Jan 26: Bishop MacEvily on Today’s First Alternate Reading (Titus 1:1-5) for the Memorial of Sts Timothy and Titus

I’ve posted a second commentary on this reading by Father Callan here. This is one of two possible first readings for today in the lectionary, the other is 2 Tim 1:1-8. Father Callan’s commentary on that passage can be found here.

Analysis Of Chapter 1~In this chapter, the Apostle, after the salutation (1, 2-4), which is an epitome of the entire Epistle, reminds Titus of his command, when leaving him, to appoint Pastors over each city in Crete (5), and he describes the virtues which should distinguish a chief Pastor or Bishop (6-9). He assigns a reason why a Bishop should be learned (10), and particularly so, in dealing with the Cretans (12, 13). He refutes the errors of the Heretics, and describes their morals (15, 16).

Tit 1:1  Paul, a servant of God and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth, which is according to godliness:

“A servant of God.” This is a most honourable title, since “to serve God is to
reign”.  The following words, “and an Apostle,” &c., clearly express the servitude to which he refers, that special engagement in his service, in quality of Apostle, “According to the faith,” &c. The Greek word for “according,” κατά (kata), shows that the object of his Apostleship was to announce to the elect, the faith, which is expressed in other words. “The acknowledging of the truth,” which truth is “according to godliness,” i.e., promotes the true worship of God. Wherefore, it excels philosophy, which only regards natural truths, but no way promotes the worship of God.

Tit 1:2  Unto the hope of life everlasting, which God, who lieth not, hath promised before the times of the world:

This piety or godliness has annexed to it the hope of eternal life, unlike the law of Moses, which held out only temporal hopes, “a land flowing with milk and honey.”  “Hath promised,” i.e., decreed. This decree is as certain in its actual execution, as would be the fulfilment of a promise on the part of one who would certainly accomplish it. On this account, this decree is called, a promise. “Before the times of the world,” i.e., before all ages, all time; hence, in SS. Scripture, it is used to denote, eternity.—2 Tim 1:9.

Tit 1:3  But hath in due times manifested his word in preaching, which is committed to me according to the commandment of God our Saviour:

“His word,” refers to the promise or decree (verse 2). In Greek it means, “his own word” τον λογον αυτου, and the article prefixed to “word,” shows that it
refers to the preceding. The manifestation of his promise on the part of God
challenges our eternal love and gratitude. This exordium is rather long, but it is an abstract of the entire Epistle and of all the duties of a pastor of souls, who should preach the word, and by this spiritual seed, beget faith (verse 1) hope (verse 2), charity (verse 3), in the souls of his people.

Tit 1:4  To Titus, my beloved son according to the common faith, grace and peace, from God the Father and from Christ Jesus our Saviour.

“My beloved (in Greek, γνησιω, genuine, true) son.” He shows how he is his
son, in having spiritually begotten him by imparting to him the faith common to them both. “Grace and peace.” The present Greek copies add, mercy, but it is not found in the best manuscripts, nor in the Greek version of St. Chrysostom, nor in the ancient Greek or Latin Fathers. Hence, it was probably inserted from the Epistles of Timothy.

Tit 1:5  For this cause I left thee in Crete: that thou shouldest set in order the things that are wanting and shouldest ordain priests in every city, as I also appointed thee:

He now enters on the subject of the Epistle. “For this cause I left thee at
Crete,” making him chief Bishop, with jurisdiction over the entire island. “That thou shouldst set in order the things that are wanting.” In Greek, ινα τα λειποντα επιδιορθωση, that thou shouldst rectify the things which remained, which were left to be rectified by the Apostle, for want of, time to tarry there. The Apostles laid the foundations of the different Churches; the superstructure, in many cases, was to be reared by their disciples. “And appoint priests in every city.” That under the word “priests” are included bishops, is clear from verse 7. The word “bishop,” according to Apostolic and Ecclesiastical usage, refers to the first order of the clergy only, superior to the others, who are merely priests, both in point of orders and jurisdiction;
while the word “presbyteri,” or “priests,” comprises the clergy as well of the first, as of the second, order. It is likely, the word here extends to both, and that Titus was instructed to appoint pastors over each of the hundred cities of Crete (hence called “Hecatompolis “), priests over some, and bishops over others, according to their relative importance and the wants of the faithful. This commission given to Titus, shows, that from the very infancy of the Church, certain bishops in some localities enjoyed Primatial and Archiepiscopal jurisdiction over others. St. Jerome confines the meaning of “priests” to bishops only, who were to be appointed over the principal cities of the very populous island of Crete. It is an article of Catholic faith that bishops, who are the successors of the Apostles, are superior to priests—(Council of Trent, SS. 23, cap. 4, canon 7.) Though not of faith, it is universally believed, that this superiority is of divine institution. In his commentary on this passage, and in his Epistle to Evagrius, St. Jerome would appear to hold, that this superiority was the result of Ecclesiastical usage or arrangement. All, however, that would follow, at most, from his words is, that the bishops, in course of time, vindicated the superiority which they had over the priests; and that, in order to put a stop to the insolent encroachments of some priests, the functions of the bishops came to be exercised more distinctly than before, when they governed the Church “with common counsel.” And in his Commentary on this passage, he employs a rhetorical hyperbole, when referring to the dignity of priests, in consequence of the tyrranical domination of some bishops over the priests; among other instances, John of Jerusalem treated St. Jerome himself and his followers with excessive severity. (See his Epistles, 60, 61, 62). In the Epistle to Evagrius, already referred to, St. Jerome asserts for the bishop alone the power of conferring orders.