THE BOOK OF PASTORAL RULE OF SAINT GREGORY THE GREAT ROMAN PONTIFF TO JOHN
BISHOP OF THE CITY OF RAVENNA, PARTS I & II
THE BOOK OF PASTORAL RULE
OF
SAINT GREGORY THE GREAT
ROMAN PONTIFF
TO JOHN, BISHOP OF THE CITY OF RAVENNA
PART I.
Gregory to his most reverend and most holy brother and fellow-bishop, John.
With kind and humble intent thou reprovest me, dearest brother, for having
wished by hiding myself to fly from the burdens of pastoral care; as to which,
lest to some they should appear light, I express with my pen in the book
before you all my own estimate of their heaviness, in order both that he who is free
from them may not unwarily seek them, and that he who has so sought them may
tremble for having got them. This book is divided into four separate heads of
argument, that it may approach the reader's mind by allegations arranged in
order--by certain steps, as it were. For, as the necessity of things requires, we
must especially consider after what manner every one should come to supreme rule;
and, duly arriving at it, after what manner he should live; and, living well,
after what manner he should teach; and, teaching aright, with how great
consideration every day he should become aware of his own infirmity; lest either
humility fly from the approach, or life be at variance with the arrival, or teaching
be wanting to the life, or presumption unduly exalt the teaching. Wherefore,
let fear temper the desire; but afterwards, authority being assumed by one who
sought it not, let his life commend it. But then it is necessary that the good
which is displayed in the life of the pastor should also be propagated by his
speech. And at last it remains that, whatever works are brought to perfection,
consideration of our own infirmity should depress us with regard to them, test
the swelling of elation extinguish even them before the eyes of hidden judgment.
But inasmuch as there are many, like me in unskilfulness, who, while they know
not how to measure themselves, are covetous of teaching what they have not
learned; who estimate lightly the burden of authority in proportion as they are
ignorant of the pressure of its greatness; let them be reproved from the very
beginning of this book; so that, while, unlearned and precipitate, they desire to
hold the citadel of teaching, they may be repelled at the very door of our
discourse from the ventures of their precipitancy.
CHAPTER I.
That the unskilful venture not to approach an office of authority.
No one presumes to teach an art till he has first, with intent meditation,
learnt it. What rashness is it, then, for the unskilful to assume pastoral
authority, since the government of souls is the art of arts! For who can be
ignorant that the sores of the thoughts of men are more occult than the sores of the
bowels? And yet how often do men who have no knowledge whatever of spiritual
precepts fearlessly profess themselves physicians of the heart, though those who
are ignorant of the effect of drugs blush to appear as physicians of the flesh!
But because, through the ordering of God, all the highest in rank of this
present age are inclined to reverence religion, there are some who, through the
outward show of rule within the holy Church, affect the glory of distinction. They
desire to appear as teachers, they covet superiority to others, and, as the
Truth attests, they seek the first salutations in the market-place, the first
rooms at feasts, the first seats in assemblies (Matth. xxiii. 6, 7), being all the
less able to administer worthily the office they have undertaken of pastoral
care, as they have reached the magisterial position of humility out of elation
only. For, indeed, in a magisterial position language itself is confounded when
one thing is learnt and another taught(1). Against such the Lord complains by
the prophet, saying, They have reigned, and not by Me ; they have been set up as
prices, and I knew it not (Hos. viii. 4). For those reign of themselves, and
not by the Will of the Supreme Ruler, who, supported by no virtues, and in no
way divinely called, but inflamed by their own desire, seize rather than attain
supreme rule. But them the Judge within both advances, and yet knows not; for
whom by permission he tolerates them surely by the judgment of reprobation he
ignores. Whence to some who come to Him even after miracles He says, Depart from
Me, ye workers of iniquity, I know you not who ye are (Luke xiii. 27). The
unskilfulness of shepherds is rebuked by the voice of the Truth, when it is said
through the prophet, The shepherds themselves have not known understanding (Isai.
lvi. 11); whom again the Lord denounces, saying, And they that handle the law
knew Me not (Jer. ii. 8). And therefore the Truth complains of not being known
of them, and protests that He knows not the principality of those who know not
Him; because in truth these who know not the things of the Lord are unknown of
the Lord; as Paul attests, who says, But if any man knoweth not, he shall not be
known (1 Cor. xiv. 38). Yet this unskilfulness of the shepherds doubtless
suits often the deserts of those who are subject to them, because, though it is
their own fault that they have not the light of knowledge, yet it is in the
dealing of strict judgment that through their ignorance those also who follow them
should stumble. Hence it is that, in the Gospel, the Truth in person says, If the
blind lead the blind, both fall into the ditch (Matth. xv. 14). Hence the
Psalmist (not expressing his own desire, but in his ministry as a prophet)
denounces such, when he says, Let their eyes be blinded that they see not, and ever bow
thou down their back (Ps. lxviii. 24(2)). For, indeed, those persons are eyes
who, placed in the very face of the highest dignity, have undertaken the office
of spying out the road; while those who are attached to them and follow them
are denominated backs. And so, when the eyes are blinded, the back is bent,
because, when those who go before lose the light of knowledge, those who follow are
bowed down to carry the burden of their sins.
CHAPTER II.
That none should enter on a place of government who practise not in life what
they have learnt by study.
There are some also who investigate spiritual precepts with cunning care,
but what they penetrate with their understanding they trample on in their
lives: all at once they teach the things which not by practice but by study they
have learnt; and what in words they preach by their manners they impugn. Whence it
comes to pass that when the shepherd walks through steep places, the flock
follows to the precipice. Hence it is that the Lord through the prophet complains
of the contemptible knowledge of shepherds, saying, When ye yourselves had
drunk most pure water, ye fouled the residue with your feet ; and My sheep fed on
that which had been trodden by your feet, and drank that which your feet had
fouled (Ezek. xxxiv. 18, 19). For indeed the shepherds drink most pure water, when
with a right understanding they imbibe the streams of truth. But to foul the
same water with their feet is to corrupt the studies of holy meditation by evil
living. And verily the sheep drink the water fouled by their feet, when any of
those subject to them follow not the words which they hear, but only imitate
the bad examples which they see. Thirsting for the things said, but perverted by
the works observed, they take in mud with their draughts, as from polluted
fountains. Hence also it is written through the prophet, A snare for the downfall
of my people are evil priests (Hos. v. 1; ix. 8). Hence again the Lord through
the prophet says of the priests, They are made to be for a stumbling-block of
iniquity to the house of Israel. For certainly no one does more harm in the
Church than one who has the name and rank of sanctity, while he acts perversely. For
him, when he transgresses, no one presumes to take to task; and the offence
spreads forcibly for example, when out of reverence to his rank the sinner is
honoured. But all who are unworthy would fly from the burden of so great guilt, if
with the attentive ear of the heart they weighed the sentence of the Truth,
Whoso shall offend one of these little ones which believe in me, it were better
for him that a millstone were hanged about his neck, and he were drowned in the
depth of the sea (Matth. xviii. 6). By the millstone is expressed the round and
labour of worldly life, and by the depth of the sea is denoted final
damnation. Whosoever, then, having come to bear the outward show of sanctity, either by
word or example destroys others, it had indeed been better for him that earthly
deeds in open guise should press him down to death than that sacred offices
should point him out to others as imitable in his wrong-doing; because, surely,
if he fell alone, the pains of hell would torment him in more tolerable degree.
CHAPTER III.
Of the weight of government; and that all man-her of adversity is to be
despised, and prosperity feared.
So much, then, have we briefly said, to shew how great is the weight of
government, lest whosoever is unequal to sacred offices of government should dare
to profane them, and through lust of pre-eminence undertake a leadership of
perdition. For hence it is that James affectionately deters us, saying, Be not
made many masters, my brethren (James iii. 1). Hence the Mediator between God and
man Himself--He who, transcending the knowledge and understanding even of
supernal spirits, reigns in heaven from eternity-on earth fled from receiving a
kingdom. For it is written, When Jesus therefore perceived that they would came
and take Him by force, to make Him a king,, He departed again into the mountain
Himself alone (Job. vi. 15). For who could so blamelessly have had principality
over men as He who would in fact have reigned over those whom He had Himself
created? But, because He had come in the flesh to this end, that He might not
only redeem us by His passion but also teach us by His conversation, offering
Himself as an example to His followers, He would not be made a king; but He went of
His own accord to the gibbet of the cross. He fled from the offered glory of
pre-eminence, but desired the pain of an ignominious death; that so His members
might learn to fly from the favours of the world, to be afraid of no terrors,
to love adversity for the truth's sake, and to shrink in fear from prosperity;
because this often defiles the heart through vain glory, while that purges it
through sorrow; in this the mind exalts itself, but in that, even though it had
once exalted itself, it brings itself low; in this man forgets himself, but in
that, even perforce and against his will, he is recalled to memory of what he
is; in this even good things done aforetime often come to nothing, but in that
faults even of long standing are wiped away. For commonly in the school of
adversity the heart is subdued under discipline, while, on sudden attainment of
supreme rule, it is forthwith changed and becomes elated through familiarity with
glory. Thus Saul, who had before fled in consideration of his unworthiness, no
sooner had assumed the government of the kingdom than he was puffed up (1 Kings
x. 22; xv. 17, 30); for, desirous of being honoured before the people while
unwilling to be publicly blamed, he cut off from himself even him who had anointed
him to the kingdom. Thus David, who in the judgment of Him who chose him was
well pleasing to Him in almost all his deeds, as soon as the weight of pressure
was removed, broke out into a swelling sore (2 Kings xi. 3, seq.), and, having
been as a laxly running one in his appetite for the woman, became as a cruelly
hard one in the slaughter of the man; and he who had before known pitifully how
to spare the bad learnt afterwards, without impediment of hesitation, to pant
even for the death of the good (Ibid. 15). For, indeed, previously he had been
unwilling to smite his captured persecutor; and afterwards, with loss to his
wearied army, he destroyed even his devoted soldier. And in truth his crime would
have snatched him farther away from the number of the elect, had not scourges
called him back to pardon.
CHAPTER IV.
That far the most part the occupation of government dissipates the solidity of
the mind.
Often the care of government, when undertaken, distracts the heart in
divers directions; and one is found unequal to dealing with particular things,
while with confused mind divided among many. Whence a certain wise man providently
dissuades, saying, My son, meddle not with many matters (Ecclus. xi. 10);
because, that is, the mind is by no means collected on the plan of any single work
while parted among divers. And, when it is drawn abroad by unwonted care, it is
emptied of the solidity of inward fear: it becomes anxious in the ordering of
things that are without, and, ignorant of itself alone, knows how to think of
many things, while itself it knows not. For, when it implicates itself more than
is needful in things that are without, it is as though it were so occupied
during a journey as to forget where it was going; so that, being estranged from the
business of self-examination, it does not even consider the losses it is
suffering, or know how great they are. For neither did Hezekiah believe himself to
be sinning (2 Kings xx. 13), when he shewed to the strangers who came to him his
storehouses of spices; but he fell under the anger of the judge, to the
condemnation of his future offspring, from what he supposed himself to be doing
lawfully (Isai. xxxix. 4). Often, when means are abundant, and many things can be
done for subordinates to admire, the mind exalts itself in thought, and fully
provokes to itself the anger of the judge, though not breaking out in overt acts
of iniquity. For he who judges is within; that which is judged is within. When,
then, in heart we transgress, what we are doing within ourselves is hidden from
men. but yet in the eyes of the judge we sin. For neither did the King of
Babylon then first stand guilty of elation (Dan. iv. 16, seq.) when he came to
utter words of elation, inasmuch as even before, when he had given no utterance to
his elation, he heard the sentence of reprobation from the prophet's mouth For
he had already wiped off the fault of the pride he had been guilty of, when he
proclaimed to all the nations under him the omnipotent God whom he found
himself to have offended.
But after this, elevated by the success of his dominion, and rejoicing in
having done great things, he first preferred himself to all in thought, and
afterwards, still vain-glorious, said, Is not this great Babylon, that I have
built for the house of the kingdom, and in the might of my power, and for the
honour of my majesty? (Dan. iv. 30.) Which utterance of his, as we see, fell openly
under the vengeance of the wrath which his hidden elation kindled. For the
strict judge first sees invisibly what he afterwards reproves by publicly smiting
it. Hence him He turned even into an irrational animal, separated him from human
society, changed his mind and joined him to the beasts of the field, that in
obviously strict and just judgment he who had esteemed himself great beyond men
should lose even his being as a man. Now in adducing these things we are not
finding fault with dominion, but guarding the infirmity of the heart from
coveting it, lest any that are imperfect should venture to snatch at supreme rule, or
those who stumble on plain ground set foot on a precipice.
CHAPTER V.
Of those who are able to profit others by virtuous example in supreme rule,
but fly from it in pursuit of their own ease.
For there are some who are eminently endowed with virtues, and for the
training of others are exalted by great gifts, who are pure in zeal for chastity,
strong in the might of abstinence, filled with the feasts of doctrine, humble
in the long-suffering of patience, erect in the fortitude of authority, tender
in the grace of loving-kindness, strict in the severity of justice. Truly such
as these, if when called they refuse to undertake offices of supreme rule, for
the most part deprive themselves of the very gifts which they received not for
themselves alone, but for others also; and, while they meditate their own and
not another's gain, they forfeit the very benefits which they desire to keep to
themselves. For hence it was that the Truth said to His disciples, A city that
is set on an hill cannot be hid: neither do they light a candle and put it under
a bushel, but on a candlestick, that it may give light to all that are in the
house (Matth. v. 15). Hence He says to Peter, Simon, Son of Jonas, lovest thou
Me? (Joh. xv. 16, 17); and he, when he had at once answered that he loved, was
told, If thou lovest Me, fled My sheep. If, then, the care of feeding is the
proof of loving, whosoever abounds in virtues, and yet refuses to feed the flock
of God, is convicted of not loving the chief Shepherd. Hence Paul says, If
Christ died/or all, then all died. And if He died for all, it remaineth that they
which live should now no longer live unto themselves, but unto Him which died
for them and rose again (2 Cor. v. 15). Hence Moses says (Deut. xxv. 5) that a
surviving brother shall take to him the wife of a brother who has died without
children, and beget children to the name of his brother; and that, if he haply
refuse to take her, the woman shall spit in his face, and her kinsman shall loose
the shoe from off one Of his feet, and call his habitation the house of him
that hath his shoe loosed. Now the deceased brother is He who, after the glory of
the resurrection, said, Go tell My brethren (Matth. xxviii. 10). For He died
as it were without children, in that He had not yet filled up the number of His
elect. Then, it is ordered that the surviving brother shall have the wife
assigned to him, because it is surely fit that the care of holy Church be imposed on
him who is best able to rule it well. But, should he be unwilling, the woman
spits in his face, because whosoever cares not to benefit others out of the
gifts which he has received, the holy Church exprobrates even what he has of good,
and, as it were, casts spittle on his face; and from one foot the shoe is taken
away, inasmuch as it is written, Your feet shod in preparation of the Gospel
of Peace (Ephes. vi. 15). If, then, we have the care of our neighbour as well as
of ourselves upon us, we have each foot protected by a shoe. But he who,
meditating his own advantage, neglects that of his neighbours, loses with disgrace
one foot's shoe. And so there are some, as we have said, enriched with great
gifts, who, while they are ardent for the studies of contemplation only, shrink
from serving to their neighbour's benefit by preaching; they love a secret place
of quiet, they long for a retreat for speculation. With respect to which
conduct, they are, if strictly judged, undoubtedly guilty in proportion to the
greatness of the gifts whereby they might have been publicly useful. For with what
disposition of mind does one who might be conspicuous in profiting his neighbours
prefer his own privacy to the advantage of others, when the Only-begotten of
the supreme Father Himself came forth from the bosom of the Father into the
midst of us all, that He might profit many?
CHAPTER VI.
That those who fly from the burden of rule through humility are then truly
humble when they resist not the Divine decrees.
There are some also who fly by reason only of their humility, lest they
should be preferred to others to whom they esteem themselves unequal. And theirs,
indeed, if it be surrounded by other virtues, is then true humility before the
eyes of God, when it is not pertinacious in rejecting what it is enjoined to
undertake with profit. For neither is he truly humble, who understands how the
good pleasure of the Supernal Will ought to bear sway, and yet contemns its
sway. But, submitting himself to the divine disposals, and averse from the vice of
obstinacy, it be be already prevented with gifts whereby he may profit others
also, he ought, when enjoined to undertake supreme rule, in his heart to flee
from it, but against his will to obey.
CHAPTER VII.
That sometimes same laudably desire the office of preaching, while others, as
laudably, are drawn to it by compulsion.
Although sometimes some laudably desire the office of preaching, yet
others are as laudably drawn to it by compulsion; as we plainly perceive, if we
consider the conduct of two prophets, one of whom offered himself of his own accord
to be sent to preach, yet the other in fear refused to go. For Isaiah, when
the Lord asked whom He should send, offered himself of his own accord, saying,
Here I am; send me (Isai. vi. 8). But Jeremiah is sent, yet humbly pleads that he
should not be sent, saying, Ah, Lord God! behold I cannot speak: for I am a
child (Jer. i. 6). Lo, from these two men different voices proceeded outwardly,
but they t flowed from the same fountain of love. For there are two precepts of
charity; the love of God and of our neighbour. Wherefore Isaiah, eager to
profit his neighbours through an active life, desires the office of preaching; but
Jeremiah, longing to cleave sedulously to the love of his Creator through a
contemplative life, remonstrates against being sent to preach. Thus what the one
laudably desired the other laudably shrunk from; the latter, lest by speaking he
should lose the gains of silent contemplation; the former, lest by keeping
silence he should suffer loss for lack of diligent work. But this in both cases is
to be nicely observed, that he who refused did not persist in his refusal, and
he who wished to be sent saw himself previously cleansed by a coal of the
altar; lest any one who has not been purged should dare to approach sacred
ministries, or any whom supernal grace has chosen should proudly gainsay it under a show
of humility. Wherefore, since it is very difficult for any one to be sure that
he has been cleansed, it is safer to decline the office of preaching, though
(as we have said) it should not be declined pertinaciously when the Supernal
Will that it should be undertaken is recognized. Both requirements Moses
marvellously fulfilled, who was unwilling to be set over so great a multitude, and yet
obeyed. For peradventure he were proud, were he to undertake without trepidation
the leadership of that innumerable people; and, again, proud he would plainly
be were he to refuse to obey his Lord's command. Thus in both ways humble, in
both ways submissive, he was unwilling, as measuring himself, to be set over the
people; and yet, as presuming on the might of Him who commanded him, he
consented. Hence, then, hence let all rash ones infer how great guilt is theirs, if
they fear not to be preferred to others by their own seeking, when holy men,
even when God commanded, feared to undertake the leadership of peoples. Moses
trembles though God persuades him; and yet every weak one pants to assume the
burden of dignity; and one who can hardly bear his own load without falling, gladly
puts his shoulders under the pressure of others not his own: his own deeds are
too heavy for him to carry, and he augments his burden.
