Patrick Comerford
The celebrations of Epiphany-tide continue today (14 January 2023), and this is the Second Sunday of Epiphany (14 January 2024). Christmas is a season that lasts for 40 days that continues from Christmas Day (25 December) to Candlemas or the Feast of the Presentation (2 February).
Covid and its aftermath prevented me from going to church for two successive Sundays. Now, hopefully, I plan to be at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, later this morning. Before this days begins, however, I am taking some time this morning for prayer, reading and reflection.
My reflections each morning during the seven days of this week include:
1, A reflection on one of the seven people who give their names to epistles in the New Testament;
2, the Gospel reading of the day;
3, a prayer from the USPG prayer diary.
1, Saint Timothy of Ephesus:
Although Saint Paul does not give his own name to any of his letters, seven people give their names to a total of eleven of the letters or epistles in the New Testament: Timothy (I and II Timohty), Titus, Philemon, James, Peter (I and II Peter), John (I, II and III John), and Jude.
Three of the Pauline letters are known as the Pastoral Letters: I Timothy, II Timothy and Titus. They are generally discussed as a group – sometimes along with the Letter to Philemon – and have been known as the pastoral letters since the 18th or 19th century because they address two individuals, Timothy and Titus, who have pastoral oversight of local churches and discuss in pastoral ways issues of Christian living, doctrine and leadership.
These letters are arranged in the New Testament in order of size, although this does not represent their chronological order.
Paul addressed his letters to Timothy and Titus who were left behind by Paul to preside in their respective churches during the author’s absence – Timothy in Ephesus (I Timothy 1: 3) and Titus in Crete (Titus 1: 5).
They use similar terms to describe the desirable qualifications of hose they appoint to offices in the Church. Timothy and Titus are warned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies.
These three letters share similar phrases and expressions and similar greetings to the two recipients.
Saint Timothy (Τιμόθεος, Timótheos, ‘honouring God’ or ‘honoured by God’) probably died ca 97 CE. The New Testament tells us he travelled with Saint Paul, who was also his mentor.
He is mentioned at the time of Saint Paul’s second visit to Lystra in Anatolia (Acts 16: 1-2), where Timothy is said to be a ‘disciple.’ Paul, impressed by his ‘own son in the faith,’ arranged that he should become his companion. Little is known about his father, apart from the fact that he was Greek, while his mother was a Jewish woman who became a Christian (Acts 16: 1). His mother, Eunice, and his grandmother, Lois, are noted as eminent for their piety and faith (II Timothy 1: 5), which may mean they were Christians too. Timothy had not been circumcised, so Paul ensures this is done so that Timothy is acceptable among the Jews.
Timothy is praised by Paul for his knowledge of the Scriptures, and is said to have been acquainted with the Scriptures since childhood (II Timothy 1: 5; 3: 15).
He was ordained by Saint Paul (I Timothy 4: 14) and accompanied Saint Paul on his journeys through Phrygia, Galatia, Mysia, Troas, Philippi, Veria, and Corinth. He is mentioned on several occasions by Paul as his trusted companion and fellow worker (for examples, see Romans 16: 21, I Corinthians 4: 17).
The writer of the Letter to the Hebrews implies that Timothy was jailed at least once, mentioning Timothy’s release at the end of the epistle (Hebrews 13: 23).
Timothy may have had some stomach malady, for Saint Paul advises him to ‘No longer drink only water, but take a little wine for the sake of your stomach and your frequent ailments’ (I Timothy 5: 23).
According to later traditions, Saint Paul consecrated Timothy as Bishop of Ephesus in the year 65, and he served there for 15 years. Those traditions say that in the year 97, when Timothy was dying, the 80-year-old Timothy tried to halt a pagan procession of idols, ceremonies and songs in Ephesus. In response, the angry mob beat him, dragged him through the streets, and stoned him to death.
I Timothy may have been written around 66 or 67 CE and II Timothy a year or so later from Rome, where Paul was a prisoner.
I Timothy primarily provides guidance for the worship and organisation of the Church. It deals with the issue of women in relationship to authority (I Timothy 2: 9-15) and dignity (I Timothy 3: 11), speaks of bishops (overseers, I Timothy 3: 1-7), deacons (I Timothy 3: 8-10, 12), and elders (I Timothy 5: 17-18).
The letter also opposes false teaching of a speculative and moralistic type.
This epistle or letter consists mainly of counsels to Timothy regarding the forms of worship of the Church (I Timothy 2: 1-15), and the responsibilities resting on its members, including ἐπίσκοποι (epískopoi, bishops or overseers, I Timothy 3: 1-7), πρεσβύτεροι (presbyteroi, presbyters, priest or elders, I Timothy 5: 17-20), and διάκονοι (diákonoi, deacons, I Timothy 3: 8-13).
In I Timothy, the task of preserving the tradition is entrusted to ordained πρεσβύτεροι. Deacons are not mentioned in Titus, but the office of πρεσβύτερος is also mentioned in James 5, and this word, sometimes translated as elder, is also the Greek root for the English word priest.
