Catholic Commentary
Stir Up the Gift of God
6For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands.7For God didn’t give us a spirit of fear, but of power, love, and self-control.
2 Timothy 1:6–7 exhorts Timothy to actively cultivate and rekindle the ordained pastoral gift he received through apostolic laying on of hands. Paul grounds this call in the nature of God's Spirit, which provides power, love, and self-control rather than fear or timidity for faithful ministry.
The charisma of ministry is not a dormant deposit but a dying fire that demands daily rekindling—and the Spirit who fuels it casts out the fear that would silence us.
Catholic tradition reads these two verses as a locus classicus for the theology of Holy Orders and its sacramental character. The Council of Trent explicitly cited 2 Timothy 1:6 in its teaching that Orders is a true sacrament that confers grace (Doctrina de sacramento ordinis, Session XXIII, 1563), confirming that the "gift of God" (charisma tou Theou) Paul references is not merely a functional appointment but a sanctifying, transforming grace. The Catechism of the Catholic Church echoes this: "Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time" (CCC 1536), and it grounds that continuity precisely in the apostolic gesture of the laying on of hands (CCC 1573–1574).
St. John Chrysostom, in his Homilies on 2 Timothy, dwells at length on Paul's exhortation to "stir up" the gift, warning that ordained ministers who coast on their ordination without active zeal become like priests who neglect the altar fire — a dereliction with consequences for the whole community. St. Thomas Aquinas, in his commentary on the Pastoral Epistles, links sōphronismos to the virtue of prudence, arguing that the Spirit of God integrates courage and love within the architectonic virtue of practical wisdom, so that the minister acts not impulsively but with measured, grace-informed judgment.
Pope Francis, in his apostolic exhortation Evangelii Gaudium (§261), quotes verse 7 directly in his call for missionary boldness, applying it beyond ordained ministry to every baptized Christian: the spirit of fear that Paul rejects is the "sourness" and "defeatism" that paralyzes evangelization. This breadth of application is consistent with the typological sense: while the primary referent is Timothy's ordination, the triad of power–love–self-control describes the character of all baptismal grace insofar as every Christian shares in Christ's prophetic, priestly, and kingly mission.
These verses speak with remarkable directness to the Catholic Church's moment of cultural and institutional vulnerability. When parishes shrink, vocations feel precarious, and Catholics face social pressure to privatize their faith, the temptation toward deilia — Timothy's timidity — is real and widespread. Paul's exhortation is not motivational rhetoric; it is a sacramental reminder. For the ordained priest or deacon, "stirring up" the gift means returning regularly to the grace of ordination through contemplative prayer, the faithful celebration of the sacraments, and honest examination of where fear has caused pastoral retreat. For the lay Catholic, verse 7 reframes the question: the Holy Spirit already given in Baptism and Confirmation is not a spirit of timidity before the secular world. Concretely, this might mean speaking about faith openly at work, volunteering for parish ministry despite feeling unworthy, or engaging charitably but without apology in public discourse on moral questions. The triad — power, love, self-control — provides a practical test: Am I acting from the Spirit's strength, or merely from human anxiety? Is my witness ordered by love for the person before me, and disciplined by clear thinking rather than reactive emotion?
Commentary
2 Timothy 1:6 — "Stir up the gift of God which is in you through the laying on of my hands"
The Greek verb anazōpyrein ("stir up" or "rekindle") is a vivid, concrete image: it evokes blowing on dying embers to bring a fire back to full flame. This is not the language of loss — Paul does not say Timothy has lost the gift — but of neglect or suppression. The charism is still present; it needs fanning. The noun charisma here refers not to a general spiritual gift but, in context, to the specific grace of ordained ministry. Paul has already referenced this in 1 Timothy 4:14, where the laying on of hands by the presbyterium (the council of elders) is mentioned alongside Paul's own imposition of hands. The two accounts are complementary, not contradictory: Paul acted in concert with the college of elders when Timothy was ordained.
The phrase "through the laying on of my hands" (dia tēs epitheseōs tōn cheirōn mou) is theologically dense. The laying on of hands is one of the most ancient ritual gestures in both Testaments — used for blessing (Gen 48:14), commissioning (Num 27:18–23), and healing (Mk 6:5). In the apostolic Church, it becomes the vehicle by which the Holy Spirit is transmitted for specific ministry (Acts 6:6; 13:3; 1 Tim 5:22). The fact that Paul identifies his own hands as the instrument underscores the apostolic succession that runs through Timothy: the grace Timothy carries is traceable in a direct, embodied line to Paul, and through Paul to Christ.
The imperative is addressed to Timothy personally (anazōpyrein se), making clear that the recipient of ordination bears an active, ongoing responsibility for the charism he has received. The grace of Holy Orders is not a passive deposit; it demands daily cooperation and renewal.
2 Timothy 1:7 — "God didn't give us a spirit of fear, but of power, love, and self-control"
Paul pivots to the pneumatological ground of his exhortation. The word deilia ("fear" or "timidity") carries the connotation of cowardice — a shrinking from duty in the face of threat. Given that Paul writes from prison, and that Timothy may have been temperamentally inclined toward timidity (cf. 1 Cor 16:10), this is a pointed pastoral diagnosis. The spirit God did give is characterized by three qualities arranged in a deliberate triad: