The meaning of some of the names by which St. ap. Paul Characterizes the Pastoral Ministry

(Pastorological study) 1 No one, it seems, among the figures in the field of Christ's gospel and the planting and establishment of the Church of Christ, performed the various functions of pastoral service with more zeal than St. ap. Paul; none of them had such rich talents as he did - not only jealousy - a characteristic property of his personality - but also education, broad and deep knowledge and experience of life. In the book of Acts of St. Apostles and in the Epistles of St. ap. Paul, we have the richest material in order to obtain a clear understanding of how the apostle himself looked at the work to which he was called by God Himself and to which, from the time of his conversion, he devoted all his energy. "Acts" depicts many of the characteristic actions and speeches of the apostle; they contain many details, sometimes expressed in one word or phrase (see, for example, συνείχετο τψ λόγψ 18:5; vg. instabat, verbo), but containing very characteristic details and even containing the whole picture. Service of St. Paul, as described in these monuments, was obviously a continuous struggle not only with such obstacles as are usually encountered in pastoral and missionary work, but also with misunderstandings and misconceptions and even persecution on the part of those who should have correctly understood him and assisted the great evangelist. Hence, in addition to the fact that the apostle had to preach the Gospel and confirm the faith of those who accepted the gospel, St. Paul often had to defend his cause and the purity of his intentions (cf. 2 Cor. 1:17; 2:17). Similar attacks by St. Paul reflected with a definite explanation of his motives, a disclosure of his methods, and especially an account of the history of his life (see, for example, Galatians 1:13–2:1; Phil. 3ff.). When principles were attributed to him that were not really his principles, St. Paul responded by explaining his real motives; when his dignity was questioned, the apostle explained and revealed his true methods; if his sincerity was questioned, St. Paul explained what he had done and suffered for the cause of Christ. In short, St. Paul was often forced by his opponents to expound an apologiae pro vita sua, which contains his remarkably complete self-revelation. Thanks to this circumstance, we have most of our information about the pastoral methods and ideals of St. ap. Pavel. In almost every message of his we will find a more or less significant element of autobiographical self-revelation, and more often indirectly and implicite than directly and explicitly. In his various epistles, the apostle describes his actions and their motives (cf. 2 Cor. 1:8, 23 seq.; 2 seq.; Phil., 2 seq.), his behavior before and after his conversion, reveals his inner experience - what he thought and felt in his former Jewish life and in the new Christian life (cf., for example, Phil., 1 seq.; 2 Cor. 7:8; 2 Cor., 12 seq.). From the rich, inexhaustible treasury of the teachings of St. ap. Paul on pastoral ministry, in this case we will limit ourselves to the experience of understanding the meaning and pastorological significance of some of the most important names, which St. ap. Paul applied to himself and his colleagues, characterizing in these names Christian shepherding in essence, and from the point of view of the responsibilities arising from it, which therefore have enduring significance for all times. To his personal name St. Paul in almost all his letters (with the exception of two) adds a description of his position or his duty. His favorite terms in this connection are either “apostle” or “slave,” or sometimes both together with the definitions: “Jesus Christ” or “Jesus Christ by the will of God.” In Romans we have: “a servant of Jesus Christ, called an apostle” (1:1). In 2 Cor. "an apostle of Jesus Christ by the will of God." In the Epistle of Galatians: “an apostle, chosen not by men or through man, but by Jesus Christ and God the Father.” To the Ephesians and Colossians: “by the will of God an apostle of Jesus Christ.” Philippians (Paul and Timothy): “servants of Jesus Christ.” In 1 Timothy: “an apostle of Jesus Christ according to the commandment of God our Savior and Lord Jesus Christ.” In 2 Tim.: “an apostle of Jesus Christ by the will of God.” In the letter to Titus: “a servant of God, an apostle of Jesus Christ.” Philemon: "prisoner of Jesus Christ." So, in any case, at the very beginning of his address to his readers, St. Paul always tried to make his position clear in terms of his relationship to Jesus Christ. Not just “Paul” or even “Paul the apostle” - the one who wants to teach and, advise or inspire, but precisely “Paul the apostle” or “servant of Jesus Christ.” – From the point of view of responsibility, a modern shepherd must keep his own self-awareness clear and make his relationship to Christ clear to others. Saying that he performs his duties according to the will of God, the apostle also instills the general idea that the pastoral work occupies its definite and unshakable position in the great world order, in the implementation and revelation of the great divine plan. Every true shepherd is a “minister,” a mediator in carrying out this saving plan of God. Both in the letter to Rom., and in 1 Cor., St. Paul calls himself κλητός άπόστολος. The meaning of κλητός is precisely revealed in the words: “(chosen) not by men, nor by man” (Galatians 1:1). The conviction of the divine origin of his ministry was constantly inherent in the ap. Pavel, and ap. always definitely and openly testified to this. This calling usually refers to the conversion of an apostle, but in one place at least St. Paul confesses that his divine election and preparation for this ministry began “from his mother’s womb.” It should be noted that the idea of ​​κλητός had its roots in the Old Testament and is specifically associated with the prophetic ministry (Gen. 12:1-3: Ex. 3; Isa. 6:8; Jer. 1:4, 5, etc.). Deep and unshakable conviction that his ministry is based on a divine calling, St. Paul preserved to the end of his life without any darkening or weakening, as is clearly evident from the nature and circumstances of all his activities, as well as from the content of all his epistles (cf. esp. Acts 23:30, 31; 2 Tim. 4:17). Of what could be done for Christ, no matter how small the work or circumstance, nothing could seem unimportant to the apostle. To do everything he could for Onesimus and Philemon, or to write a letter to the relatively small church in Colossae, was for St. Paul is as significant as writing a letter to the church of Rome or Ephesus, as well as to the other churches of “Asia.” The idea of ​​complete devotion to one’s service to St. Paul expresses it in those names that he often applies to himself. These are the names - άπόστολος, δοΰλος and διάκονος, ςήρμξ, πρεσβευτής, στρατιώτης , γεωργός, etc. If the Apostle, by his very ideas and calling, are “the servants of Christ” and “stewards of the mysteries of God,” then their first and main quality is “fidelity” (1 Cor. 4:1-2), complete accuracy and perfect integrity in the proclamation and fulfillment of divine truth. In this case, there is no room left for thought or concern to somehow highlight and emphasize the significance of one’s personality or one’s talents - everything is absorbed into a single objective goal. Only one thing is meant: to fulfill the will of God for the salvation of people, so that the servant of Christ also becomes the servant of those whom he leads to salvation. All selfish or selfish sentiments are automatically uprooted with such self-devotion to the truth. The name άπόστολος contains the idea of ​​a person especially close to Christ, who has received from Him the commission and authority to represent Him Himself and His cause, for this purpose sent from Him into the world, with the entrustment of the “messenger” with the fullness of personal responsibility and the obligation of complete personal devotion. In this respect, "άπόστολος" differs from "άγγ &#949#949; λος ", which, in its original and immediate meaning, should actually only deliver a sealed letter or verbally accurately convey an order. Thus, the "άπόστολος" has the obligation not only to serve as an actual representative of Christ, but also to carry out its commission in relation to special needs and circumstances (Cf. Rom. 1:5; 1 Cor. 9:1-2). As for the epithets δοΰλος and διάκονος, as well as their synonyms (ύπηρέτης Acts 26:16; λειτουργός Rom. 15:16, etc.), they generally express the idea of ​​the usefulness of service. In the New Testament, these names are used to refer to those who please God through their useful service to people. As you know, in the New Testament, pleasing God is not considered independently of serving the needs of people, just as true service to people is always considered no other way than in relation to God, or to God through our Lord Jesus Christ. This close connection - although not an absolute unity - of service to God and people is one of the most characteristic features of religious life and work in Christianity. The difference between δοΰλος and διάκονος is as follows. Δοΰλος, the opposite of έλέθερος and correlative of δεσπότης and κύριος, means a person who is in a constant slavish relationship to another. When St. Paul calls himself δοΰλος Θεοΰ or δοΰλος Χριστοΰ, he understands such his relationships without any limitation (Rom. 6:18, 22, 23; Galat. 