The qualifications for bishop, according to 1 Timothy, begin with positives. A bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, and an apt teacher. They continue with negatives. A bishop cannot be a drunkard, violent, quarrelsome or a lover of money. He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil.

Who could disagree with either the positives or the negatives. But note also that he is to be married only once. We do not know if this was a prohibition or polygamy or of divorce and remarriage. The point is that a bishop, an overseer, was supposed to be married. As the qualifications continue, it is taken for granted that he is the head of a family, a household: “He must manage his own household well, keeping his children submissive and respectful in every way – for if someone does not know how to manage his own household, how can he take care of God’s Church?

Finally, “He must be well thought of by outsiders, so that he may not fall into disgrace and the snare of the devil.” To be well thought of by outsiders may in some circumstances be a virtue, but this sounds like accommodation to the dominant culture. The qualifications for deacons, though somewhat different, are consistent with the above. What we see in 1 Timothy is the process not only of institutionalization but also of cultural accommodation.

This letter also accommodates the institution of slavery. This sounds very different from the Paul of the seven letters, especial Galatians and Philemon. The radicalism of the early Paul is toned down, indeed eliminated.

Institutionalization is also reflected in the letter’s directives for deciding which widows qualify for financial support. The financial support of widows had become a burden for the community and so there was a need to define who the real widows are.

The letter is interesting for more than one reason. It illustrates not only the development of practical   regulations that are part of the process of institutionalization, but also a problem facing any movement that   emphasizes the sharing of the material basis of existence. The problem is generated by limits on the community’s resources and the issue of freeloaders, people who like the sharing aspect and take advantage of it. Hence the need to develop directives, rules for allocating the community’s resources.

Be sure to read 1 Timothy!