concerning anything whatsoever they shall ask, it shall be done to them by my Father (Matt 18:19).
Commentary on 1 Timothy
In reaction against that, he may be persuaded to aim at something entirely spontaneous, inward, informal, and unregularised; and what this will actually mean to a beginner will be an effort to produce in himself a vaguely devotional mood in which real concentration of will and intelligence have no part. One of their poets, Coleridge, has recorded that he did not pray "with moving lips and bended knees" but merely "composed his spirit to love" and indulged "a sense of supplication". That is exactly the sort of prayer we want; and since it bears a superficial resemblance to the prayer of silence as practised by those who are very far advanced in the Enemy's service, clever and lazy patients can be taken in by it for quite a long time. At the very least, they can be persuaded that the bodily position makes no difference to their prayers; for they constantly forget, what you must always remember, that they are animals and that whatever their bodies do affects their souls. It is funny how mortals always picture us as putting things into their minds: in reality our best work is done by keeping things out.
The Screwtape Letters
In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
ὡσαύτως καὶ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν ἢ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
та́кожде и҆ жєны̀ во ᲂу҆краше́нїи лѣ́потнѣмъ, со стыдѣ́нїемъ и҆ цѣломꙋ́дрїемъ да ᲂу҆краша́ютъ себѐ не въ плете́нїихъ, ни зла́томъ, и҆лѝ би́серми, и҆лѝ ри́зами многоцѣ́нными,
Nor are the women to smear their faces with the ensnaring devices of wily cunning. But let us show to them the decoration of sobriety. For, in the first place, the best beauty is that which is spiritual, as we have often pointed out. For when the soul is adorned by the Holy Spirit, and inspired with the radiant charms which proceed from Him,-righteousness, wisdom, fortitude, temperance, love of the good, modesty, than which no more blooming colour was ever seen,-then let coporeal beauty be cultivated too, symmetry of limbs and members, with a fair complexion. ... But it is monstrous for those who are made in "the image and likeness of God," to dishonour the archetype by assuming a foreign ornament, preferring the mischievous contrivance of man to the divine creation.
The Instructor orders them to go forth "in becoming apparel, and adorn themselves with shamefacedness and sobriety," "subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold," he says, "your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."
For the labour of their own hands, above all, adds genuine beauty to women, exercising their bodies and adorning themselves by their own exertions; not bringing unornamental ornament wrought by others, which is vulgar and meretricious, but that of every good woman, supplied and woven by her own hands whenever she most requires. For it is never suitable for women whose lives are framed according to God, to appear arrayed in things bought from the market, but in their own home-made work. For a most beautiful thing is a thrifty wife, who clothes both herself and her husband with fair array of her own working; in which all are glad-the children on account of their mother, the husband on account of his wife, she on their account, and all in God.
The Instructor Book 3
For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,-a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles' foresight, will not too elaborately adorn herself, that she may not either be crowned with any exquisite arrangement of her hair.
De Corona
So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle, except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle.
On Prayer
You call yourself wealthy and rich; but Paul meets your riches, and with his own voice prescribes for the moderating of your dress and ornament within a just limit. "Let women," said he, "adorn themselves with shamefacedness and sobriety, not with broidered hair, nor gold, nor pearls, nor costly array, but as becometh women professing chastity, with a good conversation." Also Peter consents to these same precepts, and says, "Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart." But if these also warn us that the women who are accustomed to make an excuse for their dress by reference to their husband, should be restrained and limited by religious observance to the Church's discipline, how much more is it right that the virgin should keep that observance, who has no excuse for adorning herself, nor can the deceitfulness of her fault be laid upon another, but she herself remains in its guilt!
Treatise II. On the Dress of Virgins.
That a woman ought not to be adorned in a worldly fashion. In the Apocalypse: "And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth." Also to Timothy: "Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation." Of this same thing in the Epistle of Peter to the people at Pontus: "Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart." Also in Genesis: "Thamar covered herself with a cloak, and adorned herself; and when Judah beheld her, she appeared to him to be a harlot."
Treatise XII Three Books of Testimonies Against the Jews
In our prayers, too, modesty is most pleasing and gains us much grace from our God.… A noble thing, then, is modesty, which, though giving up its rights, seizing on nothing for itself, laying claim to nothing and in some ways somewhat retiring within the sphere of its own powers, yet is rich in the sight of God, in whose sight no one is rich. Richness is modesty, for it is the portion of God. Paul bids that prayer be offered up with modesty and sobriety. He desires that this should be first, and, as it were, lead the way of prayers to come, so that the sinner’s prayer may not be boastful but veiled, as it were, with the blush of shame. Indeed, it may merit a far greater degree of grace, in giving way to modesty at the remembrance of its fault.
On the Duties of the Clergy 1.18.70
Let us then hold fast modesty and that moderation which adds to the beauty of the whole of life. For it is no light thing in every matter to preserve due measure and to bring about order, wherein that is plainly conspicuous which we call “decorum,” or what is seemly. This is so closely connected with what is virtuous that one cannot separate the two.… This seemliness which we offer to God we may believe to be far better than other things. It befits also a woman to pray in an orderly dress, but it is especially fitting to her to pray humbly covered and to pray giving promise of purity together with wholesome conversation.
On the Duties of the Clergy 1.45.219, 220
For what reason will you be able to state, what defense, when the Lord lays these pearls to your charge and brings the poor who have perished with hunger into your midst? On this account Paul said, “not with braided hair, or gold, or pearls or costly raiment.” For these would be a snare.… Take off all ornament and place it in the hands of Christ through the poor.
