On the Priesthood

St. John Chrysostom's "On the Priesthood" is a profound and personal exploration of the burdens, dignities, and immense dangers associated with the clerical office. Framed as a dialogue with his friend Basil, the work serves as an extended apology for Chrysostom's actions in tricking Basil into accepting ordination as a bishop while he himself fled. Beyond this personal defense, the book evolves into a foundational text on pastoral theology. Chrysostom argues that the priesthood is a calling that requires the virtues of an angel, involving a spiritual warfare far more intense than any earthly conflict. He details the priest's awesome responsibility as a shepherd of souls, the administrator of the holy sacraments, a skilled teacher against heresy, and a man who must be internally fortified against the temptations of pride, anger, and vainglory while living under constant public scrutiny.

Section 1: The Pious Deception of a Friend (Introduction & Book I)

The treatise begins by establishing the deep and harmonious friendship between Chrysostom and Basil, who were inseparable in their studies and their decision to pursue a monastic life. Their bond is tested when a report circulates that they are both to be forcibly ordained as bishops. Basil desires that they act in concert, either accepting or evading the honor together. Chrysostom, however, feigns agreement while secretly plotting to ensure his friend, whom he deems eminently worthy, does not escape what he considers a vital service to the Church. He contrives to hide himself at the moment of capture, leading to Basil's unwilling ordination under the false impression that Chrysostom had already submitted. The rest of the book unfolds from Basil's subsequent confrontation with Chrysostom, who greets his grieving and betrayed friend not with remorse, but with joy. Chrysostom defends his actions by arguing that deceit is not inherently evil but can be a form of "good management" when used for a righteous end. He provides examples from medicine, military strategy, and scripture to justify his "pious fraud," which he believes has secured a great shepherd for Christ's flock.

Section 2: The Dignity and Practical Burdens of the Office (Books II & III)

Shifting from personal apology to theological reflection, Chrysostom outlines the sublime honor and crushing weight of the priestly office. He argues that tending Christ's flock is the ultimate expression of love for Him, a responsibility far exceeding any personal ascetic practice. The priest is not a shepherd of sheep but of rational souls, fighting not wild animals but demonic principalities and internal passions. Unlike a shepherd, he cannot use force but must rely on persuasion to heal spiritual infirmities, a task requiring immense discretion and patience. The dignity of the office is heavenly; the priest stands at the altar where angels attend the sacrifice of Christ and has been given the divine authority to bind and loose sins on earth, a power not granted even to angels. This awesome dignity is matched by grueling practical burdens. The bishop must manage the church's temporal affairs, including the care of widows, who can be querulous and demanding; the protection of virgins, a source of constant anxiety; and the adjudication of disputes, which inevitably exposes him to criticism and slander from the losing party.

Section 3: The Internal and External Warfare of the Priest (Books IV, V, & VI)

In the final section, Chrysostom details the relentless spiritual, intellectual, and psychological warfare a priest must endure. He emphasizes the absolute necessity of being a skilled teacher, deeply versed in scripture and argument, in order to defend the faith against a multitude of heresies and to satisfy the flock's meddlesome questions. He refutes the idea that a holy life alone is sufficient, as a leader's doctrinal ignorance can lead his entire congregation to ruin. Furthermore, the priest faces the specific and perilous trial of public preaching. The congregation often listens not for profit but for pleasure, tempting the preacher with the "terrible rock of vainglory." He must despise praise and yet be a powerful speaker, a nearly impossible balance. Chrysostom concludes by describing the priest's ultimate accountability before God for every soul under his charge. This responsibility is amplified by the priest's personal spiritual battles, which are fiercer than a monk's because he is constantly exposed to the world's temptations. He likens the role to commanding a vast army against the full, terrifying might of the devil, a post for which his own weak and terrified soul is utterly unfit, thus justifying his flight from the office.