Lectio divina lingua latina Liturgia Horarum Die 26 ianuarii SS. Timothei et Titi, Episcoporum Bonum certamen certavi. Ik heb de goede strijd gestreden.

Memoria

Ad Officium lectionis

Timotheus et Titus, discipuli et adiutores apostoli Pauli, alter Ecclesiæ Ephesinæ præfuit, alter vero Cretensi. Ad eos scriptæ sunt epistolæ quæ pastorales vocantur et in quibus optimæ continentur admonitiones pro pastorum et fidelium institutione.

Lectio altera

Ex Homilíis sancti Ioánnis Chrysóstomi epíscopi

(Hom. 2 de laudibus sancti Pauli: PG 50, 480-484)

Bonum certamen certavi

Coarctátus cárcere, Paulus habitábat cælum, ac libéntius vérbera excipiébat et vúlnera, quam álii bravía dirípiunt; et dolóres non minus quam præmia diligébat, cum ipsos útique dolóres loco dúceret præmiórum; proptérea enim illos et grátiam nominábat. Quem sensum diligénter expénde. Præmium certe erat dissólvi et esse cum Christo; permanére autem in carne, certámen; sed tamen propter Christi desidérium præmia differébat cupiditáte certáminis, idque magis necessárium esse ducébat.

E regióne vero anáthema a Christo fíeri certámen erat et dolor, magis autem et supra certámen, supráque omnem dolórem. At vero esse cum Christo erat præmium singuláre; Paulus tamen propter Christum illud máluit quam istud elígere.

Sed profécto dicat hic áliquis quóniam hæc ómnia propter Christum suávia esse dicébat. Hoc plane étiam ipse confíteor; quóniam quæ nobis sunt causa tristítiæ, hæc illi pariébant máximam voluptátem. Et quid ego perícula ærumnásque commémoro? In mæróre enim máximo ille versabátur, propter quod dicébat: Quis infirmátur, et ego non infírmor? quis scandalizátur, et ego non uror?

Vos autem rogo ut non mirémini solum, verum étiam imitémini hoc tam clarum virtútis exémplum: sic namque potérimus coronárum eius esse partícipes.

Quod si áliquis nos dixísse mirátur, quia quicúmque habúerit Pauli mérita, éadem sit étiam habitúrus præmia, ipsum áudiat ita dicéntem: Certámen, inquit, bonum certávi, cursum consummávi, fidem servávi; de cétero repósita est mihi coróna iustítiæ, quam reddet mihi Dóminus in die illa iustus iudex; non solum autem mihi, sed et iis qui díligunt advéntum eius. Vides certe quómodo cunctos in eándem glóriæ communiónem vocet?

Quia ígitur ómnibus éadem coróna glóriæ propósita est, studeámus omnes fíeri digni illis bonis, quæ promíssa sunt.

Neque solum magnitúdinem atque eminéntiam in illo debémus consideráre virtútum et promptum illud ánimi eius atque robústum propósitum, per quod ad tantam méruit grátiam perveníre; sed et natúræ societátem, per quam et nobis in cunctis ille partícipat: et sic étiam quæ valde sunt árdua, nobis facília videbúntur et lévia, brevíque hoc témpore laborántes incorruptíbilem illam gestábimus atque immortálem corónam, grátia et misericórdia Dómini nostri Iesu Christi, cui est glória et impérium nunc et semper et in sæcula sæculórum. Amen.

Ter inleiding

Als leerlingen en helpers van de apostel Paulus worden, daags na zijn feestdag, Timoteüs en Titus herdacht. De eerste was aan het hoofd gesteld van de christengemeente van Efeze, de ander had de leiding van de kerk op het eiland Kreta. Paulus schreef aan hen de brieven die bekend staan als de pastorale brieven en die talrijke aanwijzingen bevatten voor de vorming van de gelovigen en hun herders.

Tweede lezing

Uit een homilie van de heilige Johannes Chrysostomus, bisschop van Constantinopel († 407)

Ik heb de goede strijd gestreden.

Paulus bewoonde zijn gevangeniscel als was zij de hemel zelf. De verwondingen van de geselslagen aanvaardde hij met meer vreugde dan anderen naar de prijs voor een overwinning grijpen. Hij hield niet minder van de inspanningen dan van de beloning, omdat hij de inspanningen als een beloning beschouwde. Een genade noemde hij ze daarom. Zie maar eens. Hij noemt het een beloning ‘ontbonden te worden om met Christus te zijn’, maar ‘in het lichaam blijven, dat is een strijd’ (Fil. 1, 23.24). Toch kiest hij het laatste. Het is voor hem een noodzaak, zegt hij.

Door een vloek van Christus verwijderd worden, dat was een strijd en lijden, en erger dan dat, maar bij Hem zijn, de hoogste beloning. Voor strijd en lijden kiest Paulus om Christus’ wil.

