1 Timothy 3:10

And after this let us see in what sense it is said to Peter, and to every Peter, “ I will give unto thee the keys of the kingdom of heaven. ” And, in the first place, I think that the saying, “I will give unto thee the keys of the kingdom of heaven,” is spoken in consistency with the words, “The gates of Hades shall not prevail against it.” For he is worthy to receive from the same Word the keys of the kingdom of heaven, who is fortified against the gates of Hades so that they do not prevail against him, receiving, as it were, for a prize, the keys of the kingdom of heaven, because the gates of Hades had no power against him, that he might open for himself the gates that were closed to those who had been conquered by the gates of Hades. …

Chapter 30. 35. Accordingly this precedent is wholly without bearing on the matter in hand. We might rather say that the declaration of the apostle sufficiently inculcates this care, when he says, "Let these also first be proved; then let them use the office of a deacon, being found blameless." And since this is done anxiously and habitually in both parties, by almost all concerned, how comes it that so many are found to be reprobates subsequently to the time of having undertaken this ministry, except that, on the one hand, human care is often deceived, and, on the other hand, those who have begun well occasionally deteriorate? And since things of this sort happen so frequently as to allow no man to hide them or to forget them, what is the reason that Petilianus now teaches us insultingly, in a few words, that the baptizer ought to be examined by the candidate for baptism, since our ques …

All these products of concupiscence, and the old guilt of concupiscence itself, are put away by the washing of baptism. And whatever that concupiscence now brings forth, if they are not those products which are called not only sins, but even crimes, are purified by that method of daily prayer when we say, “Forgive us our debts, as we forgive,” and by the sincerity of alms-giving. For no one is so foolish as to say that that precept of our Lord does not refer to baptized people: “Forgive and it shall be forgiven you, give and it shall be given you.” But none could rightly be ordained a minister in the Church if the apostle had said, “If any is without sin,” where he says, “If any is without crime;” or if he had said, “Having no sin,” where he says, “Having no crime.” Because many baptized believers are without crime, but I should say that no one in this life is without sin, however much t …

10. The first stage of liberty, then, is to be free from crimes [sinful conduct]. And so the Apostle Paul, when he determined on the ordination of either elders or deacons, or whoever was to be ordained to the superintendence of the Church, says not, If any one is without sin; for had he said so, every one would be rejected as unfit, none would be ordained: but he says, “If any one is without crime” [E.V. blame], such as, murder, adultery, any uncleanness of fornication, theft, fraud, sacrilege, and others of that sort. When a man has begun to be free from these (and every Christian man ought to be so), he begins to raise his head to liberty; but that is liberty begun, not completed. …

1 Timothy iii. 8-10 “Likewise must the Deacons be grave, not doubletongued, not given much to wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved: then let them use the office of a Deacon, being found blameless.” Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters. …

8. Driven from this line of defence you will appeal to the example of the clergy. These, you will say, remain in their cities, and yet they are surely above criticism. Far be it from me to censure the successors of the apostles, who with holy words consecrate the body of Christ, and who make us Christians. Having the keys of the kingdom of heaven, they judge men to some extent before the day of judgment, and guard the chastity of the bride of Christ. But, as I have before hinted, the case of monks is different from that of the clergy. The clergy feed Christ’s sheep; I as a monk am fed by them. They live of the altar: I, if I bring no gift to it, have the axe laid to my root as to that of a barren tree. Nor can I plead poverty as an excuse, for the Lord in the gospel has praised an aged widow for casting into the treasury the last two coins that she had. …

255. If , then, in the Gospel of the Lord the people themselves were taught and led to despise riches, how much more ought ye Levites no longer to be bound down by earthly desires. For your portion is God. For when their earthly possessions were portioned out by Moses to the people of our fathers, the Lord suffered not the Levites to have a share in that earthly possession, for He Himself would be the strength of their inheritance. Wherefore David says: “The Lord is the portion of mine inheritance and of my cup.” Whence we get the name “Levite,” which means: “Himself is mine,” or “Himself for me.” Great, then, is his honour, that God should say of him: Himself is Mine. …

But when the Apostle warns and says: “and let these also first be proved, and so let them minister,” what else do we think must be understood but that in these promotions we should consider not only the chastity of their marriages, but also the deserts of their labours, lest the pastoral office be entrusted to men who are either fresh from baptism, or suddenly diverted from worldly pursuits? for through all the ranks of the Christian army in the matter of promotions it ought to be considered whether a man can manage a greater charge. …

This also, which has reached our ears, we include as worthy of no dissimilar detestation; that some persons, inflated with desire of dignity, are tonsured on the death of bishops, and from being laymen are suddenly made priests, and shamelessly snatch at the leadership of religious life, not having as yet even learnt to be soldiers. What good do we suppose these will do their subjects, who, before touching the threshold of discipleship, fear not to occupy the place of mastership? In such a case it is needful that, even though any one were of unquestioned merit, he should be exercised in ecclesiastical offices by passing through distinct orders. He should see what he is to imitate, he should be formed into the shape he is to retain, so that afterwards he may not err, when chosen for shewing the way of life to the erring. …