Paul's Views of Ministry

In 2 Timothy Paul focuses less on the content of appropriate Christian doctrine, which can be found in the gospels and which dominates, for example, Paul's own letters to the Corinthians, and more on the continuity of the Christian witness for the future, which is to be the concern of the guardians of doctrine, the priestly class. Just as the synoptic gospels close with Jesus adjuring his disciples to spread his teachings throughout the world, so do the letters addressed to Timothy and Titus deal with pastoral issues that affect the shape of the priesthood and the behavior and style of belief that must mark a member of the nascent clergy. Contrast that with letters written to various communities of faith--e.g., Corinthians, Hebrews, Romans, etc.--which contain instructions on points of doctrine and how Christians as a group are meant to relate to God, faith, and one another. That is not to say that 2 Timothy has no references to the content of the faith or to Paul's authority in such matters; indeed, at 2 Tim. 2.8, Paul mentions Jesus Christ's royal lineage and the Resurrection, and 2 Tim

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is the wrong response of the Christian to the difficult imperative of celibacy. Instead of going to prostitutes--unlikely to be Christians, after all--to satisfy a burning urge, a poor chap may as well go to bed with his wife. Informing that conclusion are the uniqueness and superiority of Christian thought to all and sundry belief systems: For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God (1 Cor. 1.22-24). Thus Paul to the communities of faith and the requirements of individual community members. His recommendation of celibacy, described as "more a reflection of Paul's eschatology than a negative view of marriage or an ascetic view of sex" (Ward 27), begins to make logical sense. He is attempting to shape the Christian community in theological terms. In 2 Tim., he moves beyond issues of doctrine and injunction as practiced by the faithful and toward methodological issues of presenting and protecting the doctrine, which must concern its pastorate. But watch thou in all things, endure afflictions, do the work of an evang
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