Homilies on Titus 1

Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect and the acknowledging of the truth which is after godliness, in hope of eternal life, which God, that cannot lie, promised before the world began, but hath in due times manifested his word through preaching, which was committed unto me according to the commandment of God our Saviour; to Titus, mine own son after the common faith: grace and peace from God the Father and the Lord Jesus Christ our Saviour.

Among those who accompanied Paul this man was one of approved worth.

For had he not been of approved worth, Paul would never have entrusted to him the whole island, nor would he have charged him to set in order the things that were lacking.

For, he says, that thou shouldest set in order the things that are wanting.

Nor would he have committed to him the judgement over so many bishops, had he not greatly trusted the man.

Some say that he was also young, because Paul calls him his child;

yet this is not clearly proved from that alone.

I think there is mention of him also in the Acts.

Perhaps he was also a Corinthian, unless there was another of the same name.

And Zenas he calls to himself, and he desires that Apollos should be sent, but not this man;

for even before the emperor he bore witness to their courage and virtue as greater than these.

It seems to me that some interval of time had elapsed, and that Paul writes these things while he was at liberty;

for he says nothing about trials, but continually turns the grace of God this way and that, above and below, since it is a sufficient exhortation to virtue for those who have believed.

For to learn of what things they were worthy, and to what state they were translated, and this by grace, and of what things they have been counted worthy, is no small incitement.

He directs his words also against the Jews.

But if he even reproaches the whole nation, do not marvel;

for he does the same thing also in the case of the Galatians, saying:

But this is not the mark of an insolent disposition, but of a loving one.

For if he did these things on his own account, one might reasonably have blamed him;

but if it was because he was inflamed and boiling with zeal on behalf of the preaching, he did it not out of insolence.

Christ too reviled the scribes and Pharisees times without number, yet not on his own account, but because they were destroying all the rest.

And he makes the epistle short, and with good reason.

And this too was a proof of the virtue of Titus, that he needed not many words, but only, as it were, a kind of reminder.

This epistle seems to me to be prior to that addressed to Timothy.

For that one he wrote near the end of his life while in bonds, but this one while he was still free and unbound;

for the words, I have determined to winter at Nicopolis, were a proof that he was not yet in bonds;

but there he continually calls himself a prisoner.

What then does he say? Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect.

You see how indifferently he sets these titles down, at one time calling himself the servant of God and apostle of Christ, at another the servant of Christ, 'Paul, a servant of Jesus Christ'; thus he knows no difference between the Father and the Son.

According to the faith of God's elect and the acknowledging of the truth which is after godliness, in hope of eternal life.

Because thou didst believe, or because thou wast entrusted? I think he means that he himself was entrusted with the elect of God.

That is to say, not from good deeds, nor from toils and sweat did I receive this dignity, but the whole was of the beneficence of Him who called me to believe.

Then, lest grace should be thought to be without reason:

for why then did He not also entrust it to others? For this reason he added, And the acknowledging of the truth which is after godliness.

From this, he says, I was entrusted; or rather, this too I was granted to believe out of His grace;

for of this too He Himself is the cause.

For this reason Christ Himself also says, Ye have not chosen me, but I have chosen you;

and again this same blessed man, writing elsewhere, says:

I shall know even as also I am known;

and again, If I may apprehend that for which also I am apprehended of Christ Jesus.

First we were apprehended, and afterwards we came to know;

first we were known, and then we apprehended;

first we were called, and then we obeyed.

And by saying, According to the faith, he reckons the whole to them, meaning, For their sakes I am an apostle, not as being worthy, but on account of the elect;

For all things are yours, whether Paul, or Apollos.

And the acknowledging, he says, of the truth which is after godliness.

For there is a truth of things which is not according to godliness;

as, for instance, to know matters of husbandry, to know the arts, is truly to know something;

but this is the truth which is according to godliness.

Or the words, According to the faith, mean that they believed even as the rest of the elect, and acknowledged the truth.

The acknowledging then is from faith, not from reasonings.

He spoke of the present life, that which is in the grace of God;

he speaks also of the life to come, and sets before us prizes for the benefits He has bestowed upon us.

For since we have believed and been delivered from error, He desires to crown us.

See how the introduction is filled with the benefits of God;

and this whole epistle throughout is especially of such a character, rousing up that holy man himself the more to labors, and likewise those under his instruction.

For nothing so profits us as continually to remember the benefits of God, both those bestowed in common and those bestowed on each of us privately.

