The Monthly Message to the Fathers, the Priests. October 2018 Priesthood and Family life At the Crowning Ceremony, the first church, the family, is formed. St. Paul confirms it in his words to Priscilla and Aquila saying, the church that is in their house" (1 Corinthians 16:19). At the ordination of a priest, the second church, God s family is instituted. The way a priest manages his household indicates the style of his leadership within his church. one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?) (1 Timothy 3:4-5). The Kingdom Taxation The tax that a priest and his household pay is cutting down worldly pleasures that normally Christian laymen indulge in, replicating St. Paul s manner of life and following his advice to men and women, in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing (1 Timothy 2:9). The Role of a Priest s Wife In reality, the needs and wants of a priest s wife are not different from those that any other wife would require of her husband. However, she puts first and foremost the success of the message of Christ delivered through her husband. Therefore, she willingly accepts to be deprived of some of her legal rights without grumbling or protesting knowing that the ONE Who does not forget the reward of a cup of cold water offered in His name, will not forget to compensate with heavenly peace and joy the sacrifices she willingly offers. The priest s wife who is aware of her responsibilities assists her husband by providing the appropriate environment at home so that he does not get distracted during his stay there. While he is at service, she takes care of her children providing the essentials. It is said that the priest while carrying the whole church is carried by his wife. If she gets fatigued, he and the whole church would become distorted. Some of the Responsibilities of a Priest's Wife 1. Praying for her husband It is a great sign of love when a wife prays for her husband especially when he is chosen by God to stand in the first line of defense for the church. Prayers protect her as well during his long periods of absence. It is the duty of the church to provide her with an experienced spiritual father to support her with advice so that she may overcome her hardships with courage retaining the dignity offered by the church to those who have chosen God as their portion. 2. Status By default, a priest is called father", by status, his wife is called mother" because she has acquired a spiritual motherhood that qualifies her for a dignity greater than that offered by natural maternity.
3. Dignity A priest s wife does not run after respect nor does she demand it. A priest s garb and appearance automatically generate respect. However, a priest s wife knows that her dignity is in her hidden strife standing behind her husband supporting him in his church assignments and duties, prayers, fasts, sickness and troubles. A candid priest s wife serves not by teaching, nor by giving orders, or taking part in the church policies. On the contrary, she silently and quietly disseminates the light of Christ. 4. Discretion A priest s wife might be obliged to entertain people at her house and even cook meals for guests. She might be asked by her husband to accompany him in his visitations to some needy families. She does all that with wisdom and discretion. 5. Discrimination Discrimination between people based on age, appearance, wealth or social status must not have a place in the heart or house of a priest and his wife. 6.Quietude The home of a priest must establish peace and quietude in order for him and his family to grow spiritually and exercise peace of mind away from the problems of the congregation. A priest s house should not turn into an office of public complaint. All problems should be put on the altar and addressed during confession. 7. Appearance The home of a priest should exhibit simplicity in furniture and belongings confirming the virtues of denial of the love of the world and all that is in it. 8.Attire The way a priest s wife is dressed should be a testimony of combined simplicity, modesty, beauty and elegance not expensive or lavishly stylish ornaments or imitating men s wear A woman shall not wear anything that pertains to a man, nor shall a man put on a woman s garment, for all who do so are an abomination to the Lord your God (Deuteronomy 22:5). A priest's wife must not overdo it in wearing ornaments of gold or silver. St. Peter expressed it in his first epistle, Do not let your adornment be merely outward arranging the hair, wearing gold, or putting on fine apparel (1 Peter 3:3);1 Timothy 2:9), wearing a veil during prayers and doing so willingly not being under pressure neither from her husband nor from people. Modesty and good manners also extend to include the priest s children. For, naturally they will have followed the footsteps of their father and have learnt from their mother. Thus they grow up convinced of the joy in living a virtuous life reflected in their behavior inside and outside the home. Personality Traits