Instructions to Catechumens 2.4
And Paul again with him stands as an accuser, telling Timothy to charge the women, "not to adorn themselves with braided hair, or gold, or pearls, or costly array." So that everywhere the wearing of gold is hurtful, but especially when thou art entering into a church, when thou passest through the poor. For if thou weft exceedingly anxious to bring an accusation against thyself, thou couldest not put on any other array than this visage of cruelty and inhumanity.
Homily on the Gospel of Matthew 89
And if thou despise our judgments, hear the voice of Paul, with great earnestness forbidding these things, and then thou wilt perceive the absurdity of them. What then saith he? "Not with braided hair, or gold, or pearls, or costly array." Of what favor then canst thou be worthy; when, in spite of Paul's prohibiting the married woman to have costly clothing, thou extendest this effeminacy even to thy shoes, and hast no end of contrivances for the sake of this ridicule and reproach? Yes: for first a ship is built, then rowers are mustered, and a man for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and, leaving wife and children and country, the merchant commits his very life to the waves, and comes to the land of the barbarians, and undergoes innumerable dangers for these threads, that after it all thou mayest take them, and sew them into thy shoes, and ornament the leather. And what can be done worse than this folly?
Homily on the Gospel of Matthew 49
In like manner he says, I will that women approach God without wrath and doubting, lifting up holy hands: that they should not follow their own desires, nor be covetous or rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul however requires something more of women, that they adorn themselves "in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becometh women professing godliness) with good works." But what is this "modest apparel"? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.
Homily on 1 Timothy 8
What? Dost thou approach God to pray, with broidered hair and ornaments of gold? Art thou come to a dance? to a marriage? to a gay procession? There such a broidery, such costly garments, had been seasonable, here not one of them is wanted. Thou art come to pray, to supplicate for pardon of thy sins, to plead for thine offenses, beseeching the Lord, and hoping to render Him propitious to thee. Why dost thou adorn thyself? This is not the dress of a suppliant. How canst thou groan? How canst thou weep? How pray with fervency, when thus attired? Shouldest thou weep, thy tears will be the ridicule of the beholders. She that weeps ought not to be wearing gold. It were but acting, and hypocrisy. For is it not acting to pour forth tears from a soul so overgrown with extravagance and ambition? Away with such hypocrisy! God is not mocked! This is the attire of actors and dancers, that live upon the stage. Nothing of this sort becomes a modest woman, who should be adorned "with shamefacedness and sobriety."
Homily on 1 Timothy 8
Imitate not therefore the courtesans. For by such a dress they allure their many lovers; and hence many have incurred a disgraceful suspicion, and, instead of gaining any advantage from their ornaments, have injured many by bearing this character. For as the adulteress, though she may have a character for modesty, derives no benefit from that character, in the Day, when He who judges the secrets of men shall make all things manifest; so the modest woman, if she contrive by this dress to pass for an adulteress, will lose the advantage of her chastity. For many have suffered harm by this opinion. "What can I do," thou sayest, "if another suspects me?" But thou givest the occasion by thy dress, thy looks, thy gestures. It is for this reason that Paul discourses much of dress and much of modesty. And if he would remove those things which are only the indications of wealth, as gold, and pearls, and costly array; how much more those things which imply studied ornament, as painting, coloring the eyes, a mincing gait, the affected voice, a languishing and wanton look; the exquisite care in putting on the cloak and bodice, the nicely wrought girdle, and the closely-fitted shoes? For he glances at all these things, in speaking of "modest apparel" and "shamefacedness." For such things are shameless and indecent.
Homily on 1 Timothy 8
But if these prohibitions are addressed to those who have husbands, who are rich, and live luxuriously; much more to those who have professed virginity. But what virgin, you say, wears gold, or broidered hair? Yet there may be such a studied nicety in a simple dress, as that these are nothing to it. You may study appearance in a common garment more than those who wear gold. For when a very dark colored robe is drawn closely round the breast with the girdle (as dancers on the stage are attired), with such nicety that it may neither spread into breadth nor shrink into scantiness, but be between both; and when the bosom is set off with many folds, is not this more alluring than any silken robes? and when the shoe, shining through its blackness, ends in a sharp point, and imitates the elegance of painting, so that even the breadth of the sole is scarce visible-or when, though you do not indeed paint the face, you spend much time and pains on washing it, and spread a veil across the forehead, whiter than the face itself-and above that put on a hood, of which the blackness may set off the white by contrast-is there not in all this the vanity of dress? What can one say to the perpetual rolling of the eyes? to the putting on of the stomacher; so artfully as sometimes to conceal, sometimes to disclose, the fastening? For this too they sometimes expose, so as to show the exquisiteness of the cincture, winding the hood entirely round the head. Then like the players, they wear gloves so closely fitted, that they seem to grow upon the hands: and we might speak of their walk, and other artifices more alluring than any ornament of gold.
Homily on 1 Timothy 8
9–10Likewise, I want the women to adorn themselves in respectable clothing, with modesty and self-control, not with braided hair, or gold, or pearls, or costly clothing, but, as be appropriate women who profess godliness, with good works.
Likewise, I want the women. That is, I wish for them to raise their hands in holiness without anger or argument. Women require more than anything else to be adorned modestly.
But the phrase, respectable clothing, clearly means to be covered on all sides; he says it properly, not excessively, so as to please those who see it.
with modesty and self-control. Therefore, do not imitate those who are loved with a lustful desire, who look shamelessly and in the manner of high-class prostitutes.
not with braided hair. For you have not come to a theater, Paul says. You have come to weep for your sins. Luxury is not the attire of one in prayer, nor is your worldly arrogance fitting for one mourning their sins. But if these things, which only display wealth, are prohibited: much more so the curious and perverse things such as the staining of the cheeks, painted eyes, renown walk, a broken voice, a wondering and curious eye, the raising of a prostitute's garment, a more elaborate belt, ripped shoes. For all these things, in other words, say, "in respectable clothing," he cast out.