Nu zal wellicht iemand opmerken dat voor Paulus dat alles vanwege Christus een genoegen was. Dat beweer ik immers ook: wat voor ons een bron is van verdriet, verschafte hem grote vreugde. En waarom zou ik gevaren en andere tegenslagen opnoemen? Zijn verdriet hield niet op. Daarom zegt hijzelf: ‘Niemand is zwak of ik ben het ook. Niemand komt ten val of ik sta in brand’ (2 Kor. 11, 29).

En ik spoor je aan dit grote voorbeeld van deugd niet alleen te bewonderen, volg het ook na. Zo kunnen wij dezelfde lauwerkrans verwerven als hij. Als jij je erover verbaast dat jij voor dezelfde prestatie dezelfde beloning zult krijgen, luister dan naar wat hij hierover zegt: ‘Ik heb de goede strijd gestreden, de wedloop voltooid, het geloof bewaard. Nu wacht mij de krans der gerechtigheid, waarmee de Heer, de rechtvaardige Rechter, mij zal belonen op de grote dag, en niet alleen mij, maar allen die met liefde uitzien naar zijn komst’ (2 Tim. 4, 7-8).

Je ziet hoe hij iedereen roept om in dit lot te delen. Voor ons allen is hetzelfde weggelegd. Daarom moeten wij ons allen inspannen om het goede te verkrijgen dat ons is beloofd.

Let niet enkel op de omvang en het belang van wat Paulus gepresteerd heeft, kijk ook naar de kracht van zijn toewijding waardoor hij zo’n grote genade naar zich toe kon trekken, en naar zijn overeenkomst in aanleg met ons: want alles wat ons eigen is, was ook zijn deel. Zo zullen ook de zwaarste problemen ons eenvoudig lijken en simpel. En als wij in dit korte leven hebben gezwoegd, zullen wij uiteindelijk die onvergankelijke, eeuwige krans wegdragen, door de genade en de menslievendheid van onze Heer Jezus Christus, aan wie de glorie behoort en de macht, nu en altijd en in de eeuwen der eeuwen. Amen.

Second reading

From a homily by Saint John Chrysostom, bishop

I have fought the good fight

Though housed in a narrow prison, Paul dwelt in heaven. He accepted beatings and wounds more readily than others reach out for rewards. Sufferings he loved as much as prizes; indeed he regarded them as his prizes, and therefore called them a grace or gift. Reflect on what this means. To depart and be with Christ was certainly a reward, while remaining in the flesh meant struggle. Yet such was his longing for Christ that he wanted to defer his reward and remain amid the fight; those were his priorities.

  Now, to be separated from the company of Christ meant struggle and pain for Paul; in fact, it was a greater affliction than any struggle or pain would be. On the other hand, to be with Christ was a matchless reward. Yet, for the sake of Christ, Paul chose the separation.

  But, you may say: “Because of Christ, Paul found all this pleasant.” I cannot deny that, for he derived intense pleasure from what saddens us. I need not think only of perils and hardships. It was true even of the intense sorrow that made him cry out: Who is weak that I do not share the weakness? Who is scandalised that I am not consumed with indignation?

  I urge you not simply to admire but also to imitate this splendid example of virtue, for, if we do, we can share his crown as well.

  Are you surprised at my saying that if you have Paul’s merits, you will share that same reward? Then listen to Paul himself: I have fought the good fight, I have run the race, I have kept the faith. Henceforth a crown of justice awaits me, and the Lord, who is a just judge, will give it to me on that day – and not to me alone, but to those who desire his coming. You see how he calls all to share the same glory?

  Now, since the same crown of glory is offered to all, let us eagerly strive to become worthy of these promised blessings.

  In thinking of Paul we should not consider only his noble and lofty virtues or the strong and ready will that disposed him for such great graces. We should also realise that he shares our nature in every respect. If we do, then even what is very difficult will seem to us easy and light; we shall work hard during the short time we have on earth and someday we shall wear the incorruptible, immortal crown. This we shall do by the grace and mercy of our Lord Jesus Christ, to whom all glory and power belongs now and always through endless ages. Amen.

26 january Ss. Timothy & Titus, co-workers of Saint Paul

Bible.org: Who Were Timothy And Titus?

Timothy

Timothy was a teenager when he met Paul. His family lived in Lystra so he was a Galatian. His father was a Greek man; we know nothing of his faith. But, Timothy’s mom and grandmother were faithful Jewish women who taught the Old Testament scriptures to this boy they loved so much (Acts 16:1; 2 Timothy 1:5). As the women heard Paul preach, they believed in Jesus, and so did Timothy. Timothy may have seen Paul heal a lame man in his town. That would have been exciting! He may also have watched as an angry mob threw stones at Paul and left him for dead (Acts 14:8-20). Yet, he also knew Paul survived. When Paul came back to Lystra a couple of years later on his second journey, Paul invited Timothy to travel with him.