Dual personality must not be adopted by a priest or any church servant. By double personality is meant living with one at home and putting on a different one outside. Handling problems and surprises with peace and calmness is the means by which a godly priest conducts his life at home with his family and outside with the members of his congregation. Thus he becomes to all a walking sermon about love and forgiveness. Shouting and fighting back are the tools of the weak. It is good for a priest to dedicate a day wherein he devotes himself to his wife and children and takes them out or discusses their school matters. Financial Status Any priest, (according to the Didaskalia) is under the responsibility of the bishop who has ordained him. Therefore it is for the bishop to provide the necessary finance for his priests so that they may have sufficiency in everything and be devoted to their service. It is worth noting that if a priest gets entangled with financial concerns, his mind will be preoccupied with business affairs. Such a cumbersome situation will weaken his spiritual life and hence his congregational services. On Factual Grounds After all, a priest is a human being with strengths and weaknesses. Such weaknesses might show in the way he brings up his children. Shortcomings are treatable with loving kindness and counselling not by dumping out or imputing. Our God is a merciful God and is known for covering sins You have forgiven the iniquity of Your people; you have covered all their sin (Psalm 85:2). Therefore, we must not expose each other s faults. Noah was found naked by his three sons, but blessed became the ones who would not behold his father s nakedness but pulled on him the covering sheet. But Shem and Japheth took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father. Their faces were turned away, and they did not see their father s nakedness. So Noah awoke from his wine, and knew what his younger son had done to him (Genesis 9:23-24). Articles on the Christian History The Fifth Century The Last Sessions of the Chalcedonian Council Excerpts from the book by H.E. Metropolitan Bishoy of Damiette The Fourth Session Upon the Empire delegates requests, the bishops present consented to Pope Leo s faith message and started to question the faith of the Coptic bishops and monks. In addition, during that session, an agreement was arrived at between Photius bishop of Tyre and Eustathius bishop of Berytus concerning the geographical boundaries of their bishoprics. The Fifth Session A committee composed of the two delegates from Rome, Anatolius of Constantinople, Maximus of Antioch, and the bishop of Jerusalem were to construe a faith degree specific to that council
and which was to take into consideration the faith of the three previous councils of Nicaea, Constantinople, Ephesus and Pope Cyril s writings against Nestorius as well as Pope Leo s faith. Some of that document context: We teach..one and the same Christ, Son, Lord, Only-begotten, known in two natures, without confusion, without change, without division, without separation. After the reading of the document, the bishops signed it in agreement of the content and the Emperor was to be informed by his delegates. The Sixth Session This was especially convened to hear the opinion of the Emperor and his wife and their consent over the new format based on Pope Leo s message to the Council of Chalcedon. Both the Emperor and Empress were contented with Pope Leo s victory for having had his document treated as a theological message similar to that of Pope Cyril of Alexandria. The Seventh Session During this session, there took place the notarization of the agreement between Bishop Maximus of Antioch and Bishop Juvenal of Jerusalem concerning the geographical boundaries of their bishoprics. The Eighth Session During this session, Theodoret, Bishop of Cyrus was accepted back into the community of the church after he had denounced his support to Nestorius, bishop of Constantinople and rejected his heresy. The Ninth and Tenth Sessions Ibas, bishop of Edessa (a city innorthern Greece) was absolved of some accusations by his bishops. Also, Bishop Maximus was put in charge of Domnus, the previous bishop. The Eleventh and Twelfth Sessions During these sessions, the conflict between the two successors for the See of Ephesus was addressed. The council declared that a new bishop should be chosen for Ephesus and the two successors should retain their episcopal dignity and receive a pension from the revenues of the church of Ephesus. The Thirteenth Session The settling of the geographical boundaries between the bishoprics of Nicomedia and Nicea was completed taking into consideration the province of Bithynia. The Fourteenth Session The accusations by Sabinian (Bishop of Perrha) against Athanasius were investigated and the latter replaced the former.
The Fifteenth Session Twenty-eight new church disciplinary canons were agreed upon. However, the last one gave the bishop of Rome the right to be the head over all the bishops with the bishop of Constantinople (capital of Eastern Europe) next to him. Such a canon gave the bishop of Rome the right to ordain bishops and priests for the cities adjacent to Constantinople (Pontus and Cappadocia). As well as ordaining bishops within the See of Alexandria and that of Antioch. Those were to be labelled Royal i.e. following the king. That twenty-eighth law transferred rights from those who own those rights to those who do not deserve them. The sessions were closed with a letter to Pope Leo, to be delivered by the Roman Empire delegates, informing him of the council decisions, thanking him for his so-called theological message and asking him to sign his agreement on the findings of the council especially the twenty eighth canon. The End Sadly enough, the Council of Chalcedon ended up with a breach in the body of the one church because of the disagreement over the nature of our Lord Jesus Christ. Thus, since that date the church became divided into the Eastern Churches (Eastern Europe). Up to this day, the Chalcedonian churches believe in the two natures of Jesus Christ. This is against St. Cyril belief that there is one nature to God, the incarnate Logos". The icon in the Greek Church that commemorates the Council of Chalcedon silently depicts their opinion concerning the accuser and accused.