6:17). Meanwhile, the idea of ​​the term διάκονος contains the idea of ​​the activity of a “minister” in the performance of more or less specific work, be it a civil position, the duties of which are manifested in a certain area of ​​​​preserving law and public order (Cf. Rom. 14:4. Cf. Art. 6), or by this name we mean an apostle-preacher (Cf. 1 Cor. 3:5), who temporarily visits church to preach the Gospel. – There is no need to prove that the idea expressed by the terms δοΰλος and διάκονος is the most adequate, essential and accurate for expressing the specific features of pastoral ministry. Some call this idea the true key to the interpretation and understanding of all New Testament teaching on pastoral ministry. It is as “service” that shepherding should be revealed to the world, especially at this time. Now, to all kinds of duties and institutions, society applies an insistent demand to prove its usefulness and fruitfulness. In this case, it is not enough to appeal to the past, to point out the merits of the Church in its past - the Church and pastors are required to “demonstrate their faith through their deeds” in the present. - Ap. Paul, as the apostle of the Gentiles, glorified his ministry (Rom. 11:13: τήν διακονίαν μου δοξάζω ). With his tireless labors in enlightening the pagans with the light of Christ's truth, he elevated his ministry, shed light on the special work and on the special purpose of his ministry; demonstrating its universal necessity and influence, the apostle made this ministry a subject of respect and wonder. Service (διακονία), performed by the apostles and all true shepherds, is characterized as the “ministry of the spirit” - διακονία τοΰ πνεύματος (2 Cor. 3:8), “ministry of justification” - τής δικαιοσύατος (2 Cor. 3:9), “the ministry of reconciliation” – τής καταλλαγής (2 Cor. 5:18), – in contrast to the Old Testament ministry, which was the “ministry of death” – διακονία τού θανάτου, “the ministry of condemnation” - διακονία τής κατακρίσεως. “Ministry,” possessing such grace-filled powers and resources, accompanied by such results, has as its direct object the human “heart,” the divine will for the salvation and bliss of man, the “laws” of Christ’s divine life, the influence of the Holy Spirit, the Spirit of the living God,” “imbued” “in the thoughts of people” and “written” “on their hearts,” - and this is accomplished precisely through the “Ministry” of the apostolic (Cf. 2 Cor. 3:3: διακονθείσα ύφ ’ φμών ), through their necessary and immediate means (2 Cor. 3, seq.; Heb. 8:10). The qualities of this ministry could not help but be imprinted on the believers themselves. The latter must vividly and accurately, obviously for everyone, reflect on themselves and in themselves, in their properties and in their behavior, the virtues and distinctive features of this “service”, and therefore the ap. Paul could say to the Corinthian Christians: “you are our letter..., known and read by all people”... (2 Cor. 3:2). In both cases, where the apostle applies to himself the title “κήρυξ” (“herald”, “herald”) - 1 Tim. 2:7 and 2 Tim. 1 - he speaks of his appointment to be a “herald”, “apostle” and “teacher” especially for the pagan world. In both places, the three names follow the same order and - apparently - depict different types, or factors, of his missionary preaching. Naturally, κήρυξ denotes such a preacher who, in the matter of bringing people to Christ, performs the necessary preliminary functions, sees first. When the work of the “herald” is combined with the work of the “apostle” - a person who has received special divine authority, and the work of the “teacher”, who explains Christian teaching and shows how it should be fulfilled - we have a comprehensive picture of the work of the missionary preacher. Activities of the ap. Paul as a “teacher” (διδάδκαλος Cf. 1 Cor. 4:17; Col. 1:28; Acts 20:20; Acts 15:35; 18:11; 21:21, 28; 28:31) cannot be considered alone, in itself, without connection with his pastoral activity - just as in general “teaching” and “pastoral” activities are closely, to the point of indissolubility, mutually related (Cf. Eph. 4:11). In this regard, “pastoring,” understood as leadership, even precedes “teaching,” because for the fruitful implementation of this last function, a certain measure of church discipline is necessary: ​​it is necessary to create and maintain conditions without which it is impossible to