CHAPTER VIII.
Of those who covet pre-eminence, and seize on the language of the Apostle to
serve the purpose of their own cupidity.
But for the most part those who covet pre-eminence seize on the language
of the Apostle to serve the purpose of their own cupidity, where he says, If a
man desire the office of a bishop, he desireth a good work (1 Tim. iii. 1). But,
while praising the desire, he forthwith turns what he has praised to fear when
at once he adds, but a bishop must be blameless (1 Tim. iii. 2). And, when he
subsequently enumerates the necessary virtues, he makes manifest what this
blamelessness consists in. And so, with regard to their desire, he approves them,
but by his precept he alarms them; as if saying plainly, I praise what ye seek;
but first learn what it is ye seek; lest, while ye neglect to measure
yourselves, your blamefulness appear all the fouler for its haste to be seen by all in
the highest place of honour. For the great master in the art of ruling impels by
approval and checks by alarms; so that, by describing the height of
blamelessness, he may restrain his hearers from pride, and, by praising the office which
is sought, dispose them to the life required. Nevertheless it is to be noted
that this was said at a time when whosoever was set over people was usually the
first to be led to the torments of martyrdom. At that time, therefore, it was
laudable to seek the office of a bishop, since through it there was no doubt that
a man would come in the end to heavier pains. Hence even the office of a
bishop itself is defined as a good work, when it is said, If a man desire the office
of a bishop, he desireth a good work (1 Tim. iii. 1). Wherefore he that seeks,
not this ministry of a good work, but the glory of distinction, is himself a
witness against himself that he does not desire the office of a bishop; inasmuch
as that man not only does not love at all the sacred office, but even knows
not what it is, who, panting after supreme rule, is fed by the subjection of
others in the hidden meditation of his thought, rejoices in his own praises, lifts
up his heart to honour, exults in abundant affluence. Thus worldly gain is
sought under colour of that honour by which worldly gains should have beth
destroyed; and, when the mind thinks to seize on the highest post of humility for its
own elation, it inwardly changes what it outwardly desires.
CHAPTER IX.
That the mind of than who wish for pre-eminence far the most part flatters
itself with a feigned promise of good works.
But for the most part those who covet pastoral authority mentally propose
to themselves some good works besides, and, though desiring it with a motive of
pride, still muse how they will effect great things: and so it comes to pass
that the motive suppressed in the depths of the heart is one thing, another what
the surface of thought presents to the muser's mind. For the mind itself lies
to itself about itself, and feigns with respect to good work to love what it
does not love, and with respect to the world's glory not to love what it does
love. Eager for domination, it becomes timid with regard to it while in pursuit,
audacious after attainment. For, while advancing towards it, it is in
trepidation lest it should not attain it; but all at once, on having attained, thinks
what it has attained to be its just due. And, when it has once begun to enjoy the
office of its acquired dominion in a worldly way, it willingly forgets what it
has cogitated in a religious way. Hence it is necessary that, when such
cogitation is extended beyond wont, the mind's eye should be recalled to works already
accomplished, and that every one should consider what he has done as a
subordinate; and so may he at once discover whether as a prelate he will be able to do
the good things he has proposed to do. For one can by no means learn humility
in a high place who has not ceased to be proud while occupying a low one: one
knows not how to fly from praise when it abounds, who has learnt to pant for it
when it was wanting: one can by no means overcome avarice, when advanced to the
sustentation of many, whom his own means could not suffice for himself alone.
Wherefore from his past life let every one discover what he is, lest in his
craving for eminence the phantom of his cogitation illude him. Nevertheless it is
generally the case that the very practice of good deeds which was maintained in
tranquillity is lost in the occupation of government; since even an unskilful
person guides a ship along a straight course in a cain, sea; but in one
disturbed by the waves of tempest even the skilled sailor is confounded. For what is
eminent dominion but a tempest of the mind, in which the ship of the heart is
ever shaken by hurricanes of thought, is incessantly driven hither and thither,
so as to be shattered by sudden excesses of word and deed, as if by opposing
rocks? In the midst of all these dangers, then, what course is to be followed,
what is to be held to, except that one who abounds in virtues should accede to
government under compulsion, and that one who is void of virtues should not, even
under compulsion, approach it? As to the former, let him beware lest, if he
refuses altogether, he be as one who binds up in a napkin the money which he has
received, and be judged for hiding it (Matth. xxv. 18). For, indeed, to bind up
in a napkin is to hide gifts received under the listlessness of sluggish
torpor. But, on the other hand, let the latter, when he craves government, take care
lest, by his example of evil deeds, he become an obstacle to such as are
journeying to the entrance of the kingdom, after the manner of the Pharisees, who,
according to the Master's voice (Matth. xxiii. 13), neither go in themselves nor
stiffer others to go in. And he should also consider how, when an elected
prelate undertakes the cause of the people, he goes, as it were, as a physician to
one that is sick. If, then, ailments still live in his body, what presumption is
his, to make haste to heal the smitten, while in his own face carrying a sore!
CHAPTER X.
What manner of man ought to come to rule.
That man, therefore, ought by all means to be drawn with cords to be an
example of good living who already lives spiritually, dying to all passions of
the flesh; who disregards worldly prosperity; who is afraid of no adversity; who
desires only inward wealth; whose intention the body, in good accord with it,
thwarts not at all by its frailness, nor the spirit greatly by its disdain: one
who is not led to covet the things of others, but gives freely of his own; who
through the bowels of compassion is quickly moved to pardon, yet is never bent
down from the fortress of rectitude by pardoning more than is meet; who
perpetrates no unlawful deeds, yet deplores those perpetrated by others as though they
were his own; who out of affection of heart sympathizes with another's
infirmity, and so rejoices in the good of his neighbour as though it were his own
advantage; who so insinuates himself as an example to others in all he does that
among them he has nothing, at any rate of his own past deeds, to blush for; who
studies so to live that he may be able to water even dry hearts with the streams
of doctrine; who has already learnt by the use and trial of prayer that he can
obtain what he has requested from the Lord, having had already said to him, as
it were, through the voice of experience, While thou art yet speaking, I will
say, Here am I (Isai. lvi ii. 9). For if perchance any one should come to us
asking us to intercede for him with some great man, who was incensed against him,
but to us unknown, we should at once reply, We cannot go to intercede for you,
since we have no familiar acquaintance with that man. If, then, a man blushes
to become an intercessor with another man on whom he has no claim, with what
idea can any one grasp the post of intercession with God for the people, who does
not know himself to be in favour with Him through the merit of his own life?
And how can he ask of Him pardon for others while ignorant whether towards
himself He is appeased? And in this matter there is yet another thing to be more
anxiously feared; namely, lest one who is supposed to be competent to appease
wrath should himself provoke it on account of guilt of his own. For we all know
well that, when one who is in disfavour is sent to intercede with an incensed
person, the mind of the latter is provoked to greater severity. Wherefore let one
who is still tied and bound with earthly desires beware lest by more grievously
incensing the strict judge, while he delights himself in his place of honour,
he become the cause of ruin to his subordinates.
CHAPTER XI.
What manner of man ought not to come to rule.
Wherefore let every one measure himself wisely, lest he venture to assume
a place of rule, while in himself vice still reigns unto condemnation; lest one
whom his own guilt depraves desire to become an intercessor for the faults of
others. For on this account it is said to Moses by the supernal voice, Steak
unto Aaron; Whosoever he be of thy seed throughout their generations that hath a
blemish, he shall not offer loaves of bread to the Lord his God(Leo. xxi. 17).