That teachers ought to be men, and not women, because of nature and the affection that arises from error.
Commentary on 1 Timothy
I wish, he says, that women too would lift up pure hands without wrath and deliberation, hands not defiled by robbery and greed. For when a wife compels her husband to procure for her precious stones and gold ornaments, and he steals from others, then she too, of course, is stealing.
From women the apostle requires something greater, namely: to dress themselves properly, not elaborately; because the latter is considered indecent. By adornment he means such clothing as covers and conceals on all sides, and does not shamelessly expose. For he adds: "with modesty and self-control."
Commentary on 1 Timothy
Then when he says, in like manner, women also, he instructs the women: first, in regard to prayer; second, as to doctrine, at let the women learn in silence. In regard to the first he does two things: first, he shows what is required of a woman praying; second, he explains what he had said, at not with plaited hair.
In regard to the first it should be noted that all things required of men praying are required also of women; that is why he says, in like manner, women also. As if to say: let them observe all that I have said. But he adds two things, namely, ornaments and modesty, saying, in decent apparel: adorning themselves with modesty. The reason for this is that since it is natural for women to be softer of body than men, so too they are weaker in reason. But it pertains to reason to arrange the acts and effects of each thing. Now decency consists in being ordained and disposed in due order. Thus, in regard to internal decency, unless everything is properly arranged by reason, they do not have spiritual beauty. Consequently, because women are short on reason, he requires external decency of them.
Likewise modesty is concerned with a base act; therefore, it is laudable in those who are inclined toward base actions, such as women and children. Hence this is praised in them but not in old men and in the perfect: a holy and shamefaced woman is grace upon grace (Sir 26:19).
Likewise, he demands sobriety, when he continues, and sobriety. For since reason is weak in women, whereas sobriety conserves reason's vigor; nothing is more reprehensible in them than drunkenness. Hence it was the custom among the Romans not to give them wine.
Not with plaited hair, or gold, or pearls or costly attire. Here he explains what he had said: first, in regard to apparel; second, in regard to shamefacedness, at but, as it becomes women. In regard to the first he rejects bodily adornment; second, he proposes the spiritual, at but, as it becomes women.
In regard to the first he says: what I have said about decent apparel is not to be understood of external apparel, because not with plaited hair, i.e., not with the head adorned or the whole body. But women in particular adorn their hair, and this is natural for them (1 Cor 11:15). And therefore they have adornments on their heads.
But there are two coverings of the head: one is natural, namely, the hair, as it is said (1 Cor 11:5); the other is artificial, and in regard to both coverings they adorn themselves, because they plait their hair; hence he says, not with plaited hair, i.e., curls: instead of curled hair, baldness (Isa 3:24). He also forbids artificial adornment, when he says, or gold, or pearls: whose adorning let it not be the outward plaiting of the hair or the wearing of gold, or the putting on of apparel (1 Pet 3:3). Or not with plaited hair and gold, i.e., not having the hair curled with gold and pearls.
In regard to the whole body he says, or costly attire. The Apostle condemns this as does Isaiah: the Lord will make bald the crown of the head of the daughters of Zion (Isa 3:17).
Commentary on 1 Timothy
But (which becometh women professing godliness) with good works.
ἀλλ’ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν.
но, є҆́же подоба́етъ жена́мъ ѡ҆бѣщава́ющымсѧ бл҃гоче́стїю, дѣ́лы бл҃ги́ми.
Gems and gold and costly garments and lavish, embroidered flowers of various colors and anything else perishable in nature in no way adorn souls. But the following do: fasts, holy vigils, gentleness, reasonableness, poverty, courage, humility, patience—in a word, disdain for everything passing in this life.
On Virginity 63.1
Paul however requires something more of women, that they adorn themselves "in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becometh women professing godliness) with good works." But what is this "modest apparel"? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.
Homily on 1 Timothy 8
Thou hast Christ for thy Bridegroom, O virgin, why dost thou seek to attract human lovers? He will judge thee as an adulteress. Why dost thou not wear the ornament that is pleasing to Him; modesty, chastity, orderliness, and sober apparel? This is meretricious, and disgraceful. We can no longer distinguish harlots and virgins, to such indecency have they advanced. A virgin's dress should not be studied, but plain, and without labor; but now they have many artifices to make their dress conspicuous. O woman, cease from this folly. Transfer this care to thy soul, to the inward adorning. For the outward ornament that invests thee, suffers not that within to become beautiful. He that is concerned for that which is without, despises that which is within, even as he that is unconcerned about the exterior, bestows all his care upon the interior.
Homily on 1 Timothy 8
For you are going to pray, not to dance. Why then do you contrive braiding of the hair on your head, curling locks, hanging precious stones here, surrounding yourself with them on all sides there, and attaching still others to your shoes — what is this if not the utmost disgrace? And is not this through the tears of the poor, of widows and orphans? You deprive the widow of poor, simple clothing in order to trample pearls underfoot! Is not the longsuffering of God already great enough? You went with the intention of asking for the forgiveness of sins, yet you adorn yourself as though you were going out on stage! Fine indeed is the contrition of heart, and God will undoubtedly hear you, drenched as you are in the tears of the poor. But if Paul forbids even that which merely serves as a sign of wealth, how much more that which pertains to excessive vanity — such as, for example, the rouging of cheeks, the painting of eyes, an affected voice, a languishing gaze, and the rest.
Commentary on 1 Timothy
But is this a sin? The answer, according to Augustine, is that two things must be considered in regard to woman's adornment, namely, simple adornment and paint. She is adorned simply by her attire, and gold, and such of the kind. But there can be sin associated with this for three reasons: first, from an evil intention; for example, if she intends to arouse concupiscence, make a display, or seek vainglory: a woman in harlot's attire is prepared to deceive souls (Prov 7:10). Second, if it is done beyond the customs of the country; for that which is beyond the customs of the country proceeds from levity of mind. Third, if she goes beyond the condition of her state. But if it is done with the right intention in accordance with the customs of the country and with the condition of her state, there is no sin. In regard to paint, however, it is a sin. For women are not permitted to be decorated except for men; and men do not wish to be deceived, when women in paint appear before them.
