Holy Bishops in Late Antiquity. Claudia Rapp

merits of ecclesiastical office versus monastic retreat as exemplified in the internal conflict of one person, John Chrysostom assigns each side in this conflict to a different character. He casts Basil in the role of the former monk who agrees to become a cleric, and himself in the role of the monk who shuns ecclesiastical office.⁹² Considering that the author was at this time a deacon on his way up in the ecclesiastical hierarchy, this rhetorical role-play alone casts serious suspicions on the autobiographical value of the entire treatise. Nonetheless, On the Priesthood is an important statement about the nature of the priesthood. It was appreciated by posterity as a veritable “mirror of bishops.” Isidore of Pelusium, an Egyptian scholar-turned-monk who is known to us mainly through his extensive correspondence, sent a copy of Chrysostom’s treatise to a certain Eustathius in around 440, recommending it for its inspirational nature:

      I have sent the book you asked for, and I expect that you will derive profit from it, as everybody usually does. For there is nobody, no single heart that has not been moved to divine love by reading this book. It shows how venerable and difficult to attain the priesthood is, and teaches to exercise it without reproach. For John, the wise announcer of the secrets of God, the eye of the church of Byzantium and of the whole [church], has elaborated it so finely and with such great diligence that all will discover therein their virtues or their reproach, both those who exercise their office in a manner pleasing to God and those who administer it with negligence.⁹³

      In order to justify his decision to avoid ordination, John in this work compares his personal failings and shortcomings⁹⁴ with the impeccable and virtuous conduct of his friend Basil, who had demonstrated his love of humankind in a selfless act of intervention for a friend.⁹⁵ It is essential that the bishop possess such qualities for the exercise of his office. John devotes less space than Gregory to the bishop’s pastoral duties, although he, too, invokes the image of the bishop as the physician of souls.⁹⁶ Instead, he approaches the episcopal office from two complementary angles, the spiritual and the administrative.

      John pays particular attention to the spiritual power inherent in the bishop’s liturgical functions. He dwells on the bishop’s role in consecrating the eucharist even more than Gregory had done. It is a task that requires complete ritual purity:

      For when thou seest the Lord sacrificed, and laid upon the altar, and the priest standing and praying over the victim, and all the worshippers empurpled with that precious blood, canst thou then think that thou art still amongst men, and standing upon the earth? Art thou not, on the contrary, straightaway translated to Heaven? . . . By their agency [i.e., that of the priests] these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels.⁹⁷

      This attention to the awesomeness of the transformation of the eucharistic sacrifice into the body and blood of Christ and the participation of the priest in this transformation seems to be a common concern of Greek theologians at the end of the fourth century, especially those in the intellectual orbit of Antioch. As Johannes Quasten has suggested, it was probably formulated in an attempt to counter Arianism by emphasizing the distance between the divine and the human realm.⁹⁸

      The other sacral function of the bishop that is of great importance in Chrysostom’s work is his power to bind and loose through the imposition of penance, and the related function of performing baptisms.⁹⁹ Both bring a complete regeneration of the individual in the Spirit; and in both, the bishop acts in the role of a father who gives new life. In order to help sinners, the bishop should also shoulder the burdens of others.¹⁰⁰ He is, in fact, personally responsible before God for any sins in his congregation. John Chrysostom will repeat this thought later in the sermons he delivers in Constantinople.¹⁰¹ He thus ascribes to the bishop ex officio the same role that the pneumatophoros and some of the holy men we will encounter later chose to take upon themselves on behalf of their intimate associates.

      John seems to be the earliest theoretician on the episcopate who draws attention to the manifold mundane tasks that are likely to distract the bishop from his spiritual resolve. All too easily the bishop may get drawn into a whirl of emotions that disturb the calm of his soul: “wrath, despondency, envy, strife, slanders, accusations, falsehood, hypocrisy, intrigues, anger,” and the list goes on.¹⁰² He mentions the care of widows and virgins in the community, the bishop’s judicial authority, and the daily round of visits expected of him.¹⁰³ In order to ensure impartiality and immunity to pressure or bribery in all his administrative work, it is important, John notes, that the bishop does not accede to his position through favoritism of any kind, which would later leave him open to pressure or blackmail. He has harsh words to say about the fierce competition that often surrounded episcopal elections in his day.¹⁰⁴ These indignities and distractions that affect the episcopate have to be counteracted by the appointment of worthy candidates who possess the proper preparation in faith, disposition, and virtue. For this reason, On the Priesthood has often been identified as a call for internal improvement and reform.¹⁰⁵

      The bulk of the work consists of considerations on the ideal qualities of the priesthood. John insists that the bishop should possess virtues in a perfect balance: “He ought to be dignified yet free from arrogance, formidable yet kind, apt to command yet sociable, impartial yet courteous, humble yet not servile, strong yet gentle.”¹⁰⁶ One further essential qualification for a good bishop is introduced, namely, his rhetorical skill and his familiarity with scripture and theology.¹⁰⁷ John’s insight into the importance of rhetoric, of course, betrays his own schooling in the classroom of Libanius of Antioch. But the urgency of his concern for the bishop’s teaching and preaching springs from his desire to counteract heresy from the pulpit and through Bible study. Suitable candidates for the priesthood may be found among experienced monks, John acknowledges, although the mere practice of fasting, vigils, and other deprivations alone is no guarantee of the possession of virtues. John himself, despite his earlier monastic training, was convinced of his own lack of suitability for ecclesiastical leadership.

      

      In Chrysostom’s view, the proper exercise of the priesthood is a much greater accomplishment than the pursuit of the ascetic life can ever be, for there are many men and women who can perform feats of asceticism, but only very few who are qualified to become shepherds of their flock.¹⁰⁸ Moreover, it is much more difficult to uphold a life of Christian virtues under the scrutiny of one’s congregation and in the face of daily administrative and personal challenges than it is to live a life of austerity in the seclusion of a hermitage.¹⁰⁹ The priesthood, and not the ascetic life of the monk, is in John’s eyes the pinnacle of Christian perfection. Spiritual and ascetic authority may be valuable in themselves, but for those who have been elected to office, they are merely qualifications that assist them in their calling: “It behooves one who undertakes this care to have much understanding, and, before understanding, great grace from God, and uprightness of conduct, and purity of life and superhuman virtue.”¹¹⁰

      John Chrysostom’s work draws attention to the necessity for priests and bishops to be exemplars of the holy life. The ideal candidates for the priesthood are therefore those who had already removed themselves from the congregation in order to take up the monastic life. John is well aware that his exalted view of the responsibilities of the priesthood results in expanding the divide between it and the laity: “Let the distinction between the pastor and his charge be as great as that between rational man and irrational creatures, not to say even greater, inasmuch as the risk is concerned with things of far greater importance.”¹¹¹ John’s recognition of the vital importance of the manifold duties with which the priesthood is charged for the salvation of others will eventually lead him to disassociate the office of the bishop from the person who holds that office. This idea is still absent in On the Priesthood but is expressed in no uncertain terms in a later sermon: “We are God’s ambassadors to the people. If this claim seems harsh to you, consider that this concerns not us as individuals, but the episcopal office itself; it does not concern one or the other person, but the bishop. Nobody should hear me [as a person], but the dignity [of the office].”¹¹²