1 Timothy 2:7

Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

"The teacher of the Gentiles in faith and truth," the Apostle Paul, handed down to the Church which he gathered from among the Gentiles how it ought to attend to the books of the Law, which it had received from others and which had formerly been unknown to it and altogether foreign, lest, in taking up institutions foreign to it and being ignorant of the rule of those institutions, it should tremble amid an alien instrument. Therefore he himself, in a number of passages, hands down examples of the understanding, so that we too may observe things similar in the rest, lest perchance, on account of the likeness of the reading and of the instrument of the Jews, we should believe that we have been made their disciples. This, then, is what he wishes to distinguish between the disciples of Christ and the disciples of the synagogue: that the Law which they, by understanding it badly, did not receive Christ, we, by understanding it spiritually, may show to have been rightly given for the instruction of the Church.

So, then, let us celebrate this heavenly joy, together with the saints of old who kept the same feast. Yes, they keep the feast with us, and they are examples to us of life in Christ. Not only were they commissioned to preach the gospel, but if we look back at their lives, we will see that they also lived it. St. Paul wrote to the Corinthians, "You, therefore, follow me." Let us follow him then, because that command has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was "a teacher of all nations in faith and truth."

If the Son was born a perfect and complete king, it is also clear that he is a judge and arbiter. For it is especially the mark of a king that he makes decisions and judgments both to grant honors and to punish. And another source might help you to see that he has the power to grant heavenly honors. So we shall bring forward the man who is better than all men, and we shall show that Christ granted this man a crown.… Who is the one who is better than all men? Who other than that tentmaker, that teacher of the entire world, the one who coursed over land and sea as if equipped with wings, the chosen instrument, the attendant of Christ the bridegroom, the one who planted the church, the wise builder, the preacher, the one who ran the course and fought the good fight, the soldier, the trainer of athletes, the one who left memorials of his own virtue everywhere in the world.

Since therefore Christ suffered for the Gentiles, and I was separated to be a "teacher of the Gentiles," why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was "ordained" (Acts xiii. 2), that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, "in faith and verity," to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.

Consequently, to announce to Catholic Christians a doctrine other than that which they have received was never permitted, is nowhere permitted and never will be permitted. It was ever necessary, is everywhere necessary and ever will be necessary that those who announce a doctrine other than that which was received once and for all be anathema. If this be so, is there anyone alive so bold as to preach dogmas other than those taught by the church, or so foolish as to accept doctrines besides those accepted by the church? Crying aloud, crying aloud again and again and again, crying aloud to everyone, always and everywhere throughout his writings, Paul remains this "vessel of election," this "doctor of the Gentiles," this trumpet among the apostles, this herald of the earth, this heaven-conscious man. He is crying aloud that whoever announces a new doctrine is anathema.

for this I was appointed a preacher and an apostle (I am telling the truth in Christ, I am not lying), a teacher of the Gentiles in faith and truth.

for this I was appointed. To which I was appointed as a testimony and a passion, and I was set apart as a preacher, so that I might make the cross revealed everywhere. And since he was about to say, "teacher of the Gentiles," it seemed unbelievable if the idolaters were called, he proclaimed beforehand: "I speak the truth, I do not lie." (Rom. 9:1)

teacher of the Gentiles. Since there is also the practice of proclaiming hastily, he called himself Teacher. For I did not only proclaim, but also, remaining, I taught. This, however, shows God's zeal concerning the Gentiles.

in faith and truth. Since he said, "in faith," so that no one might think that it is deceit, he adds, "in truth." I do not preach with persuasive words or with linguistic twists, but in faith. For this shows the power of the preaching.

To this testimony I have been appointed a preacher, to preach about it, that is, about the cross and death of Christ. And I was appointed not simply a preacher, to preach in one particular place, but also an apostle, to go everywhere with the preaching. Truly, great is the title of apostle, and therefore he calls himself such.

The Apostle affirms the trustworthiness of his words. Since the other apostles did not show zeal for this, partly because they feared the Gentiles, partly because they despised them, I, he says, was truly chosen to be a teacher of the Gentiles. If, therefore, the Son of God died for the Gentiles, and I am their teacher, then you cannot refuse to pray for them.

Look, again — "in faith." Not in syllogisms, he says, or logical proofs, but in faith. Then, lest you think that there is deception in this, he added: "in... truth." For what is taught and learned in faith is not a lie; on the contrary, it is taught in truth.

Then when he says, to which I am appointed, he gives his own testimony: first, he shows what his office is; second, how he uses it, at I say the truth.

He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher, because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle, as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2).

The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie: all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles. Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor.

But Matthew tells us: do not be called Rabbi (Matt 23:8). I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; to carry my name before the gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the gentiles that you may be my salvation even to the farthest parts of the earth (Isa 49:6).

And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth, as to the state of glory.