attract the attention of those who must be taught. And this is especially true since pastoral “teaching” should not be of a theoretical nature, but should produce and determine a change in the entire life structure of a Christian. “You have heard about Christ, and in Him you have learned (έδιδάχθητε), since the truth is in Jesus, to put off your former way of life, the old man, which is being corrupted by the deceitful lusts, and to be renewed in the spirit of your mind, and to put on the new man, created according to God in righteousness and true holiness” (Eph. 4:21, 24). cf. Col. 2:6). Such a profound effect of “teaching” on the souls of the flock corresponds to its main source. The truths that the apostle instilled in the believers were revealed to him by God Himself “by His Spirit (διά τοΰ Πνεύματος αύτοΰ), for the Spirit searches all things and the depths of God” (τά βάθη τοΰ Θεοΰ, i.e., inner secrets of the Divine). Thus, to obtain “spiritual” knowledge, the assistance and inspiration of the Holy Spirit is necessary. Having such knowledge, the apostle communicated it to others in the appropriate form, using appropriate methods, “comparing spiritual with spiritual.” – The lesson for a true shepherd from here is clear. Only those who themselves possess such “knowledge” can “teach” others the Christian truth. Its necessary condition is that the personality of the shepherd, spiritually reborn, receives the enlightenment of the Holy Spirit. One who does not live an intense spiritual life in inextricable communion with Christ the Savior cannot “teach” others the Christian truth. According to Rev. Macarius E., “those who have divine wealth within themselves, if they impart spiritual teaching to someone, then, as if bringing out their own treasure, they give it to them” (Sermon on Love, Chapter V). The subject of “teaching” should be “the depths of God.” Studying the Bible, even if it is very detailed, from the point of view of grammar, history, geography and archeology, etc. cannot ensure possession of these truths. And in general, knowledge of the Bible, even at a scientific level, is not in itself “religious” knowledge, knowledge of the laws of spiritual life. In addition, the pastor must strive to develop the spiritual side in people (their mind, their conscience) in order to gradually prepare them to receive spiritual “teaching.” In 2 Cor., 5 St. Paul calls himself and his co-workers “apostles on behalf of Christ” (όπέρ Χριστοΰ πρεσβεύομεν). In Eph. 6 he speaks of himself as fulfilling an embassy in prison for the sake of revealing the mystery of the gospel. In the letter to Philemon (v. 9) he calls himself Παΰλος πρεσβύτης). Lightfoot argues that the term "πρεσβύτης" in Paul's era could have been used indifferently instead of "πρεσβευτης", - and in this case the analogy with Eph. 6:20 will be maintained in the passage under discussion. 2 Cor. 5 expresses the idea of ​​an embassy to people who are in a state of alienation, if not in direct hostility to their supreme Master. The messengers of Christ do not demand, do not threaten on behalf of their Master - they “ask” for reconciliation, bending the free will of those enlightened by them. So, one of the most important tasks and responsibilities of pastoral ministry is to go to those who have gone “to a distant land” and call them “home”, to be reconciled with the good and merciful Father. – The ideas contained in the image of the “messenger” in relation to shepherding are as follows. Before he begins to perform his duties, the “messenger” receives authority from the authority in whose name he acts. The Messenger, while he acts, acts not only as an agent, but precisely as a representative of his Master. Finally, the duty of the envoy is not only to carry out a given mission, he is obliged to wait for favorable circumstances, study characters, choose the most suitable means, in order to present the entrusted matter in the most acceptable form. The idea of ​​a housekeeper, an economist (οίκονόμος, οίκονόμία), given by St. Paul, as applied to his own and pastoral ministry in general, is also very important for clarifying the essence and responsibilities of pastoral ministry and contains a lot of edifying information. What comes to the fore here is the idea of the responsibility of a servant of the Church before the Householder for the various God-given funds entrusted to his care and management, for spiritual, grace-filled riches, the disposal of which must be carried out in full agreement with the intentions and plans of the Householder - with complete self-devotion and selflessness, with a decisive oblivion of one’s personal