In his second letter, the Apostle Peter (or one of his disciples) takes care to pave the way for us to God, saying: “Do your utmost to add virtue to your faith, knowledge to virtue, self-control to knowledge, steadfastness to self-control, godliness to self-control, brotherhood to godliness, and love to brotherhood” (1:5-7). The meaning of his words is our desire in the following.
Anyone who reads this letter as a whole will know that it belongs to the art of the commandment. The apostle, who is waiting for the Lord to fulfill what he has informed him about his departure from this worldly life (1:14), is concerned about some distortions that appear here and there, and he wants the believers to remain steadfast in the truth and holiness of life so that they may enter “the kingdom of our Lord and Savior Jesus Christ” (1:11), which only the steadfast and those who hasten his coming can enter (3:13).
We will not dwell on the various forms of error that the letter warns us against. What takes us now are these virtues mentioned and their rich interconnectedness, which makes you feel that a person is not perfect unless he embraces them all (see other groups of virtues in: Galatians 5:22-23; Colossians 3:12-14; 1 Timothy 6:11-12).
The Apostle begins his speech by urging his readers, and us as well, to make every effort. We like to consider this urging as an introduction to everything that follows. Every virtue requires effort to be achieved. It is true that God is the one who bestows his virtues upon us. But it is also true that he expects us to accept them with free will, that is, with apparent effort.
The first effort the Messenger asks of his readers is to “add virtue to their faith.” This means that true faith is that which prepares a person to accept every virtue. Faith is not only to believe in the existence of God, but also to realize that everything God wants from us, our actions confirm and develop our faith. Faith is a journey. Whoever walks with God learns new things every day that sanctify him. He repents of his ignorance and transgressions, and renews himself through obedience. Virtue is the adornment of the believers who struggle on earth. For there is no true struggle unless we keep away from every vice and seek the things “from above.” Whoever seeks virtue desires knowledge. Why is knowledge after faith and virtue? Not in the sense that it is higher than them. The goal of knowledge is for us, as believers, to seek virtue with apparent seriousness. This is its first and most precious meaning. But knowledge, especially knowledge of the divine word, has the greatest value in that it reveals to us the true face of God and, consequently, helps us to distinguish between what is right and wrong. There are many teachings that distort the faith (2 Peter 3:15-16). The virtuous believer is called to strive for knowledge in order to protect himself from the evil of corrupting teachings so that he will not perish. Knowing this, he also has the ability to defend believers who are rash in listening to distorters “who have neither knowledge nor stability.”
After knowledge comes chastity. Chastity supports what came before it, because it confirms the pursuit of virtue with understanding. Whoever is chaste, that is, abstains from what is not permissible, indicates his faith in the sovereignty of God. Chastity, as a means, aims to enrich us with the knowledge of God, which benefits us and those with whom we live in good company. God wants us to be chaste so that we may save ourselves and be able to bear true witness. This prevents us from any relaxation. Whoever is relaxed or takes evil lightly, his testimony will be ugly, no matter how eloquent he is. Added to chastity is steadfastness, that is, patience. This is because the believer cannot be a valiant fighter unless he is patient and steadfast in the truth. Patience carries, in its meaning, all the boldness and courage that believers lack in their struggle. It is the acquisition of the soul (Luke 21:19) and the door to fruition (Luke 8:15). And whoever is patient will be like Christ (2 Thessalonians 3:5; Revelation 1:9), and will reign with Him (2 Timothy 2:12; also Matthew 10:22, 24:13; Hebrews 10:36).
Piety is added to steadfastness. Piety, in Christian literature, is associated with faith, obedience, and acts of mercy. For this reason, some have seen it as equivalent to what Paul calls “life in Christ” (Romans 8:2). The Apostle took care to mention it four times in this letter (1:3, 6, 7; 3:11). This shows the importance of this virtue, which protects and gives strength in times of trial (2 Timothy 3:12). In fact, we do not see in the places where the Apostle mentions this virtue in this letter any fear of showing off (see: 2 Timothy 3:1-5). However, this does not prevent us from recalling the danger of showing off, since it denies the power of piety. The appearance of piety is good, but it becomes worthless if it is “without foundation” (Blessed Augustine). Whoever strives in every virtue, all his striving is worthless if he claims piety or shows off. True piety presupposes true faith in the Lord who bestows blessings and supports every righteous will.
The virtue that is added to piety is brotherhood, or brotherly affection. We do not add anything to what is known, if we say that brotherly affection is another aspect of our love for God. He who loves God acknowledges that all people are his brothers, and loves them without distinction, and adheres, especially, to the members of his Church, and believes that “together they complete the body of Christ in the unity of the Spirit. And they offer one another the help they need, which comes from the gifts,” as St. Basil the Great says.
The Apostle concludes this list with love. Love, in its essence, is “the origin, source and mother of all virtues,” as St. John Chrysostom says. We cannot truly understand this conclusion unless we remember that the Apostle began the virtues with faith. This means that the boundaries of all virtues are faith and love, which are “the beginning and end of life,” as St. Ignatius of Antioch affirms (see his letter to the Ephesians 1:14), that is, they are the goal of the entire Christian life.
All this is our path to God “who called us by his glory and power” (1:3). God will achieve the virtues in us if we desire him, that is, if we prefer him to the world and what is in it, and trust that he has given us his precious and great promises “that through them we may become partakers of the divine nature” (1:4).
Quoted from my parish bulletin
Sunday, September 26, 2004 Issue 39