And it is also immediately subjoined; If he be blind, if he be lame, if he have
either a small or a large and crooked nose, if he be brokenfooted or
brokenhanded, if he be hunchbacked, if he be bleareyed (lippus), if he have a where
speck (albuginem) in his eye, if chronic stables, if impetigo in his body, or if he
be ruptured (ponderosus) (bid. 18(2)). For that man is indeed blind who is
unacquainted with the light of supernal contemplation, who, whelmed in the
darkness of the present life, while he beholds not at all by loving it the light to
come, knows not whither he is' advancing the steps of his conduct. Hence by
Hannah prophesying it is said, He will keep the feet of his saints, and the wicked
shall be silent in darkness (1 Kings ii. 9). But that man is lame who does
indeed see in what direction he ought to go, but, through infirmity of purpose, is
unable to keep perfectly the way of life which he sees, because, while unstable
habit rises not to a settled state of virtue, the steps of conduct do not
follow with effect the aim of desire. Hence it is that Paul says, Lift up the hands
which hang down, and the feeble knees, and make straight paths for your feet,
lest that which is lame be turned out of the way; but let it rather be healed
(Heb. xii. 12, 13). But one with a small nose is he who is not adapted for
keeping the measure of discernment. For with the nose we discern sweet odours and
stenches: and so by the nose is properly expressed discernment, through which we
choose virtues and eschew sins. Whence also it is said in praise of the bride,
Thy nose is as the tower which is in Lebanon (Cant. vii. 4); because, to wit,
Holy Church, by discernment, espies assaults issuing from this or that quarter,
and detects from an eminence the coming wars of vices. But there are some who,
not liking to be thought dull, busy themselves often more than needs in various
investigations, and by reason of too great subtilty are deceived. Wherefore
this also is added, Or have a large and crooked nose. For a large and crooked
nose is excessive subtility of discernment, which, having become unduly
excrescent, itself confuses the correctness of its own operation. But one with broken
foot or hand is he who cannot walk in the way of God at all, and is utterly
without part or lot in good deeds, to such degree that he does not, like the lame
man, maintain them however weakly, but remains altogether apart from them. But the
hunchbacked is he whom the weight of earthly care bows down, so that he never
looks up to the things that are above, but is intent only on what is trodden on
among the lowest. And he, should he ever hear anything of the good things of
the heavenly country, is so pressed down by the weight of perverse custom, that
he lifts not the face of his heart to it, being unable to erect the posture of
his thought, which the habit of earthly care keeps downward bent. Of this kind
of men the Psalmist says, I am bent down and am brought low continually (Ps.
xxxviii 8). The fault of such as these the Truth in person reprobates, saying,
But the seed which fell among thorns are they which, when they have heard the
word, go forth, and are choked with cares and riches and pleasures of life, and
bear no fruit (Luke viii. 14). But the blear eyed is he whose native wit flashes
out for cognition of the truth, and yet carnal works obscure it. For in the
blear-eyed the pupils are sound; but the eyelids, weakened by defluxion of
humours, become gross; and even the brightness of the pupils is impaired, because they
are worn continually by the flux upon them. The blear-eyed, then, is one whose
sense nature has made keen, but whom a depraved habit of life confuses. To him
it is well said through the angel, Anoint thine eyes with eyesalve that thou
mayest see (Apoc. iii. 18). For we may be said to anoint our eyes with eyesalve
that we may see, when we aid the eye of our understanding for perceiving the
clearness of the true light with the medicament of good conduct. But that man has
a white speck in his eye who is not permitted to see the light of truth, in
that he is blinded by the arrogant assumption of wisdom or of righteousness. For
the pupil of the eye, when black, sees; but, when it bears a white speck, sees
nothing; by which we may understand that the perceiving sense of human thought,
if a man understands himself to be a fool and a sinner, becomes cognizant of
the clearness of inmost light; but, if it attributes to itself the whiteness of
righteousness or wisdom, it excludes itself from the light of knowledge from
above, and by so much the more fails entirely to penetrate the clearness of the
true light, as it exalts itself within itself through arrogance; as of some it
is said, Professing themselves to be wise, they became fools (Rom. i. 22). But
that man has chronic scabies whom the wantonness of the flesh without cease
overmasters. For in stables the violent heat of the bowels is drawn to the skin;
whereby lechery is rightly designated, since, if the heart's temptation shoots
forth into action, it may be truly said that violent internal heat breaks out
into stables of the skin: and it now wounds the body outwardly, because, while
sensuality is not repressed in thought, it gains the mastery also in action. For
Paul had a care to cleanse away this itch of the skin, when he said, Let no
temptation take you but such as is human (1 Cor. x. 13); as if to say plainly, It
is human to suffer temptation in the heart; but it is devilish, in the struggle
of temptation, to be also overcome in action. He also has impetigo in his body
whosoever is ravaged in the mind by avarice; which, if not restrained in small
things, does indeed dilate itself without measure.
For, as impetigo invades the body without pain, and, spreading with no
annoyance to him whom it invades, disfigures the comeliness of the members, so
avarice, too, exulcerates, while it pleases, the mind of one who is captive to it.
As it offers to the thought one thing after another to be gained, it kindles
the fire of enmities, and gives no pain with the wounds it causes, because it
promises to the fevered mind abundance out of sin. But the comeliness of the
members is destroyed, because the beauty of other virtues is also hereby marred:
and it exulcerates as it were the whole body, in that it corrupts the mind with
vices of all kinds; as Paul attests, saying, The love of money is the root of
all evils (1 Tim. vi. 10). But the ruptured one is he who does not carry
turpitude into action, but yet is immoderately weighed down by it in mind through
continual cogitation; one who is indeed by no means carried away to the extent of
nefarious conduct; but his mind still delights itself without prick of repugnance
in the pleasure of lechery. For the disease of rupture is when humor viscerum
ad virilia labitur, quae propeta cum malestin dedecatis intumescunt. He, then,
may be said to be ruptured who, letting all his thoughts flow down to
lasciviousness, bears in his heart a weight of turpitude; and, though not actually doing
deeds of shame, nevertheless in mind is not withdrawn from them. Nor has he
power to rise to the practice of good living before the eyes of men, because,
hidden within him, the shameful weight presses him down. Whosoever, therefore, is
subjected to any one of these diseases is forbidden to offer loaves of bread to
the Lord, lest in sooth he should be of no avail for expiating the sins of
others, being one who is still ravaged by his own.
And now, having briefly shewn after what manner one who is worthy should
come to pastoral authority, and after what manner one who is unworthy should be
greatly afraid, let us now demonstrate after what manner one who has attained
to it worthily should live in it.
PART II.
OF THE LIFE OF THE PASTOR.
CHAPTER I.
How one who has in due order arrived at a place of rule ought to demean
himself in it.
The conduct of a prelate ought so far to transcend the conduct of the
people as the life of a shepherd is wont to exalt him above the flock. For one
whose estimation is such that the people are called his flock is bound anxiously to
consider what great necessity is laid upon him to maintain rectitude. It is
necessary, then, that in thought he should be pure, in action chief; discreet in
keeping silence, profitable in speech; a near neighbour to every one in
sympathy, exalted above all in contemplation; a familiar friend of good livers through
humility, unbending against the vices of evil-doers through zeal for
righteousness; not relaxing in his care for what is inward from being occupied in
outward things, nor neglecting to provide for outward things in his solicitude for
what is inward. But the things which we have thus briefly touched on let us now
unfold and discuss more at length.
CHAPTER II.
That the ruler should be pure in thought.
The ruler should always be pure in thought, inasmuch as no impurity ought
to pollute him who has undertaken the office of wiping away the stains of
pollution in the hearts of others also; for the hand that would cleanse from dirt
must needs be clean, test, being itself sordid with clinging mire, it soil
whatever it touches all the more. For on this account it is said through the prophet,
Be ye clean that bear the vessels of the Lord (Isai. ]ii 11). For they bear
the vessels of the Lord who undertake, on the surety of their own conversation,
to conduct the souls of their neighbours to the eternal sanctuary. Let them
therefore perceive within themselves how purified they ought to be who carry in the
bosom of their own personal responsibility living vessels to the temple of
eternity. Hence by the divine voice it is enjoined (Exod. xxviii. 15), that on the
breast of Aaron the breastplate(1) of judgment should be closely pressed by
binding fillets; seeing that lax cogitations should by no means possess the
priestly heart, but reason alone constrain it; nor should he cogitate anything
indiscreet or unprofitable, who, constituted as he is for example to others, ought
to shew in the gravity of his life what store of reason he carries in his
breast. And on this breastplate it is further carefully prescribed that the names of
the twelve patriarchs should be engraved. For to carry always the fathers
registered on the breast is to think without intermission on the lives of the
ancients. For the priest then walks blamelessly when he pores continually on the
examples of the fathers that went before him, when he considers without cease the
footsteps of the Saints, and keeps down unlawful thoughts, lest he advance the
foot of his conduct beyond the limit of order. And it is also well called the
breastplate of judgment, because the ruler ought ever with subtle scrutiny to
discern between good and evil, and studiously consider what things are suitable
for what, and when and how; nor should he seek anything for himself, but esteem
his neighbours' good as his own advantage. Hence in the same place it is
written, But thou shall put in the breast? late of Aaron doctrine and truth(2), which
shall be upon Aaron's breast, when he goeth in before the Lord, and he shall
bear the judgment of the children of Israel upon his breast in the sight of the
Lord continually (Ibid. 30). For the priest's bearing the judgment of the
children of lsrael on his breast before the face of the' Lord means his examining the
causes of his subjects with regard only to the mind of the judge within, so
that no admixture of humanity cleave to him in what he dispenses as standing in
God's stead, lest private vexation should exasperate the keenness of his
censure. And while he shews himself zealous against the vices of others, let him get
rid of his own lest either latent grudge vitiate the calmness of his judgment,
or headlong anger disturb it. But when the terror of Him who presides over all
things is considered (that is to say of the judge within), not without great
fear may subjects be governed. And such fear indeed purges, while it humiliates,
the mind of the ruler, guarding it against being either lifted up by presumption
of spirit, or defiled by delight of the flesh, or obscured by importunity of
dusty thought through lust for earthly things. These things, however, cannot but
knock at the ruler's mind: but it is necessary to make haste to overcome them
by resistance, lest the vice which tempts by suggestion should subdue by the
softness of delight, and, this being tardily expelled from the mind, should slay
with the sword of consent.
CHAPTER III.
That the ruler should be always chief in action.