interests, for the glory of the Householder and for the benefit of other servants entrusted to the steward’s care. Gentlemen. The idea of ​​the enormous responsibility to which every man is subject for the use of his life, his various gifts, position and service, is an idea that runs directly or indirectly, explicite or implicite, throughout the New Testament (cf. Matt. 24:45; 13:52). If all Christians are required to serve each other with the gift that they have received, as good stewards of the manifold grace of God, then all the more is this expected of the Christian shepherd. Christ the Savior Himself clearly indicated which properties are essential and necessary for a person who has assumed the responsibility of a housekeeper, and which, on the contrary, are completely incompatible with this title. The “unfaithful steward” seems worthy of praise for acting prudently, “insightfully” (φρονίμως), choosing quite suitable means for the intended goal - for his foresight (cf. Matthew 10:16). The following comparisons are interesting. When Pharaoh said! Joseph that he would put him over his entire household, then in explanation of this decision he gives the following reason: σου. The Lord appoints a steward over His servants (έπί τής θεραπείας) so that he distributes to them the (allotted) measure of bread in due time. A faithful and prudent steward, in the absence of his master, will act in the same way as if he were constantly in his presence... An unfaithful steward appears to be cruel, thinking only about his own pleasure. His punishment will be terrible, and he will share the final fate “with the unbelievers” - μετά τών άπίστών (Luke, 12 seq.). The steward should not provide any grounds or reasons for the accusations, or, at least, he should be able to immediately refute them if they arise from anyone (Luke 16:1-2). Further, in a steward, extravagance is a crime, for health, time, influence, favorable circumstances of pastoral service belong specifically to the Lord God, the essence of τά ύπάρχοντα τοΰ Θεοΰ. In addition, the steward must be ready at all times to give an account (τόν λόγον) of his management. Failure to fulfill certain duties makes it impossible to continue his ministry. Turning now to the actual teaching of St. Paul on this subject, it is natural to first of all focus on the end of the 3rd and the beginning of the 4th chapters, where St. Paul applies the title “economist” to himself and his co-workers. The apostle meant to correct the errors of the Corinthians concerning Christian teachers and their duties. One party proclaimed St. Paul, the other - Apollos (4:3-4), but both of them held the wrong concept. The correct view is that the continuers of the work of Christ, no matter who they are, are only servants of Christ and distributors of His property ( μυστιρίων Θεοΰ ). Hence, the personal natural advantages of the teachers of the gospel in themselves are not of great importance; shepherds can only be judged from that side - how faithful one is to the Lord, who entrusted them with the continuation of His work (4:2). “Just as a rich ruler has servants and housekeepers in his house, stewards of various parts, so the Lord Jesus Christ - the Lord of all spiritual treasures for the human race - has servants and housekeepers, to whom he entrusted the distribution of His treasures and the organization of His work on earth - the salvation of people. But just as the servants and housekeepers in the master’s house have nothing of their own, but everything is the master’s, so the servants of Christ have nothing, but everything is Christ’s. And just as servants and housekeepers cannot do anything of their own free will, but must do only what and as ordered by the master, so the servants of Christ cannot do anything of their own will and according to their own plan, but must do everything as the Lord commanded (E. Theophan. Commentary on 1 Cor., pp. 159-160). The word μυστήριον in the New Testament denotes the revelation of God's power, God's advice. What is meant here, therefore, is the arrangement of the entire work of Christ on earth, which is called the wisdom of God in the hidden mystery (1 Cor. 2:7; Eph. 3:9). Another - and last - case of the use of the term οίκονόμους in application to Christian shepherding is found in the last. Tit., 1:7; the bishop must be blameless, like God's steward, not impudent, not angry, etc. (δεί τόν έπίσκοπον άνέγκλητον εΐναι, ώς Θεοΰ οίκονόμουν, μη αύθάδη, μή όργίλον). The first quality of a bishop as a steward is impeccability, impeccability, so that he is free from accusation or censure (άνέ γκλητος from ά and έγκαλέω): further, he