Therefore, let there be no such adornment but as becomes women professing godliness. For the outward acts of a man are a clue to the inner man, as the habits of religious and clerics testify to their state. Hence if the external does not agree with the internal, there is pretense; and the same is true of other internal works. For internally we should cultivate godliness, i.e., the worship of God; but externally to show by good works what is conformed to godliness; and to present ourselves externally as we are internally.
Or, I say that women should not adorn themselves outwardly except as becomes women professing godliness, i.e., who ought to profess their godliness by good works: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27).
Commentary on 1 Timothy
Let the woman learn in silence with all subjection.
Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ·
Жена̀ въ безмо́лвїи да ᲂу҆чи́тсѧ со всѧ́кимъ покоре́нїемъ:
But we, little fishes, after the example of our Icqus Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water!
On Baptism
It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office.
On the Veiling of Virgins
But I permit not a woman to teach, nor to be set over the man, but to be in silence. For Adam was first formed, then Eve; and Adam was not seduced, but the woman was seduced."
Treatise XII Three Books of Testimonies Against the Jews
I think the prohibition in the law against a man wearing female garments refers not so much to clothing as to manners and to our habits and actions, since one act is becoming to a man, another to a woman. Therefore, the apostle, as the interpreter of the law, says, “Let your women keep silence in the churches, for it is not permitted them to speak, but to be submissive, as the law says. But if they wish to learn anything, let them ask their husbands at home.” And to Timothy he says, “Let a women learn in quietness in all submissiveness. I permit no woman to teach or have authority over men.” How unsightly it is for a man to act like a woman!
Letter 69: To Irenaeus
Great modesty and great propriety does the blessed Paul require of women, and that not only with respect to their dress and appearance: he proceeds even to regulate their speech. And what says he? "Let the woman learn in silence"; that is, let her not speak at all in the church; which rule he has also given in his Epistle to the Corinthians, where he says, "It is a shame for women to speak in the church"; and the reason is, that the law has made them subject to men. And again elsewhere, "And if they will learn anything, let them ask their husbands at home." Then indeed the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamor and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market, or at the bath. For, as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand, that unless they are quiet, they cannot learn anything that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do to them? To such a degree should women be silent, that they are not allowed to speak not only about worldly matters, but not even about spiritual things, in the church. This is order, this is modesty, this will adorn her more than any garments. Thus clothed, she will be able to offer her prayers in the manner most becoming.
Homily on 1 Timothy 9
While Paul forbids women teaching in church, he very much wants them to exercise their authority in the home as the teachers of virtue.
Commentary on 1 Timothy
11–12Let a woman learn in silence with all submissiveness. I do not permit a woman to teach or to exercise authority over a man, but to remain quiet.
Not only does he require women to be modest, but also silent and submissive; for through silence, they signify submission.
I do not permit a woman to teach. He removed every opportunity for a woman to speak. For since he commanded them to be silent, so that they would not speak under the grounds of a reasonable excuse for teaching, he says, "Nor let them teach," not only human things but also spiritual ones. And he forbade teaching in the assembly. For he did not entirely remove teaching from them; for he allows them to teach their own children for a time, as he says later on.
or to exercise authority over a man. For to teach is indeed to assume authority over a man.
Commentary on 1 Timothy
A woman must maintain propriety not only in her appearance and clothing, but also in her voice. According to him, she must not speak even about spiritual matters, but should only learn. It will be better for her if she keeps silence.
Commentary on 1 Timothy
Above, the Apostle instructed women in regard to prayer; here he instructs them in regard to doctrine: first, he lays down his own law regarding their teaching; second, he gives the reason for this law, at for Adam was first formed; third, he answers a tacit question, at yet she shall be saved. In regard to the first he does two things: first, he shows what is suitable for women; second, what is not, at but I do not suffer a woman to teach.
In regard to the first he mentions three things that are suitable to women, namely, silence, discipline and subjection. These three things proceed from one source, namely, their lack of reason. So he imposes silence on them, when he says: let the woman learn in silence: if any man offend not in word, the same is a perfect man (Jas 3:2); let women keep silence in the churches, for it is not permitted them to speak, but to be subject, as also the Lord says (1 Cor 14:34). For the words of a woman are inflammatory: her conversation burns as fire (Sir 9:11).
Second, that they learn, because that is the proper function of one who is weak in intellect: if they would learn anything, let them ask their husbands at home (1 Cor 14:35). However, it is given to men that they teach.
Third, he recommends subjection, because it is natural for the soul to rule the body, and reason the lower powers. Therefore, as the Philosopher says, whenever any two things are related as the soul is to the body, and reason to sensuality, it is natural for the one with the greater amount of reason to rule and give orders, and for the other to be subject, since it is lacking in reason: he shall have dominion over you (Gen 3:16).
Commentary on 1 Timothy
11–14I heard that the Church of England was being advised to declare women capable of Priests' Orders. I am, indeed, informed that such a proposal is very unlikely to be seriously considered by the authorities. To take such a revolutionary step at the present moment, to cut ourselves off from the Christian past and to widen the divisions between ourselves and other Churches by establishing an order of priestesses in our midst, would be an almost wanton degree of imprudence. And the Church of England herself would be torn in shreds by the operation. My concern with the proposal is of a more theoretical kind. The question involves something even deeper than a revolution in order...
To us a priest is primarily a representative, a double representative, who represents us to God and God to us. Our very eyes teach us this in church. Sometimes the priest turns his back on us and faces the East - he speaks to God for us: sometimes he faces us and speaks to us for God. We have no objection to a woman doing the first: the whole difficulty is about the second. But why? Why should a woman not in this sense represent God? [...]
Suppose the reformer stops saying that a good woman may be like God and begins saying that God is like a good woman. Suppose he says that we might just as well pray to 'Our Mother which art in heaven' as to 'Our Father'. Suppose he suggests that the Incarnation might just as well have taken a female as a male form, and the Second Person of the Trinity be as well called the Daughter as the Son. Suppose, finally, that the mystical marriage were reversed, that the Church were the Bridegroom and Christ the Bride. All this, as it seems to me, is involved in the claim that a woman can represent God as a priest does.
Now it is surely the case that if all these supposals were ever carried into effect we should be embarked on a different religion. Goddesses have, of course, been worshipped: many religions have had priestesses. But they are religions quite different in character from Christianity...
Christians think that God Himself has taught us how to speak of Him...
We men may often make very bad priests. That is because we are insufficiently masculine. It is no cure to call in those who are not masculine at all...
Lady Nunburnholme has claimed that the equality of men and women is a Christian principle... Unless "equal" means "interchangeable", equality makes nothing for the priesthood of women.
God in the Dock: Priestesses in the Church?
But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ.
женѣ́ же ᲂу҆чи́ти не повелѣва́ю, нижѐ владѣ́ти мꙋ́жемъ, но бы́ти въ безмо́лвїи.
The divine law indeed has excluded women from the ministry, but they endeavor to thrust themselves into it. And since they can effect nothing of themselves, they do all through the agency of others. In this way they have become invested with so much power that they can appoint or eject priests at their will. Things in fact are turned upside down, and the proverbial saying may be seen realized—“Those being guided are leading the guides.” One would wish that it were men who were giving such guidance, rather than women who have not received a commission to give instruction in church. Why do I say “give instruction”? The blessed Paul did not suffer them even to speak with authority in the church. But I have heard someone say that they have obtained such a large privilege of free speech as even to rebuke the prelates of the churches and censure them more severely than masters do their own domestics.
On the Priesthood 3.9
For with us indeed the woman is reasonably subjected to the man, since equality of honor causes contention. And not for this cause only, but by reason also of the deceit which happened in the beginning. You see Eve was not subjected in her original condition as she was made. Nor was she called to submission when God first brought her to the man. She did not hear anything from God then about submissiveness. Nor did Adam originally say any such word to her. Rather he said indeed that she was “bone of his bone, and flesh of his flesh,” but of rule or subjection he mentioned nothing. This occurred only after she made an ill use of her privilege. She who had been made a helper was found to be an ensnarer. Then the original relation was ruined, and she was justly told for the future: “your turning shall be to your husband.”
Homilies on First Corinthians 26.2
"But I suffer not a woman to teach." "I do not suffer," he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. "For Adam," says he, "was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression."
Homily on 1 Timothy 9
The Apostle takes away from woman every occasion for speaking in church. For after he commanded them to be silent, so that they would not speak under the plausible pretext of teaching, he said: let them not teach; because this would give them authority and preeminence over the husband. Meanwhile, the wife is commanded to be in submission. "Your desire shall be for your husband," it is said (Gen. 3:16). Thus it is fitting for her to keep silence. Through silence she will best show her submission. Know, however, that the Apostle does not forbid women to teach in general, but only in church; outside the church this is not forbidden to her. Thus Priscilla instructed Apollos with sound teaching; thus a believing wife is not forbidden to instruct an unbelieving husband.
Commentary on 1 Timothy
Likewise, he states what things are not permitted to women, saying nor to use authority over the man: but to be in silence.
Consequently, he forbids them to teach. Against this, the vision wherewith his mother instructed him (Prov 31:1). I answer that some teaching is public, and this does not belong to woman, and thus he says in the church, some is private, and by this a mother teaches her son.
But we read that Deborah taught the people of Israel (Judg 5:7). The answer is that her learning came through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman; furthermore, she did not preach publicly, but gave advice under the influence of the Holy Spirit.
Second, they are forbidden to use authority over the man: a woman, if she have superiority, is contrary to her husband (Sir 25:30). And the Philosopher says that the dominion of women is the death of a family, as tyrants of a commonwealth.
Accordingly, he forbids two things against the two things that are suitable to her, namely, to be in silence and to be subject to the man.
Commentary on 1 Timothy
For Adam was first formed, then Eve.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὔα·
А҆да́мъ бо пре́жде со́зданъ бы́сть, пото́мъ же є҆́ѵа:
But you should not be surprised that she [the church] who is gathered out of the dispersion of the nations and prepared to be the bride of Christ has sometimes been guilty of these faults. Remember how the first woman was seduced and was in the transgression and could find her salvation, so the Scripture says, only in bearing children, which for our present purpose means those who continue in faith and love with sanctity. The apostle, therefore, declares what is written about Adam and Eve thus, “This is a great mystery in Christ and in the church.” Christ so loved her that he gave himself for her, while she was yet undutiful, even as he says, “When as yet we were ungodly according to the time, Christ died for us”; and again, “While we were yet sinners, Christ died for us.”
Commentary on the Song of Songs 2.3
It was said, moreover, that it was not good for man to be alone. Yet we know that Adam did not commit sin before woman was created. However, after creation, she was the first to disobey the divine command and even allured her husband to sin. If, therefore, the woman is responsible for the sin, how then can her coming be considered a good? But, if you consider that the universe is in the care of God, then you will discover this fact, namely, that the Lord must have gained more pleasure for himself in being responsible for all creation than condemnation from us for providing the basis for sin. Accordingly, the Lord declared that it was not good for man to be alone, because the human race could not have been propagated from man alone.… For the sake therefore of the successive generations of men it followed that woman had to be joined to man. Thus we must interpret the very words of God when he said that it was not good for the man to be alone. If the woman was to be the first one to sin, the fact that she was the one destined to bring forth redemption must not be excluded from the operations of divine Providence. Although “Adam was not deceived, the woman was deceived and was in sin.” Yet woman, we are told, “will be saved by childbearing,” in the course of which Christ became born of woman.
On Paradise 10.47
If it be asked, what has this to do with women of the present day? it shows that the male sex enjoyed the higher honor. Man was first formed; and elsewhere he shows their superiority. "Neither was the man created for the woman, but the woman for the man." Why then does he say this? He wishes the man to have the preeminence in every way; both for the reason given above, he means, let him have precedence, and on account of what occurred afterwards. For the woman taught the man once, and made him guilty of disobedience, and wrought our ruin. Therefore because she made a bad use of her power over the man, or rather her equality with him, God made her subject to her husband. "Thy desire shall be to thy husband?" This had not been said to her before.
Homily on 1 Timothy 9
13–14For Adam was formed first, then Eve; and Adam was not deceived, but the woman being deceived fell into transgression.
For Adam was formed first. Since Adam was formed first, the woman should not have authority over the man, but should be in submission to him.
Adam was not deceived. As to the comparison with the deceit with which the woman was deceived, the behavior of Adam is neither deceit nor trickery. For it is much more reasonable to be deceived by the serpent than to accept the fruit from the woman and eat it. Therefore, in his defense, Paul says that he was not deceived, but that "The woman whom you gave to be my helper, she gave to me and I ate." (Gen. 3:12) Calmly showing that Adam did not even err after listening to his helper. "He was not deceived." Note that what precedes is to be understood as implied.
In another way also. How was Adam not deceived? Because neither does Scripture say this, but the woman indeed: "The serpent deceived me." (Gen. 3:13) But Adam does not say; "The woman deceived me," but, "She gave me." She gave to me: For it is not the same to be persuaded by a fellow and companion, and to be persuaded by a beast, slave, and one who is subordinated. Therefore, that was the deception. But neither did Adam see the tree that it was beautiful to eat, but the woman.
but the woman being deceived. And Paul brings this forward to prevent a woman from teaching. For once a woman has taught, Paul says, she overturns everything and makes the man subject to disobedience: for she was the author herself and advised him to eat. Therefore, he does not say: Eve was deceived; but the woman was deceived, indicating a nature that is easily deceived.
but the woman being deceived fell into transgression. Not only Eve became accountable to transgression, but also the whole sisterhood of women. For as in Adam we all die, so in Eve all have sinned.
Commentary on 1 Timothy
Since, he says, in the very creation the male sex was honored with primacy, and Eve was created second, then after this all wives must hold secondary places after their husbands and be subject to them. For the force of what was then done with regard to Adam and Eve extends to the entire male and female sex.
Commentary on 1 Timothy
Then when he says, for Adam was formed first, he assigns the reason for what he had taught: first, from the order of creation; second, from the order of sin, at and Adam was not seduced.
In regard to the first it should be noted that in the order of things the perfect and the imperfect are differently ordained: because in one and the same individual the imperfect is prior in time, but the perfect is prior in nature, because nature proceeds from the imperfect to the perfect; but in diverse things the perfect is prior in time and in nature, because nature always starts with what is perfect. This is the order according to which we are now speaking, because man is the perfect specimen of human nature, whereas a woman is a man by happenstance. Hence Adam was formed first: the Lord God formed man of the slime of the earth (Gen 2:7); then woman was formed as something imperfect originating from something perfect, namely, from a rib: for the man is not of the woman, but the woman of the man (1 Cor 11:8). That is why man is not said to be formed for the woman, but to the likeness of God: let us make man to our own image and likeness (Gen 1:26). The woman, however, is for the sake of the man; therefore, the man should rule.
Commentary on 1 Timothy
And Adam was not deceived, but the woman being deceived was in the transgression.
καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε·
и҆ а҆да́мъ не прельсти́сѧ, жена́ же прельсти́вшисѧ, въ престꙋпле́нїи бы́сть:
And the fact too that this grace was revealed by means of a woman agrees with the interpretation that we have given. For since, as the apostle tells us, “the woman, being deceived, was in the transgression,” and was by her disobedience foremost in the revolt from God, for this reason she is the first witness of the resurrection. This is so that she might retrieve by her faith in the resurrection the overthrow caused by her disobedience. Indeed, by making herself at the beginning a minister and advocate to her husband of the counsels of the serpent, she brought into human life the beginning of evil and its train of consequences. Therefore, by ministering to his disciples the words of him who slew the rebel dragon, she might become to men the guide of faith, whereby with good reason the first proclamation of death is annulled.
Against Eunomius 12.1
But how was Adam not deceived? If he was not deceived, he did not then transgress? Attend carefully. The woman said, "The serpent beguiled me." But the man did not say, The woman deceived me, but, "she gave me of the tree, and I did eat." Now it is not the same thing to be deceived by a fellow-creature, one of the same kind, as by an inferior and subordinate animal. This is truly to be deceived. Compared therefore with the woman, he is spoken of as "not deceived." For she was beguiled by an inferior and subject, he by an equal. Again, it is not said of the man, that he "saw the tree was good for food," but of the woman, and that she "did eat, and gave it to her husband": so that he transgressed, not captivated by appetite, but merely from the persuasion of his wife. The woman taught once, and ruined all. On this account therefore he saith, let her not teach. But what is it to other women, that she suffered this? It certainly concerns them; for the sex is weak and fickle, and he is speaking of the sex collectively. For he says not Eve, but "the woman," which is the common name of the whole sex, not her proper name. Was then the whole sex included in the transgression for her fault? As he said of Adam, "After the similitude of Adam's transgression, who is the figure of Him that was to come"; so here the female sex transgressed, and not the male.
Homily on 1 Timothy 9
So, too, we must believe that Adam transgressed the law of God, not because he was deceived into believing that the lie was true but because in obedience to a social compulsion he yielded to Eve, as husband to wife, as the only man in the world to the only woman. It was not without reason that the apostle wrote, “Adam was not deceived, but the woman was deceived.” He means, no doubt, that Eve accepted the serpent’s word as true, whereas Adam refused to be separated from his partner even in a union of sin. This does not imply that he was on that account any less guilty, since he sinned knowingly and deliberately.
City of God 14.11.2
Why does the apostle say that Adam was not deceived? Because Scripture does not say this either; on the contrary, the woman said, "the serpent beguiled me" (Gen. 3:13), but Adam does not say, "the woman deceived me," but rather, "she gave to me" (Gen. 3:12). It is not the same thing to be beguiled by a beast—a servant and subordinate. Therefore the latter is properly deception. So in comparison with the woman, the apostle says of Adam that he was not deceived. Adam did not even see "that the tree was good for food" (Gen. 3:6), but the woman saw and was deceived, and then gave also to her husband. Thus she was carried away by passion, while he yielded to his wife. So the apostle says: the woman taught once, and overturned everything; therefore let not this sex teach, for it is fickle, easily impressionable, easily beguiled. Notice, the apostle did not say, "Eve was deceived," but "the woman," meaning by this name the female nature. Just as through Adam all nature became mortal, so also through Eve fickleness passed to all women; and on account of this fickleness the transgression took place first in Eve herself.
Commentary on 1 Timothy
Second, from the order of sinning. For the orders of coming to be and of ceasing to be are contrary, because that which is first in coming to be is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming to be first begins from Adam, and ceasing to be from the woman. Hence he says, Adam was not seduced, i.e., first, because he was the stronger; but the tempter approached the weaker in order that the stronger be seduced more readily. Here he alludes to Adam's words in Genesis. For when the Lord rebuked Adam, he said: the woman whom you gave me to be my companion, gave me of the tree and I did eat (Gen 3:12). That is why he says, Adam was not seduced; but the woman.
Now seduction is of two kinds: in the abstract and in the concrete object, which is the ignorance of choice. Therefore, whoever sins is seduced by ignorance of choice in regard to a concrete object. But the woman was seduced by ignorance in the abstract, when she believed what the serpent said. But the man did not believe this, but was deceived in the concrete; and having never experienced the severity of God, believed that he would be easily forgiven.
But ignorance is a punishment of sin; therefore, punishment preceded sin. I answer that it did not precede, because she was elated as soon as the serpent spoke and suggested that someone was anxious about her; and in that spirit of elation she was seduced. Hence the elation preceded.
Commentary on 1 Timothy
Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
спасе́тсѧ же чадоро́дїѧ ра́ди {чрез̾ чадоро́дїе}, а҆́ще пребꙋ́детъ въ вѣ́рѣ и҆ любвѝ и҆ во ст҃ы́ни съ цѣломꙋ́дрїемъ.
The present book of Scripture, then, speaks of this love with which the blessed soul burns and is on fire with regard to the blessed Word of God. And she sings this wedding song through the Spirit, by which the church is joined and united with its heavenly bridegroom Christ, desiring to be mingled with him through the Word so that she may conceive from him and be enabled to be saved through this chaste bearing of children.
Commentary on the Song of Songs, PROLOGUE.2.46
The salvation that comes to women through childbearing applies only to the children who are reborn in Christ.
Commentary on the First Letter to Timothy
Therefore, just as the power which destroys what is born is begotten along with physical birth, so it is clear that the Spirit bestows a life-giving power upon those born through it. What, then, can be deduced from what we have said? That separating ourselves from life in the flesh, which death normally follows upon, we may seek a kind of life which does not have death as its consequence. This is the spiritual significance of the life of virginity. That this is true will be clearer if we explain a little further. Everyone knows that the function of bodily union is the creation of mortal bodies. But life and incorruptibility are born to those who remain united in their participation in the Spirit. It is not having children as such that is important but this spiritual regeneration. Excellent is the apostolic saying about this, that the mother blessed with such children “will be saved by childbearing,” just as the psalmist utters in the divine hymns, “He establishes in her home the barren wife as the joyful mother of children.”
On Virginity 14
Shall not women then be saved? Yes, by means of children. For it is not of Eve that he says, "If they continue in faith and charity and holiness with sobriety." What faith? what charity? what holiness with sobriety? It is as if he had said, "Ye women, be not cast down, because your sex has incurred blame. God has granted you another opportunity of salvation, by the bringing up of children, so that you are saved, not only by yourselves, but by others." See how many questions are involved in this matter. "The woman," he says, "being deceived was in the transgression." What woman? Eve. Shall she then be saved by child-bearing? He does not say that, but, the race of women shall be saved. Was not it then involved in transgression? Yes, it was, still Eve transgressed, but the whole sex shall be saved, notwithstanding, "by childbearing." And why not by their own personal virtue? For has she excluded others from this salvation? And what will be the case with virgins, with the barren, with widows who have lost their husbands, before they had children? will they perish? is there no hope for them? yet virgins are held in the highest estimation. What then does he mean to say?
Some interpret his meaning thus. As what happened to the first woman occasioned the subjection of the whole sex, (for since Eve was formed second and made subject, he says, let the rest of the sex be in subjection,) so because she transgressed, the rest of the sex are also in transgression. But this is not fair reasoning; for at the creation all was the gift of God, but in this case, it is the consequence of the woman's sin. But this is the amount of what he says. As all men died through one, because that one sinned, so the whole female race transgressed, because the woman was in the transgression. Let her not however grieve. God hath given her no small consolation, that of childbearing. And if it be said that this is of nature, so is that also of nature; for not only that which is of nature has been granted, but also the bringing up of children. "If they continue in faith and charity and holiness with sobriety"; that is, if after childbearing, they keep them in charity and purity. By these means they will have no small reward on their account, because they have trained up wrestlers for the service of Christ. By holiness he means good life, modesty, and sobriety.
Homily on 1 Timothy 9
When Paul speaks of the salvation that comes through childbearing, he refers to the baptism and rebirth to which their children are led by the believing mother.
Pelagius’s Commentary on the First Letter to Timothy
The claim that she will be saved by childbearing is said of all women, not just of Eve.
Commentary on 1 Timothy
Yet she will be saved through childbearing, if they continue in faith and love and holiness with self-control. This is a trustworthy saying.
Yet she will be saved through childbearing. Not only Eve, but every woman. And by "childbearing," it is meant not only to bear children, but also to lead them according to God. What then shall one say, that virgins and barren women, and those without children and widows, are lost? Away with that though! For it does not say that they will not be saved by their own virtue; but that childbearing will also be a means of salvation for them, that is, the acknowledged means of being saved by their own virtue.
if they continue in faith. If Christians have nurtured and remained virtuous. What then if she herself is evil, but nurtures well? It certainly cannot happen that what is bad trains well; yet if it does happen, there will be a reward. But what if being good she nurtures evil? She will die because of the evil of the children. And the priest Eli is witness. (1 Sam. 2-4)
This is a trustworthy saying. Because the fathers, Paul says, will be able to share in the virtue of the children.
On the Virtue of Bishops.
Commentary on 1 Timothy
Who? Eve? No, but woman, that is, the female sex. Do not despair, he says, O women: God has given you a means of salvation — childbearing, that is, the good upbringing of those born; for one must not only give birth, but also raise them. And this is true childbearing, otherwise it is not childbearing but child-corruption. So then, what about virgins? What about widows? Have they utterly perished? No, the apostle does not say that they will not be saved by their own virtue, but that the upbringing of children contributes to the salvation of wives. A virtuous wife will raise her children in virtue as well. The virtue inherent in her passes through upbringing into her children also. Consequently, a virtuous virgin is undoubtedly saved as well. It seems to me that the apostle, having forbidden wives above from teaching in church, now gives them as consolation someone to teach. If you truly want to teach — teach your own children. Some, however, for reasons unknown, understood childbearing as referring to the birth that was from the Most Holy Theotokos. She, they say, having given birth to the Savior, saved women. But such an understanding is inconsistent with the speech that follows after this. For listen.
That is, children, if they preserve the holy faith and dogmas.
That is, they will remain in a righteous life. For faith is not sufficient: the beginning and source of a righteous life is love.
By "holiness" the apostle means purity of the body. But since not all are virgins, he added: "with modesty." For modesty is not denied to those who live in lawful marriage. Or he simply calls purity modesty. But what if a wicked mother raises her children well? This, although unlikely, if it happens, she will receive a reward for them. But what if a good mother raises her children poorly? If she was negligent and indulged them, she will share the fate of Eli. But if, despite all her care and suffering, she could not make them better — which happens rarely — she will still receive a reward for her labors, since even the Son of God, despite all His works and teaching, had few, however, who believed.
Commentary on 1 Timothy
Then when he says, yet she shall be saved, he answers a tacit question, because someone might say that if the woman is not for the man, and sin stems from her, she is harmful to men. But if something is not for someone, but is harmful to him, it should be destroyed. Therefore, the woman should not be saved.
The answer is that salvation is of two kinds: temporal, which is common also to brutes, and eternal, which is proper to man: my salvation shall be forever (Isa 51:8). But the woman has lost neither of them: not the temporal, because she is not deprived of her sex as soon as a child is born; nor the eternal, because she is open to grace and glory by reason of her soul. Therefore, in regard to the first he says, she shall be saved and not rooted out; and this through childbearing, to which she is ordained by God. In regard to the second he says, if she continue.
But since, if it implies a cause, does that mean that if she does not continue, she will not be saved? For the Apostle says that a woman does better if she does not marry. The answer is that this can be taken as a figure of speech, so that by man is understood the superior reason, and by woman the lower reason. Now good works are the product of the inferior reason, as is charity which conceives through the man and through which she is saved. The other explanation is literal, and the through does not express a cause but a repugnance. As if to say: the woman shall be saved, even if she enters by way of generation, i.e., if she marries and is not a virgin. Then the through suggests an increase of salvation, as though by generating children for the service of God, she will be saved the more: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
As far as the attainment of eternal salvation is concerned, there are three things to be considered: first, something in regard to the intellect; second, something in regard to the affections; third, something in regard to the external act.
In the intellect is faith, through which the intellect is subjected to Christ; hence he says, in faith: without faith it is impossible to please God (Heb 11:6). And because faith avails nothing without charity, he immediately adds something in regard to the affections, namely, and love: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). In regard to the outward act he mentions two things against lewdness, which consists in two things, namely, in lust; and in regard to this he says, and sanctification, i.e., in chastity: this is the will of God, your sanctification; that you should abstain from fornication (1 Thess 4:3), and in drunkenness, against which he says, with sobriety: we should live soberly, and justly, and godly in this world (Titus 2:12).
Commentary on 1 Timothy
IEXHORT therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων,
[Заⷱ҇ 282] Молю̀ ᲂу҆̀бо пре́жде всѣ́хъ твори́ти моли̑твы, молє́нїѧ, прошє́нїѧ, благодарє́нїѧ за всѧ̑ человѣ́ки,