The ruler should always be chief in action, that by his living he may
point out the way of life to those that are put under him, and that the flock,
which follows the voice and manners of the shepherd, may learn how to walk better
through example than through words For he who is required by the necessity of
his position to speak the highest things is compelled by the same necessity to
exhibit the highest things. For that voice more readily penetrates the hearer's
heart, which the speaker's life commends, since what he commands by speaking he
helps the doing of by shewing. Hence it is said through the prophet, Get thee
up into the high mountain, thou that bringest good tidings to Sion (Isai. xl.
9): which means that he who is engaged in heavenly preaching should already have
forsaken the low level of earthly works, and appear as standing on the summit
of things, and by so much the more easily should draw those who are under him to
better things as by the merit of his life he cries aloud from heights above.
Hence under the divine law the priest receives the shoulder for sacrifice, and
this the right one and separate (Exod. xxix. 22); to signify that his action
should be not only profitable, but even singular; and that he should not merely do
what is right among bad men, but transcend even the well-doers among those
that are under him in the virtue of his conduct, as he surpasses them in the
dignity of his order. The breast also together with the shoulder is assigned to him
for eating, that he may learn to immolate to the Giver of all that of himself
which he is enjoined to take of the Sacrifice; that he may not only in his
breast entertain right thoughts, but with the shoulder of work invite those who
behold him to things on high; that he may covet no prosperity of the present life,
and fear no adversity; that, having regard to the fear within him, he may
despise the charm of the world, but considering the charm of inward sweetness, may
despise its terrors. Wherefore by command of the supernal voice Exod. xxix. 5)
the priest is braced on each shoulder with the robe of the ephod, that he may be
always guarded against prosperity and adversity by the ornament of virtues; so
that walking, as S. Paul says (2 Cor. vi 7), in the armour of righteousness an
the right hand and an the left, while he strives only after those things which
are before, he may decline on neither side to low delight. Him let neither
prosperity elate nor adversity perturb; let neither smooth things coax him to the
surrender of his will, nor rough things press him down to despair; so that,
while he humbles the bent of his mind to no passions, he may shew with how great
beauty of the ephod he is covered on each shoulder. Which ephod is also rightly
ordered to be made of gold, blue, purple, twice dyed scarlet, and flue twined
linen (Exod. xxviii. 8), that it may be shewn by how great diversity of virtues
the priest ought to be distinguished. Thus in the priest's robe before all
things gold glitters, to shew that he should shine forth principally in the
understanding of wisdom. And with it blue, which is resplendent with aerial colour, is
conjoined, to shew that through all that he penetrates with his understanding
he should rise above earthly favours to the love of celestial things; test,
while caught unawares by his own praises, he be emptied of his very understanding
of the truth. With gold and blue, purple also is mingled: which means, that the
priest's heart, while hoping for the high things which he preaches, should
repress in itself even the suggestions of vice, and as it were in virtue of a
royal power, rebut them, in that he has regard ever to the nobility of inward
regeneration, and by his manners guards his right to the robe of the heavenly
kingdom. For it is of this nobility of the spirit that it is said through Peter, Ye
are a chosen generation, a royal priesthood (1 Pet. ii. 9) With respect also to
this power, whereby we subdue vices, we are fortified by the voice of John, who
says, As many as received Him, to them gave He power to become the sons of God
(John i. 12). This dignity of fortitude the Psalmist has in view when he says,
But with me greatly honoured have been Thy friends, O God; greatly
strengthened has been their principality (Ps. cxxxviii. 17). For truly the mind of saints
is exalted to princely eminence while outwardly they are seen to suffer
abasement. But with gold, blue, and purple, twice died scarlet is conjoined, to show
that all excellences of virtue should be adorned with charity in the eyes of the
judge within; and that whatever glitters before men may be lighted up in sight
of the hidden arbiter with the flame of inward love. And, further, this
charity, since it consists in love at once of God and of our neighbour, has, as it
were, the lustre era double dye. He then who so pants after the beauty of his
Maker as to neglect the care of his neighbours, or so attends to the care of his
neighbours as to grow languid in divine love, whichever of these two things it
may be that he neglects, knows not what it is to have twice dyed scarlet in the
adornment of his ephod. But, while the mind is intent on the precepts of
charity, it undoubtedly remains that the flesh be macerated through abstinence. Hence
with twice dyed scarlet fine twined linen is conjoined. For fine linen
(byssus) springs from the earth with glittering show: and what is designated by fine
linen but bodily chastity shining white in the comeliness of purity? And it is
also twisted for being interwoven into the beauty of the ephod, since the habit
of chastity, then attains to the perfect whiteness of purity when the flesh is
worn by abstinence. And, since the merit of affliction of the flesh profits
among the other virtues, fine twined linen shews white, as it were, in the diverse
beauty of the ephod.
CHAPTER IV.
That the ruler should be discreet in keeping silence, profitable in speech.
The ruler should be discreet in keeping silence, profitable in speech;
lest he either utter what ought to be suppressed or suppress what he ought to
utter. For, as incautious speaking leads into error, so indiscreet silence leaves
in error those who might have been instructed. For often improvident rulers,
fearing to lose human favour, shrink timidly from speaking freely the things
that are right; and, according to the voice of the Truth (Job. x. 12), serve unto
the custody of the flock by no means with the zeal of shepherds, but in the
way of hirelings; since they fly when the wolf cometh if they hide themselves
under silence. For hence it is that the Lord through the prophet upbraids them,
saying, Dumb dogs, that cannot bark (Isai. lvi. 10). Hence again He complains,
saying, Ye have not gone up against the enemy, neither opposed a wall for the
house of Israel, to stand in the battle in the day of the Lord (Ezek. xiii. 5).
Now to go up against the enemy is to go with free voice against the powers of
this world for defence of the flock; and to stand in the battle in the day of the
Lord is out of love of justice to resist bad men when they contend against us.
For, for a shepherd to have feared to say what is right, what else is it but to
have turned his back in keeping silence? But surely, if he puts himself in
front for the flock, he opposes a wall against the enemy for the house of Israel.
Hence again to the sinful people it is said, Thy prophets have seen false and
foolish things for thee: neither did they discover thine iniquity, to provoke
thee to repentance (Lam. ii. 14). For in sacred language teachers are sometimes
called prophets, in that, by pointing out how fleeting are present things, they
make manifest the things that are to come. And such the divine discourse
convinces of seeing false things, because, while fearing to reprove faults, they
vainly flatter evil doers by promising security: neither do they at all discover
the iniquity of sinners, since they refrain their voice from chiding. For the
language of reproof is the key of discovery, because by chiding it discloses the
fault of which even he who has committed it is often himself unaware. Hence Paul
says, That he may be able by sound doctrine even to convince the gainsayers
(Tit. i. 9). Hence through Moloch; it is said. The priest's lips keep knowledge,
and they shall seek the law at his mouth (Malac. ii. 7). Hence through Isaiah
the Lord admonishes, saying, Cry aloud, spare not, lift up thy voice like a
trumpet (Isai. lviii. 1). For it is true that whosoever enters on the priesthood
undertakes the office of a herald, so as to walk, himself crying aloud, before
the coming of the judge who follows terribly. Wherefore, if the priest knows not
how to preach, what voice of a loud cry shall the mute herald utter? For hence
it is that the Holy Spirit sat upon the first pastors under the appearance of
tongues (Acts ii. 3); because whomsoever He has filled, He himself at once makes
eloquent. Hence it is enjoined on Moses that when the priest goes into the
tabernacle he shall be encompassed with bells (Exod. xxviii. 33); that is, that be
shall have about him the sounds of preaching, lest he provoke by his silence
the judgment of Him Who beholds him from above. For it is written, That his
sound may be heard when he goeth in unto the holy place before the Lord and when he
cometh out, that he die not (Exod. xxviii. 35). For the priest, when he goeth
in or cometh out, dies if a sound is not heard from him, because he provokes
the wrath of the hidden judge, if he goes without the sound of preaching. Aptly
also are the bells described as inserted in his vestments. For what else ought
we to take the vestments of the priest to be but righteous works; as the prophet
attests when he says, Let Thy priests be clothed with righteousness (Ps.
cxxxi. 9)? The bells, therefore, are inherent in his vestments to signify that the
very works of the priest should also proclaim the way of life together with the
sound of his tongue. But, when the ruler prepares himself for speaking, let him
bear in mind with what studious caution he ought to speak, lest, if he be
hurried inordinately into speaking, the hearts of hearers be smitten with the wound
of error and, while he perchance desires to seem wise he unwisely sever the
bond of unity. For on this account the Truth says, Have salt in yourselves, and
have peace one with another (Mark ix. 49). Now by salt is denoted the word of
wisdom. Let him, therefore, who strives to speak wisely fear greatly, lest by his
eloquence the unity of his hearers be disturbed. Hence Paul says, Not to be
more wise than behaveth to be wise, but to be wise unto sobriety (Rom. xii. 3).
Hence in the priest's vestment, according to Divine precept, to bells are added
pomegranates (Exod. xxviii. 34). For what is signified by pomegranates but the
unity of the faith? For, as within a pomegranate many seeds are protected by
one outer rind, so the unity of the faith comprehends the innumerable peoples of
holy Church, whom a diversity of merits retains within her. Lest then a ruler
should be unadvisedly hurried into speaking, the Truth in person proclaims to
His disciples this which we have already cited, Have salt in yourselves, and have
peace one with another (Mark ix. 49). It is as though He should say in a
figure through the dress of the priest: Join ye pomegranates to bells, that in all
ye say ye may with cautious watchfulness keep the unity of the faith. Rulers
ought also to guard with anxious thought not only against saying in any way what
is wrong, but against uttering even what is right overmuch and inordinately;
since the good effect of things spoken is often lost, when enfeebled to the hearts
of hearers by the incautious importunity of loquacity; and this same
loquacity, which knows not how to serve for the profit of the hearers, also defiles the
speaker. Hence it is well said through Moses, The man that hath a flux of seed
shall be unclean (Levit. xv. 2). For the quality of the speech that is heard is
the seed of the thought which follows, since, while speech is conceived
through the ear, thought is engendered in the mind. Whence also by the wise of this
world the excellent preacher was called a sower of words (seminiverbius) (Acts
xvii. 18). Wherefore, he that suffers from a flux of seed is pronounced unclean,
because, being addicted to much speaking, he defiles himself by that which,
had it been orderly issued, might have produced the offspring of right thought in
the hearts of hearers; and, while he incautiously spends himself in loquacity,
he sheds his seed not so as to serve for generation, but unto uncleanness.
Hence Paul also, in admonishing his disciple to be instant in preaching, when he
says, I charge thee before God? and Christ Jesus, Who shall judge the quick and
the dead by His appearing and His kingdom, preach the word, be instant
opportunely, importunely(3) ((2) Tim. iv. 1), being about to say importunely, premises
opportunely, because in truth importunity mars itself to the mind of the hearer
by its own very cheapness, if it knows not how to observe opportunity.
CHAPTER V.
That the ruler should be a near neighbour to every one in compassion, and
exalted above all in contemplation.
The ruler should be a near neighbour to every one in sympathy, and exalted
above all in contemplation, so that through the bowels of loving-kindness he
may transfer the infirmities of others to himself, and by loftiness of
speculation transcend even himself in his aspiration after the invisible; lest either in
seeking high things he despise the weak things of his neighbours, or in
suiting himself to the weak things of his neighbours he relinquish his aspiration
after high things. For hence it is that Paul is caught up into Paradise (2 Car.
xii. 3) and explores the secrets of the third heaven, and, yet, though borne
aloft in that contemplation of things invisible, recalls the vision of his mind to
the bed of the carnal, and directs how they should have intercourse with each
other in their hidden privacy, saying, But on account of fornication let every
man have his own wife, and let every woman have her own husband. Let the husband
render unto the wife her due, and likewise the wife unto the husband (1 Car.
vii. 2). And a little after (Ibid. v. 5), Defraud ye not one the other, except
it be with consent for a time, that ye may give yourselves to prayer, and come
together again, that Satan tempt you not. Lo, he is already initiated into
heavenly secrets, and yet through the bowels of condescension he searches into the
bed of the carnal; and the same eye of the heart which in his elevation he lifts
to the invisible, he bends in his compassion upon the secrets of those who are
subject to infirmity. In contemplation he transcends heaven, and yet in his
anxious care deserts not the couch of the carnal; because, being joined at once
to the highest and to the lowest by the bond of charity, though in himself
mightily caught up in the power of the spirit into the heights above, yet among
others, in his loving-kindness, he is content to become weak. Hence, therefore, he
says, Who is weak, and I am not weak? Who is offended, and I burn not? (2 Cor.
xi. 29). Hence again he says, Unto the Jews I became as a Jew (1 Car. ix. 20).
Now he exhibited this behaviour not by losing hold of his faith, but by
extending his loving-kindness; so as, by transferring in a figure the person of
unbelievers to himself, to learn from himself how they ought to have compassion shewn
them; to the end that he might bestow on them what he would have rightly
wished to have had bestowed upon himself, had he been as they. Hence again he says,
Whether we be beside ourselves, it is to God: or whether we be sober, it is for
you (2 Car. v. 13). For he had known how both to transcend himself in
contemplation, and to accommodate himself to his hearers in condescension. Hence Jacob,
the Lord looking down from above, and oil being poured down on the stone, saw
angels ascending and descending (Gen. xxviii. 12); to signify, that true
preachers not only aspire in contemplation to the holy head of the Church, that is to
the Lord, above, but also descend in commiseration downward to His members.
Hence Moses goes frequently in and out of the tabernacle, and he who is wrapped
into contemplation within is busied outside with the affairs of those who are
subject to infirmity. Within he considers the secret things of God; without he
carries the burdens of the carnal. And also concerning doubtful matters he always
recurs to the tabernacle, to consult the Lord before the ark of the covenant;
affording without doubt an example to rulers; that, when in the outside world
they are uncertain how to order things, they should return to their own soul as
though to the tabernacle, and, as before the ark of the covenant, consult the
Lord, if so, they may search within themselves the pages of sacred utterance
concerning that whereof they doubt. Hence the Truth itself, manifested to us
through susception of our humanity, continues in prayer on the mountain, but works
miracles in the cities (Luke vi. 12), thus laying down the way to be followed by
good rulers; that, though already in contemplation aspiring to the highest
things, they should mingle in sympathy with the necessities of the infirm; since
charity then rises wonderfully to high things when it is compassionately drawn
to the low things of neighbours; and the more kindly it descends to the weak
things of this world, the more vigorously it recurs to the things on high. But
those who are over others should shew themselves to be such that their subjects
may not blush to disclose even their secrets to them; that the little ones, vexed
with the waves of temptation, may have recourse to their pastors heart as to a
mother's breast, and wash away the defilement they foresee to themselves from
the filth of the sin that buffets them in the solace of his exhortation and in
the tears of prayer. Hence also it is that before the doors of the temple the
brazen sea for washing the hands of those who enter, that is the lover, is
supported by twelve oxen (1 Kings vii. 23, seq.), whose faces indeed stand out to
view, but whose hinder parts are hidden. For what is signified by the twelve oxen
but the whole order at pastors, of whom the law says, as explained by Paul,
Than shall not muzzle the mouth of the ox that treadeth out the corn (1 Car. ix.
9; ex Deut. xxv. 4)? Their open works indeed we see; but what remains to them
behind in the hidden retribution of the strict judge we know not. Yet, when they
prepare the patience of their condescension for cleansing the sins of their
neighbours in confession, they support, as it were, the laver before the doors of
the temple; that whosoever is striving to enter the gate of eternity may shew
his temptations to his pastor's heart, and, as it were, wash the hands of his
thought and of his deed in the layer of the oxen. And for the most part it comes
to pass that, while the ruler's mind becomes aware, through condescension, of
the trials of others, it is itself also attacked by the temptations whereof it
hears; since the same water of the layer in which a multitude of people is
cleansed is undoubtedly itself defiled. For, in receiving the pollutions of those
who wash, it loses, as it were, the calmness of its own purity. But of this the
pastor ought by no means to be afraid, since, under God, who nicely balances
all things, he is the more easily rescued from his own temptations as he is more
compassionately distressed by those of others.
CHAPTER VI.
That the ruler should be, through humility, a companion of good livers, but,
through the zeal of righteousness, rigid against the vices of evildoers.
The ruler should be, through humility, a companion of good livers, and,
through the zeal of righteousness, rigid against the vices of evil-doers; so that
in nothing he prefer himself to the good, and yet, when the fault of the bad
requires it, he be at once conscious of the power of his priority; to the end
that, while among his subordinates who live well he waives his rank and accounts
them as his equals, he may not fear to execute the laws of rectitude towards
the perverse. For, as I remember to have said in my book on morals (Lib. xxi.,
Moral, cap. 10, nunc. n.) it is clear that nature produced all men equal; but,
through variation in the order of their merits, guilt puts some below others. But
the very diversity which has accrued from vice is ordered by divine judgment,
so that, since all men cannot stand on an equal footing, one should be ruled by
another. Hence all who are over others ought to consider in themselves not the
authority of their rank, but the equality of their condition and rejoice not
to be over men, but to do them good. For indeed our ancient fathers are said to
have been not kings of men, but shepherds of flocks. And, when the Lord said to
Noe and his children, Increase and multiply, and replenish the earth (Gen. ix.
1), He at once added, And let the fear of you and the dread of you be upon all
the beasts of the earth. Thus it appears that, whereas it is ordered that the
fear and the dread should be upon the beasts of the earth, it is forbidden that
it should be upon men. For man is by nature preferred to the brute beasts, but
not to other men; and therefore it is said to him that he should be feared by
the beasts, but not by men; since to wish to be feared by one's equal is to be
proud against nature. And yet it is necessary that rulers should be feared by
their subjects, when they find that God is not feared by them; so that those who
have no dread of divine judgments may at any rate, through human dread, be
afraid to sin. For superiors by no means shew themselves proud in seeking to
inspire this fear, in which they seek not their own glory, but the righteousness of
their subordinates. For in exacting fear of themselves from such as live
perversely, they lord it, as it were, not over men, but over beasts, inasmuch as, so
far as their subordinates are bestial, they ought also to lie subdued to dread.
But commonly a ruler, from the very fact of his being pre-eminent over
others, is puffed up with elation of thought; and, while all things serve his
need, while his commands are quickly executed after his desire, while all his
subjects extol with praises what he has done well, but have no authority to speak
against what he has done amiss, and while they commonly praise even what they
ought to have reproved, his mind, seduced by what is offered in abundance from
below, is lifted up above itself; and, while outwardly surrounded by unbounded
favour, he loses his inward sense of truth; and, forgetful of himself, he
scatters himself on the voices of other men, and believes himself to be such as
outwardly he hears himself called rather than such as he ought inwardly to have
judged himself to be. He looks down on those who are under him, nor does he
acknowledge them as in the order of nature his equals; and those whom he has surpassed
in the accident of power he believes himself to have transcended also in the
merits of his life; he esteems himself wiser than all whom he sees himself to
excel in power. For indeed he establishes himself in his own mind on a certain
lofty eminence, and, though bound together in the same condition of nature with
others, he disdains to regard others from the same level; and so he comes to be
even like him of whom it is written, He beholdeth all high things; he is a king
over all the children of pride (Job xli. 25). Nay, aspiring to a singular
eminence, and despising the social life of the angels, he says, I will place my seat
in the north, and I will be like unto the Most High (Isai. xiv. 13). Wherefore
through a marvellous judgment he finds a pit of downfall within himself, while
outwardly he exalts himself on the summit of power. For he is indeed made like
unto the apostate angel, when, being a man, he disdains to be like unto men.
Thus Saul, after merit of humility, became swollen with pride, when in the
height of power: for his humility he was preferred, for his pride rejected; as the
Lord attests, Who says, When thou wast little in thine own sight, did I not make
thee the head of the tribes of Israd (1 Sam. xv. 17)? He had before seen
himself little in his own eyes, but, when propped up by temporal power, he no longer
saw himself little. For, preferring himself in comparison with others because
he had more power than all, he esteemed himself great above all. Yet in a
wonderful way, when he was little with himself, he was great with God; but, when he
appeared great with himself, he was little with God. Thus commonly, while the
mind is inflated from an affluence of subordinates, it becomes corrupted to a
flux of pride, the very summit of power being pander to desire. And in truth he
orders this power well who knows how both to maintain it and to combat it. He
orders it well who knows how through it to tower above delinquencies, and knows
how with it to match himself with others in equality. For the human mind
commonly is exalted even when supported by no authority: how much more does it lift
itself on high when authority lends itself to its support! Nevertheless he
dispenses this authority aright, who knows how, with anxious care, both to take of it
what is helpful, and also to reject what tempts, and with it to perceive
himself to to be on a par with others, and yet to put himself above those that sin
in his avenging zeal.
But we shall more fully understand this distinction, if we look at the
examples given by the first pastor. For Peter, who had received from God the
principality of Holy Church, from Cornelius, acting well and prostrating himself
humbly before him, refused to accept immoderate veneration, saying, Stand up; do
it not; I myself also am a man (Acts x. 26). But, when he discovers the guilt of
Ananias and Sapphira, he soon shews with how great power he had been made
eminent above all others. For by his word he smote their life, which he detected by
the penetration of his spirit; and he recollected himself as chief within the
Church against sins, though he did not acknowledge this, when honour was
eagerly paid him, before his brethren who acted well. In one case holiness of conduct
merited the communion of equality; in the other avenging zeal brought out to
view the just claims of authority. Paul, too, knew not himself as preferred
above his brethren who acted well, when he said, Not for that we have dominion over
your faith, but are helpers of your joy (2 Cor. i. 23). And he straightway
added, For by faith ye stand; as if to explain his declaration by saying, For this
cause we have not dominion over your faith, because by faith ye stand; for we
are your equals in that wherein we know you to stand. He knew not himself as
preferred above his brethren, when he said, We became babes in the midst of you
(1 Thess. ii. 7); and again, But ourselves your servants through Christ (2 Cor.
iv. 5). But, when he found a fault that required to be corrected, straightway
he recollected himself as a master, saying, What will ye? Shall I came unto you
with a rod (1 Cor. iv. 21)?
Supreme rule, then, is ordered well, when he who presides lords it over
vices, rather than over his brethren. But, when superiors correct their
delinquent subordinates, it remains for them anxiously to take heed how far, while in
right of their authority they smite faults with due discipline, they still,
through custody of humility, acknowledge themselves to be on a par with the very
brethren who are corrected; although for the most part it is becoming that in our
silent thought we even prefer the brethren whom we correct to ourselves. For
their vices are through us smitten with the vigour of discipline; but in those
which we ourselves commit we are lacerated by not even a word of upbraiding.
Wherefore we are by so much the more bounden before the Lord as among men we sin
unpunished: but our discipline renders our subordinates by so much the freer from
divine judgment, as it leaves not their faults without retribution here.
Therefore, in the heart humility should be maintained, and in action discipline. And
all the time there is need of sagacious insight, lest, through excessive
custody of the virtue of humility, the just claims of government be relaxed, and
lest, while any superior lowers himself more than is fit, he be unable to restrain
the lives of his subordinates under the bond of discipline. Let rulers, then,
maintain outwardly what they undertake for the benefit of others: let them
retain inwardly what makes them fearful in their estimate of themselves. But still
let even their subjects perceive, by certain signs coming out becomingly, that
in themselves they are humble; so as both to see something to be afraid of in
their authority, and to acknowledge something to imitate with respect to
humility. Therefore let those who preside study without intermission that in
proportion as their power is seen to be great externally it be kept down within
themselves internally; that it vanquish not their thought; that the heart be not
carried away to delight in it; lest the mind become unable to control that which in
lust of domination it submits itself to. For, lest the heart of a ruler should
be betrayed into elation by delight in personal power, it is rightly said by a
certain wise man They have made thee a leader: lift not up thyself, but be among
them as one of them (Ecclus. xxxii. 1). Hence also Peter says, Not as being
lords over God's heritage, but being made ensamples to the flock (1 Pet. v. 3).
Hence the Truth in person, provoking us to higher virtuous desert, says, Ye know
that the princes of the Gentiles exercise dominion over them, and they that
are greater exercise authority upon them. It shall not be so among you, but
whosoever will be greater among you, let him be your minister; and whosoever will be
chief among you, let him be your servant; even as the San of Man came not to
be ministered to, but to minister (Matth. xx. 25). Hence also He indicates what
punishments are in store for the servant who has been elated by his assumption
of government, saying, But and if that evil servant shall say in his heart, My
lord delayeth his coming, and shall begin to smite his fellow-servants, and to
eat and drink with the drunken, the lord of that servant shall come in a day
when he looketh not for him, and in an hour that he is not aware of, and shall
cut him asunder, and appoint him his portion with the hypocrites (Match. xxiv.
48, seq.). For he is rightly numbered among the hypocrites, who under pretence of
discipline turns the ministry of government to the purpose of domination. And
yet sometimes there is more grievous delinquency, if among perverse persons
equality is kept up more than discipline. For Eli, because, overcome by false
affection, he would not punish his delinquent sons, smote himself along with his
sons before the strict judge with a cruel doom (1 Sam. iv. 17, 18). For on this
account it is said to him by the divine voice, Thou hast honoured thy sons more
than Me (Ibid. ii. 29). Hence, too, He upbraids the shepherds through the
prophet, saying, That which was broken ye have not bound up, and that which was cast
away ye have not brought back (Ezek. xxxiv. 4). For one who had been east away
is brought back, when any one who has fallen into sin is recalled to a state
of righteousness by the vigour of pastoral solicitude. For ligature binds a
fracture when discipline subdues a sin, lest the wound should bleed mortally for
want of being compressed by the severity of constraint. But often a fracture is
made worse, when it is bound together unwarily, so that the cut is more severely
felt from being immoderately constrained by ligaments. Hence it is needful
that when a wound of sin in subordinates is repressed by correction, even
constraint should moderate itself with great carefulness, to the end that it may so
exercise the rights of discipline against delinquents as to retain the bowels of
loving-kindness. For care should be taken that a ruder shew himself to his
subjects as a mother in loving-kindness, and as a father in discipline. And all the
time it should be seen to with anxious circumspection, that neither discipline
be rigid nor loving-kindness lax. For, as we have before now said in our book
on Morals (Lib. xx., Moral n. 14, c. 8, et ep. 25, lib. 1), there is much
wanting both to discipline and to compassion, if one be had without the other. But
there ought to be in rulers towards their subjects both compassion justly
considerate, and discipline affectionately severe. For hence it is that, as the Truth
teaches (Luke x. 34), the man is brought by the care of the Samaritan half dead
into the inn, and both wine and oil are applied to his wounds; the wine to
make them smart, the oil to soothe them. For whosoever superintends the healing of
wounds must needs administer in wine the smart of pain, and in oil the
softness of loving-kindness, to the end that through wine what is festering may be
purged, and through oil what is curable may be soothed. Gentleness, then, is to be
mingled with severity; a sort of compound is to be made of both; so that
subjects be neither exulcerated by too much asperity, nor relaxed by too great
kindness. Which thing, according to the words of Paul (Heb. ix. 4), is well
signified by that ark of the tabernacle, in which, together with the tables, there as a
rod and manna; because, if with knowledge of sacred Scripture in the good
rulers breast there is the rod of constraint, there should be also the manna of
sweetness. Hence David says, Thy rod and thy staff, they have comforted me (Ps.
xxiii. 4). For with a rod we are smitten, with a staff we are supported. If,
then, there is the constraint of the rod for striking, there should be also the
comfort of the staff for supporting. Wherefore let there be love, but not
enervating; let there be vigour, but not exasperating; let there be zeal, but not
immoderately burning; let there be pity; but not sparing more than is expedient;
that, while justice and mercy, blend themselves together in supreme rule, he who
is at the head may both soothe the hearts of his subjects in making them afraid,
and yet in soothing them constrain them to reverential awe.