For if, when we call to mind the kindnesses of a friend, or hear from him a gentle word or receive some deed of kindness, we are warmed with affection, how much more, when we behold into how many dangers we had fallen, and how God delivered us from them all, shall we be the more ready unto obedience.

And the acknowledging, he says, of the truth.

And by truth he here spoke thus in contrast with the type.

For that too was an acknowledging, and it was godliness, but not of the truth; not indeed of falsehood either, but of types and of a shadow.

Well did he say, In hope of eternal life, because that other hope was of the present life;

For he that doeth these things, he says, shall live in them.

You see how from the very outset he already shows the difference of grace? Those were not elect, but we are;

for even if they too were called elect, yet they are so no longer.

Which, he says, God, that cannot lie, promised before the world began.

That is to say, not now upon a change of purpose, but from the very beginning these things had been foreordained.

In many places he sets this down, as when he says, Separated unto the gospel of God;

and again, Whom he foreknew and did predestinate;

showing our nobility, that He loved us not now, but from the very beginning.

And this is no small thing, to have been beloved from above and from the beginning.

'Which,' he says, 'God, who cannot lie, promised.'

If He cannot lie, then most assuredly that which He promised shall come to pass.

If He cannot lie, one must not doubt, even though it be after death.

'Which,' he says, 'God, who cannot lie, promised before the ages of time.'

And by saying 'before the ages of time,' he shows how worthy of belief it is.

It is not because the Jews have now failed to come near, he says, that these things have come to pass; rather, they were thus foreordained from the beginning.

'But He manifested it in its own seasons.'

What then is the reason for the delay? It was for the sake of His provident care, and in order that it might be done at the fitting time.

'It is time,' says the prophet, 'for the Lord to act.'

For the word 'own' means this: the seasons that are suitable, the seasons that are due.

'He manifested,' he says, 'in its own seasons His word in the preaching with which I was entrusted.'

For the gospel contained all things—both the things of the present and the things to come: life, godliness, faith, all together.

That is to say, openly, with boldness of speech.

For this is the meaning of 'in the preaching.'

For just as the herald proclaims in the theater with all present, so we too proclaim, adding nothing, but declaring the very things we have heard.

For the excellence of the herald consists in declaring to all what has taken place, not in adding anything or taking anything away.

If then one must preach, one must preach with boldness of speech.

For this reason Christ did not say, 'Speak upon the housetops,' but 'Proclaim upon the housetops,' presenting what had taken place both by the place and by the manner.

'With which I was entrusted according to the commandment of God our Savior.'

Both 'I was entrusted' and 'according to the commandment' show how worthy of belief it is.

So that no one should feel himself ill-used, nor act coyly, nor be resentful.

If then it is a commandment, I am not my own master.

For of the things to be done, some lie within our power, others do not.

For the things He says by way of command are not within our power.

But the things He says by way of permission happen to be within our power.

For instance: 'If anyone says to his brother, You fool, he shall be liable to the hell of fire'—this is a command.

And: 'When you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go; first be reconciled to your brother, and then come and offer your gift.'

This too is a command, and he who does not do it must of necessity be subject to punishment.

But when He says, 'If you would be perfect, sell your possessions,'

and again, 'He who is able to receive it, let him receive it,' it is no longer a command.

For He makes the hearer master of the things spoken, and gives him the choice of what to do.

For these things—both to do and not to do—lie within our power.

But the commandments are not within our power; rather, one must either do them, or, not having done them, be punished.

This then is what he means also when he says, 'For necessity is laid upon me;'

'for woe is unto me, if I preach not the gospel.'

But let me state it more plainly, so that it may become clear to all.

For instance, he who has been entrusted with the governance of the Church, and honored with the dignity of the episcopate, if he does not declare to the people what they ought to do, is not without blame;

the layman, however, has no such necessity laid upon him.

For this reason Paul also says that 'according to the commandment of our Savior I do this.'

And observe how the epithets fit that which I have said.

For having said above, 'God, who cannot lie,' here he says, 'according to the commandment of God our Savior.'

If then He is Savior, and He Himself gave these commands out of His will that we should be saved, then the matter is not one of love of power;

for it is faith, and it is a commandment of God the Savior.

For it is possible even not to be genuine children, as that one concerning whom he says:

'If anyone who is called a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard—with such a one, not even to eat.'

Behold, here is a child, and yet not a genuine child;

he is indeed a child, since once he received the grace and was born anew;

but not genuine, since he is unworthy of his Father, since he deserts to another tyrant.

For in the case of natural children, the genuine and the not genuine are determined by her who travailed and by him who begot;

but here it is not so; rather, it is determined by deliberate choice.

For it is possible for one who has become genuine not to remain genuine;

and it is possible for one who is not genuine to become genuine;

for these things are not shut up under the necessity of nature, but under the freedom of choice;

wherefore it also admits of continual transitions.

Onesimus was a genuine child, but he was also not genuine;

for he became useless;

but again he became genuine, so much so that he too was called an apostle's very heart.

'To Titus, a genuine child according to the common faith.'

What is 'according to the common faith'? Since he had said 'child,' and Titus had received the rank of his father, how does he

lessen and moderate this honor also? Listen.

For he added 'according to the common faith';

that is to say, 'In respect of faith I have nothing more than you;'

for it is common, and through the same faith both I and you were born.

Whence then does he call him 'child'? Either wishing to show only his tender affection, or because he was prior in the preaching, or because he had been enlightened through him.

For this reason he calls them both children and brethren;

since they were born of the same faith, brethren;

since it was through his hands, children.

By saying then 'according to the common faith,' he hinted at their brotherhood.

'Grace and peace from God the Father and the Lord Jesus Christ our Savior.'

Since he had said 'My child,' he went on to add:

'From God the Father'—so as to lift up his mind, and to teach him whose child he is, and that not only by saying 'a common faith,' but also by adding 'of our Father,' he shows his equality of honour with himself.

But observe how the very things which he prays for the disciples and for the multitude, these same things he also prays for the teacher;

for he too, in like manner, has need of such prayers, and far more than they do, inasmuch as he has more enemies, and inasmuch as he has more occasions of giving offence to God.

For in proportion as the dignity is great, so much the greater also are the perils for the one who holds the priesthood;

for one single right action of the episcopate is enough to carry a man up to heaven, and one single sin to cast him into hell itself.

For, to pass over all the other things that daily befall him, if it should ever chance that a man, whether through friendship or through some other cause, brings an unworthy person forward to the episcopate, and entrusts to him the rule of a great city, consider to how great a fire he makes himself liable.

For not only of the souls that perish (for he destroys them by being irreverent), but also of all that are done by that man, will he himself render account.

For he who is irreverent while in the rank of a layman becomes far more so when he has laid hold of office;

for it is a matter of contentment if the reverent man remains such after he has laid hold of office.

For then vainglory assails more fiercely, and the love of money, and self-will, since office supplies the power for these; and clashes and insults and revilings and ten thousand other things.

If, then, a man be irreverent, he will become the more irreverent by becoming such a one.

When, therefore, one appoints such a ruler, he will be answerable for all the sins committed by that man, and for whole peoples.

But if he who causes one soul to stumble—'it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea'—what shall he undergo who causes so many souls to stumble: whole cities and peoples and ten thousand souls, men, women, children, citizens, husbandmen, those in the city itself, those in the other places under that city? Even if you should name another punishment three times as great, you would say nothing;

to so great a punishment and vengeance will he be liable.

So that such a man most of all has need of the grace of God and of peace;

for unless he steers the people with these, all is gone and lost, since he has no rudders.

For even if he be skilled in navigation, unless he have these rudders—the grace and the peace that are from God—he will sink the vessel and those who sail in it.

Whence, for my part, it occurs to me to marvel at those who reach out after so great a burden.

Wretched and miserable man, do you not see what you are reaching after? If you remain by yourself, unknown and obscure, then even if you sin ten thousand times, you will give account of but one soul, and will render the reckoning for that alone;

but when you are brought to this office, consider for how many heads you are liable to punishment.

For hear Paul saying:

'Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account.'

But you reach after honour and office;

and what is the pleasure of this honour? For I do not indeed see even this;

for it is not possible to be truly a ruler.

How so? Because it lies in the power of the ruled to obey.

And if anyone should examine the matter accurately, such a one does not come to rule,

but is a slave to ten thousand masters, who desire and say contrary things.

For what one praises, another blames;

what this one censures, another admires.

Whom, then, must one heed, whom obey? There is no telling.

And the bought slave, even if his master command him things contrary, at least is vexed;

but you, if you are aggrieved when so many masters command contrary things, even for this you pay the penalty, opening against yourself the mouths of all.

Is this, then, tell me, honour? Is this office? Is this authority? IV.

The bishop bade a man contribute money;

if he is unwilling, not only does he fail to contribute, but, in order not to seem to do this out of laziness, he even accuses him who gave the command;

'He steals,' he says, 'he plunders, he swallows up the goods of the poor, he devours the substance of the needy.'