There are exhortations to faithfulness in maintaining the truth amid surrounding errors (4: 1 ff), presented as a prophecy of erring teachers to come. The letter warns strongly against teachers who lack understanding, wander into vain discussions, and end by making a shipwreck of their faith (I Timothy 1: 3-7, 19-20; 6: 3-10). It also attacks an asceticism that was related to Gnosticism (see I Timothy 4: 3, 7; 6: 20).
The epistle’s ‘irregular character, abrupt connections and loose transitions’ have led critics to discern later interpolations, such as the epistle’s conclusion (I Timothy 6: 20-21), read by some as a reference to Marcion of Sinope, and lines that appear to be marginal glosses that have been copied into the body of the text.
This epistle also includes the well-known but oft-misquoted passages: ‘For we brought nothing into the world, so that we can take nothing out of it’ (I Timothy 6: 7), and: ‘For the love of money is a root of all kinds of evil’ (I Timothy 6: 10).
II Timothy is the most personal of the pastoral letters, and most of it is addressed directly to Timothy. It is an earnest pastoral letter from a veteran missionary to a younger colleague.
In II Timothy, Paul asks Timothy to come to him and bring Mark. He warns Timothy about the false teachers and urges him to be faithful in carrying out the office to which he has been called. It is a prophecy about difficult times that will come.
In this epistle the author, who identifies himself as the Apostle Paul, entreats Timothy to come to him before winter, and to bring Mark with him (cf Philemon 2: 22).
He realises ‘the time of my departure has come’ (II Timothy 4: 6), and he exhorts Timothy, his ‘beloved child’ (II Timothy 1: 2) to all diligence and steadfastness in the face of false teachings, giving him advice about combating them with reference to the teachings of the past. He urges him to be patient under persecution (1: 6-15), and to faithfully discharge of all the duties of his office (4: 1-5), with all the solemnity of one who is about to appear before Christ Jesus, the judge of the living and the dead.
John 1: 43-51 (NRSVA):
43 The next day Jesus decided to go to Galilee. He found Philip and said to him, ‘Follow me.’ 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, ‘We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.’ 46 Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip said to him, ‘Come and see.’ 47 When Jesus saw Nathanael coming towards him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ 48 Nathanael asked him, ‘Where did you come to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ 49 Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ 50 Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ 51 And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’
Today’s Prayers (Sunday 14 January 2024, Epiphany II):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Climate Justice from Bangladesh perspective’. This theme is introduced today by the Right Revd Shourabh Pholia, Bishop of Barishal Diocese, Church of Bangladesh:
Climate justice is an issue that holds immense significance for Bangladesh, particularly as it is a low-lying coastal area vulnerable to the impacts of climate change. The impacts include rise in sea levels, cyclones and severe flooding. The people of Bangladesh, who bear little responsibility for global greenhouse gas emissions, suffer the most from these consequences. This stark injustice reflects the teachings of the Bible, which emphasise empathy and justice for the vulnerable.
The Bible encourages us to be good caretakers or stewards by cultivating and caring for the earth (Genesis 2: 15). The mandate extends to addressing climate change, which disproportionately affects impoverished communities in Bangladesh. Climate justice, from a Biblical perspective, calls for taking responsibility for our environmental actions and rectifying the harm inflicted on the most vulnerable.
The Bible emphasises principles of love, compassion, care and justice. God calls us to respond to those who are oppressed. The entire Creation is now neglected, exploited and at risk. Climate justice, from a Biblical perspective, calls for doing justice with love towards our neglected planet’s health and its impact on impoverished communities worldwide.
In recent years, Bangladesh has been at the forefront of advocating for climate justice on the global stage, demanding equity in climate adaptation and mitigation efforts. They call for accountability from the nations with historically high emissions, echoing the biblical call for justice.
Climate justice from the perspective of Bangladesh underscores the moral imperative to address climate change and its disproportionate impacts on vulnerable communities, echoing the call for justice and care for ‘the least of these’ as seen in the scriptures (Matthew 25:40). It serves as a reminder that climate action is not just an environmental issue but a deeply moral one, demanding global cooperation and accountability.
The USPG Prayer Diary today (14 January 2024) invites us to pray in these words:
Heavenly Father, help us work together on behalf of all Creation as part of that mighty river of peace and justice to speak out with and for communities most impacted by climate injustice and the loss of biodiversity.
The Collect:
Almighty God,
in Christ you make all things new:
transform the poverty of our nature by the riches of your grace,
and in the renewal of our lives
make known your heavenly glory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of glory,
you nourish us with your Word
who is the bread of life:
fill us with your Holy Spirit
that through us the light of your glory
may shine in all the world.
We ask this in the name of Jesus Christ our Lord.
Additional Collect:
Eternal Lord,
our beginning and our end:
bring us with the whole creation
to your glory, hidden through past ages
and made known
in Jesus Christ our Lord.
Yesterday’s reflection (Laodicea)
Continued tomorrow (Saint Titus of Crete)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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