Timothy helped Paul to establish churches at Philippi, Thessalonica, and Berea (Acts 16:1 – 17:14). When Paul left Berea to go to Athens he left Timothy and Silas behind, but later sent word for them to join him (Acts 17:13-15). Timothy was sent to Thessalonica to strengthen the faith of believers there (1 Thessalonians 3:1-2).

Timothy was a trustworthy friend who carried money collected by the Philippian church to care for Paul’s needs in Corinth. During the 3 years Paul was in Ephesus teaching them about the amazing power of God, Timothy was there, too. When Paul was imprisoned in Rome for two years, Timothy was right alongside him much of the time unselfishly taking care of Paul’s needs. By now, Timothy was a young man of about 30 who for at least 13 years had been learning how to teach about Jesus and serve God’s people well as he watched Paul do it. Paul thought of Timothy not only as a very faithful friend but also as his spiritual son.

After Paul’s release from prison in Rome, Timothy and Paul traveled to visit friends in the churches they had founded. When they got to Ephesus, Paul recognized some men in the church were teaching error about Jesus saying that Jesus could not have been a man and God at the same time. Paul wanted to go on to visit his friends in Macedonia, but he didn’t want to leave the Ephesian church in turmoil. So, he left Timothy to teach truth to the church there while Paul went on to Macedonia. As an “apostolic representative, Timothy had the authority to order worship (1 Timothy 2:1-15) and appoint elders and deacons (1 Timothy 3:1-3). Paul thought he’d get back to Ephesus soon, but that didn’t happen. He was concerned about what was going on in Ephesus, so he wrote Timothy the letter called 1st Timothy around AD 64 from Rome or Macedonia.

Six of Paul’s epistles include Timothy in the salutations. The most tender and moving of Paul’s letters was his last one to Timothy. He was a prisoner in a Roman dungeon when he wrote 2 Timothy, approximately AD 67. He knew he had a short time to live, so the letter is his spiritual last will and testament – his “dying wish” – to encourage Timothy and to request that Timothy join him during his final days of imprisonment (2 Timothy 1:4; 4:9, 21).

According to Foxe’s Book of Martyrs, which was written several centuries later (originally published in 1563), Timothy remained in Ephesus until AD 97. During a pagan celebration of a feast called “Catagogian,” Timothy severely reproved the people in the procession for their ridiculous idolatry. This antagonized the partygoers who beat him with clubs “in so dreadful a manner that he expired of the bruises two days later.”

Titus

During Paul’s first missionary journey, a young man named Titus heard Paul preach about Jesus. Titus was Greek—he had not grown up worshiping the God of the Bible. As he listened to Paul, Titus’ heart responded to the message, and he believed in Jesus. Paul brought him to Jerusalem (Galatians 2:1-4) to show the apostles and other Jewish believers how a Greek non-Jew could love God just as much as they did. Titus represented all the other non-Jewish people who became Christians and were completely accepted by God through their faith in Jesus Christ—like most of us!

Titus continued to travel with Paul on missionary journeys, helping in the work of sharing the gospel. During the 3 years Paul was in Ephesus teaching them about the amazing power of God (third journey), Titus was there. Then, Paul sent him to Corinth to alleviate tension there (2 Corinthians 7:6, 13-14) and to collect money for the poor (2 Corinthians 8:6, 16, 23). Paul thought of Titus not only as a very faithful friend but also as his spiritual son because he had led him to trust Christ.

After Paul was released from the Roman prison where he had been for two years, he and Titus traveled to the island of Crete. Paul and Titus taught the people, called Cretans, about their need for God and the good news about Jesus (Titus 1:4-5). Soon there were enough believers to start churches in several towns. Paul wanted to go visit the church in Corinth so he left Titus to continue teaching the new Christians and to appoint church leaders for each new church. Someone came to replace him in Crete so Titus met Paul in western Macedonia and continued his missionary work northward into what is now Albania (2 Timothy 4:10). The gospel was really spreading into Europe, wasn’t it!

Back in Crete, though, Titus was a busy man as he cared for all the new Cretan believers, especially because the people just didn’t know how to do what is good in God’s eyes. Paul knew Titus needed some encouragement and reminders of what was important to teach the people. Paul wrote to Titus soon after writing 1st Timothy, probably while Paul was in Macedonia, on his way to Nicopolis (Titus 3:12). Paul hoped to join Titus again, but there is no way of knowing whether that meeting ever took place. Tradition has it that Titus later returned to Crete and there served out the rest of his life.

FROM THE SERIES: ADORN YOURSELF WITH GODLINESS: A STUDY OF 1ST TIMOTHY AND TITUS