How long will you say these things? You do not wish to contribute? No one compels you, no one forces you;

why then do you revile him who exhorts and counsels you? But suppose someone fell into need, and did not stretch out a hand because he was unable, or was occupied elsewhere.

There is no pardon, but again accusations worse than the former.

Is this, then, office? And he cannot even defend himself;

and just as with the bowels, even if they be inflamed, even if they cause pain both to the head and to the rest of the body, we do not dare to take vengeance on them;

for we do not take a sword and cut ourselves open;

so too, even if one of those under our rule be such a person, causing us pains and dejection by these accusations, we do not dare to take vengeance;

for these things are far from a father's mind, but we must bear the pain until that man is well restored to health.

The bought household slave has some task assigned to him, and when he has accomplished this, thenceforth he becomes his own master;

but this man is dragged about in all directions, and many things even beyond his power are demanded of him;

if he does not know how to speak, there is much murmuring;

but if he does know how to speak, again there are accusations: 'He is vainglorious';

if he does not raise the dead, 'He is worth no account,' one says;

'So-and-so is reverent, but this man is not.'

If he partakes of moderate nourishment, again accusations;

'He ought to have been strangled,' one says;

if anyone see him bathing, many accusations;

'He ought not even to look upon the sun at all,' one says.

'But if he does the same things that I do, and bathes and eats and drinks and wears clothes, and takes thought for his house and his household, on what account is he set over me? But he even has servants,' one says, 'who wait upon him, and he rides upon an ass;

on what account, then, is he set over me?' But why, tell me, ought he not to have someone to wait on him, but rather himself kindle the fire, and carry water, and split wood, and go off into the market? And how much shame does this become? And those holy men, the apostles, are not willing that he who devotes himself to the word should attend even to the ministration of widows, but deem the matter unworthy of him;

and do you drag him down even to the menial service of your household? Why do you who give these commands not pass them by yourself and fulfil them? Tell me, does he not minister to you a greater service than you do bodily things? Why do you not send your own servant boy to his service? Christ washed the feet of the disciples;

if you should render some attendance to your teacher, are you doing some great thing? But you neither wish to render it yourself, and you also hinder him.

What then? Ought he to live from heaven? But God does not so will it.

What then? 'The apostles,' one says, 'had free men serving them?' Do you wish to hear this too, how the apostles fared? They made journeys abroad, and free men and noble women, for the sake of their repose, laid down both their souls and their own heads.

Hear also this blessed one exhorting and saying:

'Hold such men, therefore, in honour';

and again, 'For the work of God he came near unto death, hazarding his life, that he might supply that which was lacking in your service toward me.'

Do you see what he says? But you do not even utter a word on behalf of your father, much less undertake so great a peril.

'But one ought not to bathe,' one says.

Why, tell me? Where is this

forbidden? For neither is filth a good thing.

Nowhere do we see these things, either being blamed or being admired.

For there are certain things which he commanded the bishop to have: that he be blameless, temperate, orderly, hospitable, apt to teach.

These things the Apostle requires; these are what one must seek from a ruler, and nothing beyond them.

You are not more exacting than Paul; or rather, you are not more exacting than the Spirit.

If he is a striker, or given to wine, if he is savage and unmerciful, then accuse him;

these things are unworthy of a bishop.

If he lives in luxury, this too is a ground for accusation;

but if he tends his body that it may serve you, if he cares for it that it may be useful to you, ought he to be charged for these things? Do you not know that bodily weakness harms us and the Church no less than weakness of soul? Why does Paul correct it when he writes to Timothy, 'Use a little wine for your stomach's sake and your frequent infirmities'? For if we accomplished virtue by the soul alone, there would be no need to give thought to the body.

But why have we come into being at all? And if the fulfilment of this is a great matter, how is it not the utmost folly to neglect it? Suppose there is a man honoured with the episcopate and entrusted with the oversight of the common body of the Church, and let him be virtuous in all other respects and possessed of everything that befits one consecrated to sacred office; yet let him be bound continually to his bed by much sickness—what benefit will such a man be able to render? What journey can he set out upon? What visitations can he make? Whom can he rebuke? Whom can he admonish? I have said these things that you may know not to accuse lightly, that you may rather learn to receive with approval, and that, if anyone longs for office, seeing the snowstorm of accusations, he may quench such a desire.

Truly it is a great danger, one that needs both the grace of God and that peace which you pray may abound to us, and we to you;

that both of us, having accomplished virtue, may thus attain the good things that have been promised, in Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honour, now and ever, and unto ages of ages. Amen.