Paul M. Nguyen Patristics, A.

Orlando November 6, 2012 On the Scandal of the Hierarchy in Chrysostom's On the Priesthood After his discussion in Book I of the occasions in which deception could be justified, John Chrysostom shifts his focus to more theologicalpractical reasons to explain his actions. His central theme in Book II is that his own unworthiness would make him a disgrace to the office and Basil's far surpassing competency, compared to his own, qualified him to assume the office without John's accompaniment. Chrysostom raises the point that in Jesus' institution of the Church, He first tested Peter's loyalty and devotion for his own sake, and to demonstrate the proximity of the divine assistance that would accompany the Church (II.1). Chrysostom quickly moves to the point that of all of the commands that could answer Peter's expressed affection, Jesus gave the command to feed and tend. Had the command been any less, it might have been fulfilled by any person at all, including women; rather, its specificity betrayed a unique and exalted office, capable of being filled by only a few eligible men who soar above [all others] in excellence of spirit (II.2). Chrysostom continues to expound upon the gravity of the office, resting on its care of immortal souls: the priest and bishop must both nourish and care for the flock, and bear the weight of responsibility for any who are lost (II.2). Furthermore, when the flock is under attack, Chrysostom points out that the shepherd will never escape, but experience, rather, will be [attacked] all the more (II.2). Concerning correction of the flock (internally), Chrysostom contrasts the medical practice with spiritual therapy, positing that the conversion must begin within the one to be converted, led by the persuasion of a shepherd, and not imposed upon him weightily from

Nguyen 2 without, as in medicinethough it, too, requires the assent of the will of him to be cured (II.3). The tactfulness of the shepherd, a refined skill that demonstrates the shepherd's surpassing stature in spirit, is required in this area of spiritual therapy, for a treatment too weak or too strong with either fall short of a full healing or do even more violence to the patient (II.4). And this proportionality need be considered not only in view of the offense or ailment but also the disposition of the sinner, in order that his dignity be respected and he be brought more or less abruptly to the right path (II.4). So, Chrysostom concludes, the pastor therefore ought to be of a noble spirit so as to carry out this work well (II.4). At this point in the Second Book, having endured the exposition of the grave requirements for the office of the pastor, Basil challenges Chrysostom with his own words. Returning to the opening scenario, he claims that Chrysostom should have the response of accepting the command of the Lord, having confessed his love, and not, rather, flee from the duty (II.4). And Basil counters the argument by saying that, had he been of the same mind, thinking the office exceedingly exalted, he would have left Chrysostom to it! The two concur that the office the pastor is one of great responsibility, requiring skill in these various dimensions, and the deep inquiry of those who seek to admit others to it (II.4). Chrysostom concludes Book II with the remark, paralleling what he introduced before about physical stature not being the only measure for pastors, that youth and age ought not to be the standard, but only that the novice ought to be withheld from this office, in order not to cause scandal and perdition in the flock.