should not be complacent, presumptuous, arrogant, proud, self-willed, self-righteous) αύθ - άδης from αύτός and cor. Γαδ, άνδανω - I like you). In both capacities the actual requirement of fidelity is expressed. St. Chrysostom, in his explanation of this passage, says: “whoever has external civil power, as a ruler by the force of law and necessity, rightly does not always comply with the desires of his subordinates. But whoever must rule over people who submit to him voluntarily and feel gratitude for his management, if he acts in everything only arbitrarily, as if he has no account to give to anyone, he will make his government violent, despotic.” The noun οίκονομία occurs six times in the letters of St. Paul (1 Cor. 9:17; Eph. 1:10; 3:29; Col. 1:25; Tim. 1:4) and generally means the divine plan for the salvation of man, revealed primarily in the structure of the Church of Christ on earth - in the implementation and revelation of which the continuers of Christ’s work on earth who have received special grace take part. Of the indicated places, we will focus on one: Eph. 3:8 et seq. “To me, the least of all saints, was given this grace to preach to the Gentiles the unsearchable riches of Christ and to reveal to everyone what is the economy of the 2 secrets, hidden from eternity in God, who created all things by Jesus Christ, so that now through the Church the manifold wisdom of God might be made known to the principalities and powers in heaven, according to the eternal purpose which He fulfilled in Christ Jesus our Lord, in whom we have confidence and secure access through faith in Him.” Here too the idea of pastoral responsibility in the work of carrying out the “evangelization” is expressed, but the responsibility refers not to the revelation of the “mystery” in itself, but to the understanding and interpretation of the divine plans and methods in the gradual implementation (cf. Eph. 1:10; Heb. 1seq.) on earth of this “mystery” “hidden from eternity in God” - in which the manifold wisdom was manifested" ( πολοποίκιλος σοφία) of God. In revealing these plans for the ways of God, the apostle acted not as an individual Christian, even if endowed with high grace-filled powers and powers, but as a member and representative of the Church, a participant and an accurate exponent of her life and her mind, for the “manifold wisdom of God” was revealed not theoretically, not in doctrine, but in the very factual history of the divine economy. The “eternal determination” was realized in Christ Jesus and continues to be revealed in the dispensation and history of the Church, “which is His body, the fullness of Him filling all in all” (Eph. 1:23); The ultimate goal of the divine economy is the unification of everything heavenly and earthly under the head of Christ. In the 2nd last. Tim., 2nd. The Apostle inspires Timothy to be strengthened in grace, which is in Christ Jesus, in whose sphere is all spiritual power. What are the main properties and manifestations of this power - the apostle definitely indicated earlier. Reminding Timothy to kindle the gift of God, which is in him through the apostolic laying on of hands (διά τής έπιθέσεως τών χειρών μοΰ) to St. Paul says: “For God has not given us a spirit of fear, but of power and love and a sound mind ( δυνάμεως καί άγάπης καί σωφρονισμοΰ 1, 7). The Christian shepherd receives in ordination a spirit of boldness (cf. Matt. 10:18, 23, 26), a sense of power and strength (cf. Phil. 4:13), directing his activities solely based on the motive of selfless love for God and neighbor and regulating it with pastoral prudence (σωφρονισμοΰ ). According to St. Ambrose, grace helps the shepherd to be “strong, loving, sensible.” The need for constant, often painful, feat of κακοπάθησον), confrontation and overcoming obstacles encountered on the path of pastoral duty, is illustrated by three examples: a warrior, an athlete and a farmer. A warrior must harden himself by enduring a strict regime and all kinds of hardships of camp life; the athlete must submit to discipline in preparing himself for competition and strictly obey the rules of the competition (νομίμως); the farmer must endure hard and lengthy labor in cultivating, sowing and harvesting crops from his field, under all sorts of, often extremely unfavorable, atmospheric conditions. The name συστρατιώτης is used by the apostle twice: in the appendix to Epaphroditus (Phil. 2:25) and to Archippus (Phil. 4 v.; cf. Col. 4:17), where the latter is presented as performing the ministry (τήν διακονίαν), which he received in the Lord. What St. The Apostle looked at his work and Christian life as a spiritual “warfare” - this is not subject to the slightest doubt. He repeatedly uses a metaphor taken from the life of a warrior to illustrate not only his own position and work, but also the properties and duties of an ordinary Christian. In Chapter 9 1 last Cor., justifying and defending the right of the Christian shepherd, preacher of the gospel, to “live from the gospel” (v. 14), St. Paul uses the analogy not only of the vinedresser and the shepherd, but also of the “warrior,” and puts this example in first place: “What warrior ever serves on his own pay?” In 2 Cor. δεξιών καί άριστερών), i.e., he imagines himself as a warrior and fighter, using various weapons alternately to defend the truth and to defeat its enemies, which in each case turn out to be better and more suitable. At the same time, the apostle and his co-workers used weapons that protected and struck the enemies of the truth in such a way that through this they presented themselves as servants of God. “By everything with which we defended the just cause of God, and with which we attacked lies, wickedness and corruption, we let everyone see that we are servants of God” (E. Theophan). In Cor. 10:3, 4 St. Paul explains that he and his co-workers wage war not by earthly means and that the weapons of their warfare are not carnal, but powerful with the help of God, for the destruction of strongholds, fortresses (όχυρωμάτων), purely spiritual obstacles. With them they overthrow “thoughts” (λογισμούς), obviously hostile to the truth - the most subtle, but at the same time the most basic manifestation of the sin that has reigned in man, and also overthrow all exaltation (πάν ϋφωμα), rebelling against the divine truth, preventing the acquisition of true knowledge God (έπαιρόμενον κατά τής γνώσεως του Θεοΰ), and here we mean “the pride of the Hellenes” (Chrysostom) and in general the manifestation in man and in society of the spirit of pride, self-righteousness and self-exaltation, from the point of view From the perspective of this mood, preaching about the Crucified Christ and the necessity of crucifixion of one’s own flesh with its passions and lusts is either an outrageous temptation or obvious madness. Having destroyed the stronghold of unbelief and wickedness, sin and passions through the overthrow of “thoughts” and any encroachment on the distortion of divine truth, the apostles and continuers of the work of Christ generally attract man to faith in Christ and to submission to His law, directing the action of their spiritual weapons on the amateur consciousness of man (νόημα), achieving the fact that man consciously and freely gives himself to obedience to Christ, in confidence that only through this can his life and true freedom be preserved. And, finally, the apostle and all shepherds in general have appropriate weapons in order to influence those who, having made a free promise to be in obedience to Christ’s law, then voluntarily violate it. The idea of ​​a “warrior” when applied to Christian shepherding inspires the idea that the shepherd, first of all, becomes obligated to fight wickedness, ignorance and sin. He cannot remain indifferent at the sight of the predominance of these phenomena in his flock and must immediately arm himself against them with all determination and all skill. Every true Christian shepherd who knows his people and the moral and social conditions among which many of his flock live, knows the temptations to which they are exposed, keenly feels the need for a constant struggle against evil. He himself constantly wages a “warfare” against religious and moral evil and inspires his flock to it. At the same time, it is important, first of all, to eliminate the sources of temptation - the strongholds of the enemy. The shepherd must observe whether his flock are sufficiently and correctly - as far as possible - armed for the struggle they must enter or have already entered. He must also observe whether the weapons with which they fight have become obsolete and useless, both for attack and for defense against the modern weapons of the enemy. The shepherd must be aware of the dangers from both hidden and overt attacks. In different areas of pastoral work and in different strata of society, the forces of evil take different forms. The first duty of a shepherd is to acquire correct and definite information about the prevailing shortcomings of those who are entrusted to his immediate care, to obtain, as far as possible, an accurate and clear idea of ​​the nature and strength of the enemies of the truth, who manifest or can manifest their disastrous influence on his flock. Shepherds must fight against temptation, speak of evil as “inevitable,” or speak of peace where there should be no peace. The analogy of shepherding with the labor of a farmer is revealed in detail in the 1st last. Cor. 3:5, 9. “Who is Paul, who is Apollos? They are only servants through whom you believed, and this as the Lord gave to each. I planted, Apollos watered, but God increased; Therefore, the one who plants and the one who waters is nothing, but God who increases everything. He who plants and he who waters are one; but each will receive his reward according to his labor. For we are God’s fellow workers, and you are God’s field, God’s building.” The shepherds of the Church perform different functions, and each of them can be equally useful. But, in any case, all their efforts, without the help and blessing of God, are in vain. Pastoral works and deeds have importance and significance only insofar as the leaders themselves are Θεοΰ συνεργοί - “God's helpers” - since Divine help is inseparable and supportive with them. From this side, regarding the source and foundations of their powers, grace-filled means and fundamental life goals, there should be - and happens in normal cases - absolute unity between pastors. Compared to the value of divine power, their value, no matter how necessary, is infinitesimal. However, the individual moment of service, in accordance with the personal gifts of the shepherds and the demands placed on them by the circumstances of place and time, retains its significance. The “work” of a shepherd can be varied in its intensity and constancy, in its correspondence with divine plans, in its devotion to grace-filled leadership, etc.; and - accordingly - the result is different in quantity and quality: the “reward” is also different. The Lord values ​​pastoral work, for through it His fatherly will is fulfilled to save people. “We are teachers,” he says, “we are God’s co-workers, cooperating with His intention to save everyone who wants to; but we are not the creators or givers of salvation itself. We should neither be despised as God’s co-workers, nor should we be exalted: for everything is God” (Theophylact). A shepherd is a worker in the field not of his own, but of God’s (Θεοΰ γεώργιον, v. 9) and the cultivation itself, irrigation, etc. accomplished by means flowing from divine sources. It is interesting to note that γεωργός is used by weather forecasters only when presenting the parable of the evil winegrowers (Matt., 21st; Mark, 12th; Luke, 20th), where by γεωργοί - obviously - the religious leaders of the Jews are meant. The essential lesson of this parable is that γεωργοί are only stewards, stewards, and not owners. Therefore, they should serve for God and not for their own interests. The mistake of the Corinthians was that they did not see this fundamental difference in understanding the meaning and significance of the activities of Christian shepherds. They saw the latter as independent and independent religious leaders. They imagined the apostles to be like philosophers, who gave their name to the system they preached and to its followers. There is also a characteristic term meaning the attitude of the apostle towards his colleagues: συνεργοί είς τήν βασιλείαν τού Θεοΰ (Col. 4:11; cf. Rom. 16:3, 9, 21; 1 Cor., 4:9; 2 Cor. 1:23; Phil. 2:25; Rom. 8:28; 1 Cor. 16:16; 2 Cor. 6:1). And this term is not without deep edification. Apparently, St. Pavel rarely worked alone. Consequently, he valued cooperation and continuity in the pastoral work (cf. 1 Cor. 4:10; cf. v. 6). By using this name St. Paul also expressed his humility and nobility. Despite his great works and special authority, he places himself along with his employees. St. Paul did not consider his co-workers to be laborers for him or merely co-present with him; both he and they work together for the cause of God, with the help of one omnipotent grace of God, although given in varying degrees. The difference in the relative importance of the labors of one and the other true shepherd becomes irrelevant when each is compared with the infinite ideal. If we always remembered this truth, then we would not have to observe many sad facts of the manifestation of envy and any ill will among our fellow shepherds. The main guide in compiling this article was the book by W. Edward Chadwick “The Pastoral Teaching of st. Paul. His ministerial ideals." Edinburgh, 1907. All the best critics accept not κοινωνία, but οίκονομία, which reading follows our Slavic translation and the Old Slavic Apostles in general (see Prof. Archpriest D.I. Bogdashevsky, Epistle of St. Apostle Paul to the Ephesians. Kyiv, 1904, p. 445, note). You might be interested in: