Holy Bishops in Late Antiquity. Claudia Rapp

the passage in Titus 1:5–9 that deals with the moral character of priests draw heavily on the relevant verses of 1 Timothy 3. The catalog of episcopal virtues in both these epistles is eagerly repeated by Jerome, who seizes this opportunity to make pointed jabs against unworthy clergy who indulge in gluttony and excessive drinking, who are given to filthy lucre, who show favoritism in their appointments to the priesthood, and who do not manage to keep their own household in order. The ideal, Jerome insists, is the bishop who embodies all the virtues. The reasoning he gives for the importance of episcopal virtues is not so much, as in the other authors we have encountered, the preaching and teaching authority of the bishop, but rather his penitential and judicial authority, where personal detachment and impartiality are paramount.

      Jerome revisits the issue of ascetic virtues among the clergy in his spirited response to Jovinian. Against the latter’s suggestion that the clergy need not excel in their conduct and that chastity is not required of them, Jerome upholds a strict ascetic ideal. He does so by quoting the entire passage of 1 Timothy 3:1–7, implying that it is addressed specifically to bishops who ought to take Paul’s admonition as an incentive to improve themselves: “By being placed in the higher order an opportunity is afforded him [the bishop], if he chose to avail himself of it, for the practice of virtue.”⁶⁶ Jerome is keenly aware that the ascetic authority of the virtuous man and the pragmatic authority of the ecclesiastical officeholder are two distinct qualities. Only those men whose virtues correspond to their rank in the clergy deserve praise and admiration: “You see then that the blessedness of a bishop, priest or deacon, does not lie in the fact that they are bishops, priests, or deacons, but in their having the virtues which their names and offices imply.”⁶⁷ Jerome here proves to be an adherent of the idea, first given voice by Clement and Origen, of the “true” bishop in contradistinction to the bishop by ordination. He sums this up elsewhere in the terse statement “Not all bishops are bishops.”⁶⁸

      Jerome’s older contemporary John Chrysostom includes among his exegetical sermons one on 1 Timothy 3. This sermon is remarkable because it combines two unconnected and potentially conflicting strands of thought that we have already identified, without visible concern about inherent contradiction. One the one hand, John Chrysostom emphasizes the need for the bishop, because of his exalted and exposed position, to be a model and an inspiration not only to the Christian community, but also to the pagans, in the hope that this will bring them to conversion. On the other hand, he notes that the virtues required by Paul of bishops, such as hospitality or moderation in wine consumption, are neither particularly demanding nor particularly scarce among Christians. He tackles the issue head-on:

      Why said he not that he should be an angel, not subject to human passions? Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives . . . Why are not these things required by Paul? Plainly because few could be found of such character, and there was need for many bishops, that one might preside in every city. But because the churches were to be exposed to attacks, he requires not that superior and highly exalted virtue, but a moderate degree of it; for to be sober, of good behavior, and temperate, were qualities common to many.⁶⁹

      John here couches his acknowledgment of the general applicability of these virtues in the context of the historical narrative of the spread and expansion of the Christian church, a story in which bishops played an instrumental role. He also notes that the episcopate is not an honor, but a function, with reference to the etymology of episkopein, “to be an overseer.” ⁷⁰ This concession to the realities of ecclesiastical leadership is offset by John’s other writings, most notably his On the Priesthood, discussed below, where he sketches a more lofty picture of the ideal bishop as a high priest.

      A very similar approach was taken by Theodore of Mopsuestia, John Chrysostom’s friend from the time they spent together in Libanius’s classroom and later in a monastery near Antioch. His theological position on the two natures of Christ came under scrutiny during the Three Chapters controversy, with the result that his works were banned as heretical in 553. Like John Chrysostom, Theodore also wrote a treatise titled On the Priesthood, but the text does not survive. However, his exegetical commentary on the Pauline epistles, which includes a treatment of the First Letter to Timothy, invites a comparison of the views of these two friends. Theodore concedes, just like John, that the historical origin of the episcopate lies in a range of practical administrative tasks, as indicated in the leading sentence of Paul’s remarks (1 Tim. 3:1): “Whoever aspires to the office of bishop desires a noble task.” Theodore’s commentary on this passage survives only in Latin, where the Greek ergon (translated in the NRSV as “task”) is rendered with its exact Latin equivalent opus: “He does well to call it ‘work’ and not honor, for the discharge of ecclesiastical duties is not an honor, but work.”⁷¹ Theodore also agrees with John Chrysostom that the virtues required by Paul of an episkopos are not very demanding. John had explained this with reference to historical exigency that created the need for a large number of bishops of whom, it is implied, one ought not to expect too much. Theodore, by contrast, demands that the bishop should strive to match his elevated status within the church by intensifying his efforts to adhere to the code of conduct laid down by Paul.

      The only extant detailed discussion in Latin of the First Letter to Timothy was composed as part of a series of commentaries on the Pauline epistles by Ambrosiaster, the elusive fourth-century author who passed himself off as Ambrose. He is mainly concerned with the selection of a suitable candidate and the moral conduct of the bishop. Ambrosiaster is aware that some seek the episcopal office out of ambition or greed, and that recent converts are prone to pride and boastfulness if they are appointed to the episcopate too soon. Such pitfalls can be avoided, Ambrosiaster recommends, if the potential bishop possesses the moral characteristics outlined by Paul, “for they are the markers of the episcopal dignity.” Only if he practices what he preaches will the bishop avoid the devil’s snare, and only then will his teaching be accepted as true.⁷² Like Ambrose and his other contemporaries, Ambrosiaster seems well acquainted with the phenomenon of unworthy bishops, the dissolution they can generate within their communities, and the discredit they can bring upon the Christian church. Another fourth-century author, Pseudo-Augustine, interprets the Christian ministry in much the same vein. The value of the Christian church is measured by the morality of its representatives, just as the silliness of the traditional religion is exposed by the heinous practices of the pagan priests.⁷³

      The tendency of fourth-century authors to regard Paul’s First Letter to Timothy as a catalog of specifically episcopal virtues is evident also in the more personal remarks of church fathers who were themselves bishops. At times, they hold up these criteria to praise their colleagues in office. Gregory of Nazianzus bestows high praise on Athanasius of Alexandria as a staunch adherent of Nicene orthodoxy and in this context finds it expedient to depict him as the perfect bishop whose life is in complete conformity with Paul’s precepts.⁷⁴ At other times, these men of the church express their own fear of falling short of this yardstick. Gregory of Nazianzus explains that he absconded immediately after his father, Gregory the Elder, had ordained him to the priesthood, in part because he was afraid of his inability to meet the demands of his office. He finds it impossible for anyone to conform to the demands set out by Paul in his First Letter to Timothy, let alone those made by Christ.⁷⁵ Basil pours his heart out in a letter to a “pious man,” in which he communicates his worry of failing to perform the duties imposed on him as a bishop. This is a heartfelt plea, not mere rhetoric or fishing for compliments. Basil beseeches his friend to pray for him so that he may be able to continue to lead a “chaste,” that is, God-fearing, life and that he may discharge his office in a manner that pleases God.⁷⁶

      Common to all these texts of the post-Constantinian era is the strong nexus they establish between the personal virtues of a bishop, the acceptance by others—including pagans—of his position of leadership, and the effectiveness of his pastoral care. These authors are finely attuned to the dialectical nature of leadership. The congregation, they point out, will accept a bishop’s guidance in spiritual and moral issues only if he shows himself to be of outstanding moral integrity. A bishop must practice what he preaches. Jerome puts this succinctly in his Commentary on the Epistle to Titus: “The future leader of the church should possess eloquence