CHAPTER VII.
That the ruler relax not his care for the things that are within in his
occupation among the things that are without, nor neglect to provide for the things
that are without in his solicitude for the things that are within.
The ruler should not relax his care for the things that are within in his
occupation among the things that are without, nor neglect to provide for the
things that are without in his solicitude for the things that are within; lest
either, given up to the things that are without, he fall away from his inmost
concerns, or, occupied only with the things that are within bestow not on his
neighbours outside himself what he owes them. For it is often the case that some,
as if forgetting that they have been put over their brethren for their souls'
sake, devote themselves with the whole effort of their heart to secular concerns;
these, when they are at hand, they exult in transacting, and, even when there
is a lack of them, pant after them night and day with seethings of turbid
thought; and when, haply for lack of opportunity, they have quiet from them, by
their very quiet they are wearied all the more. For they count it pleasure to be
tired by action: they esteem it labour not to labour in earthly businesses. And
so it comes to pass that, while they delight in being hustled by worldly
tumults, they are ignorant of the things that are within, which they ought to have
taught to others. And from this cause undoubtedly, the life also of their subjects
is benumbed; because, while desirous of advancing spiritually, it meets a
stumbling-block on the way in the example of him who is set over it. For when the
head languishes, the members fail to thrive; and it is in vain for an army to
follow swiftly in pursuit of enemies if the very leader of the march goes wrong.
No exhortation sustains the minds of the subjects, and no reproof chastises
their faults, because, while the office of an earthly judge is executed by the
guardian of souls, the attention of the shepherd is diverted from custody of the
flock; and the subjects are unable to apprehend the light of truth, because,
while earthly pursuits occupy the pastor's mind, dust, driven by the wind of
temptation, blinds the Church's eyes. To guard against this, the Redeemer of the
human race, when He would restrain us from gluttony, saying, Take heed to
yourselves that your hearts be not overcharged with surfeiting and drunkenness (Luke
xxi. 34), forthwith added, Or with cares of this life: and in the same place
also, with design to add fearfulness to the warning, He straightway said, Lest
perchance Pleat day come upon you unawares (lbid.): and He even declares the manner
of that coming, saying, For as a snare shall it came on all them that dwell an
the face of the whole earth (Ibid. 35). Hence He says again, No man can serve
two masters (Luke xvi. 13). Hence Paul withdraws the minds of the religious
from consort with the world by summoning, nay rather enlisting them, when he says,
No man that warreth for God entangleth himself with the affairs of this life,
that he may please him to whom he has approved himself (2 Tim. ii. 4). Hence to
the rulers of the Church he both commends the studies of leisure and points
out the remedies of counsel, saying, If then ye should have secular judgments,
set them to judge who are contemptible in the church (1 Cor. vi. 4); that is,
that those very persons whom no spiritual gifts adorn should devote themselves to
earthly charges. It is as if he had said more plainly, Since they are incapable
of penetrating the inmost things, let them at any rate employ themselves
externally in necessary things. Hence Moses, who speaks with God (Exod. xviii. 17,
18), is judged by the reproof of Jethro, who was of alien race, because with
ill-advised labour he devotes himself to the people's earthly affairs: and counsel
too is presently given him, that he should appoint others in his stead for
settling earthly strifes, and he himself should be more free to learn spiritual
secrets for the instruction of the people.
By the subjects, then, inferior matters are to be transacted, by the
rulers the highest thought of; so that no annoyance of dust may darken the eye which
is placed aloft for looking forward to the onward steps. For all who preside
are the head of their subjects; and, that the feet may be able to take a
straight course, the head ought undoubtedly to look forward to it from above, lest the
feet linger on their onward journey, the body being bent from its uprightness
and the head bowed down to the earth. But with what conscience can the overseer
of souls avail himself among other men of his pastoral dignity, while engaged
himself in the earthly cares which it was his duty to reprehend in others? And
this indeed is what the Lord, in the wrath of just retribution, menaced through
the prophet, saying. And there shall be like people, like priest (Hos. iv. 9).
For the priest is as the people, when one who bears a spiritual office acts as
do others who are still under judgment with regard to their carnal pursuits.
And this indeed the prophet Jeremiah, in the great sorrow of his charity,
deplores under the image of the destruction of the temple, saying, How is the gold
become dim! The most excellent colour is changed; the stones of the sanctuary are
poured out in the top of all the streets (Lam. iv. 1). For what is expressed
by gold, which surpasses all other metals, but the excellency of holiness? What
by the most excellent colour but the reverence that is about religion, to all
men lovely? What are signified by the stones of the sanctuary but persons in
sacred orders? What is figured under the name of streets but the latitude of this
present life? For, because in Greek speech the word for latitude is
<greek>platos</greek>, streets (platece) have been so called from their breadth, or
latitude. But the Truth in person says, Broad and spacious is the way that leadeth to
destruction (Matth. vii. 13). Gold, therefore, becomes dim when a life of
holiness is polluted by earthly doings; the most excellent colour is changed, when
the previous reputation of persons who were believed to be living religiously
is diminished. For, when any one after a habit of holiness mixes himself up with
earthly doings, it is as though his colour were changed, and the reverence
that surrounded him grew pale and disregarded before the eyes of men. The stones
of the sanctuary also are poured out into the streets, when those who, for the
ornament of the Church, should have been free to penetrate internal mysteries as
it were in the secret places of the tabernacle seek out the broadways of
secular causes outside. For indeed to this end they were made stones of the
sanctuary, that they might appear in the vestment of the high-priest within the holy of
holies. But when ministers of religion exact not the Redeemer's honour from
those that are under them by the merit of their life, they are not stones of the
sanctuary in the ornament of the pontiff. And truly these stones of the
sanctuary lie scattered through the streets, when persons in sacred orders, given up
to the latitude of their own pleasures, cleave to earthly businesses. And it is
to be observed that they are said to be scattered, not in the streets, but in
the top of the streets; because, even when they are engaged in earthly matters,
they desire to appear topmost; so as to occupy the broad ways in their
enjoyment of delight, and yet to be at the top of the streets in the dignity of
holiness.
Further, there is nothing to hinder us from taking the stones of the
sanctuary to be those of which the sanctuary was itself constructed; which lie
scattered in the top of the streets when men in sacred orders, in whose office the
glory of holiness had previously seemed to stand, devote themselves out of
preference to earthly doings. Secular employments, therefore, though they may
sometimes be endured out of compassion, should never be sought after out of affection
for the things themselves; lest, while they weigh down the mind of him who
loves them, they sink it, overcome by its own burden, from heavenly places to the
lowest. But, on the other hand, there are some who undertake the care of the
flock, hut desire to be so at leisure for their own spiritual concerns as to be
in no wise occupied with external things. Such persons, in neglecting all care
for what pertains to the body, by no means meet the needs of those who are put
under them. And certainly their preaching is for the most part despised;
because, while they find fault with the deeds of sinners, but nevertheless afford them
not the necessaries of the present life, they are not at all willingly
listened to. For the word of doctrine penetrates not the mind of one that is in need,
if the hand of compassion commends it not to his heart. But the seed of the
word readily germinates, when the loving-kindness of the preacher waters it in the
hearer's breast. Whence, for a ruler to be able to infuse what may profit
inwardly, it is necessary for him, with blameless consideration, to provide also
for outward things. Let pastors, then, so glow with ardour in regard to the
inward affections of those they have the charge of as not to relinquish provision
also for their outward life. For, as we have said, the heart of the flock is,
even as it were of right, set against preaching, if the care of external succour
be neglected by the pastor. Whence also the first pastor anxiously admonishes,
saying, The elders which are among you I beseech, who am also an elder, and a
witness of the sufferings of Christ, and also a partaker of the glory that shall
be revealed, feed the flock of God which is among you (1 Pet. v. 1): in which
place he shewed whether it was the feeding of the heart or of the body that he
was commending, when he forthwith added, Providing for it, not by constraint,
but willingly, according to God, not for filthy lucre, but of a ready mind. In
these words, indeed, pastors are kindly forewarned, lest, while they satisfy the
want of those who are under them, they slay themselves with the sword of
ambition; lest, while through them their neighbours are refreshed with succours of
the flesh, they themselves remain fasting from the bread of righteousness. This
solicitude of pastors Paul stirs up when he says, If any provide not for his
own, and especially for those of his own house, he hath denied the faith, and is
worse than an infidel (1 Tim. v. 8). In the midst of all this, then, they should
fear, and watchfully take heed, lest, while occupied with outward care, they
be whelmed away from inward intentness. For usually, as we have already said,
the hearts of rulers, while unwarily devoting themselves to temporal solicitude,
cool in inmost love; and, being carried hither and thither abroad, fear not to
forget that they have undertaken the government of souls. It is necessary,
then, that the solicitude expended on those who are put under us should be kept
within a certain measure. Hence it is well said to Ezekiel, The priests shall not
shave their heads, nor suffer their locks to grow, long, but polling let them
poll their brads (Ezek. xliv. 20). For they are rightly called priests who are
set over the faithful for affording them sacred guidance. But the hairs outside
the head are thoughts in the mind; which, as they spring up insensibly above
the brain, denote the cares of the present life, which, owing to negligent
perception, since they sometimes come forth unseasonably, advance, as it Were,
without our feeling them. Since, then, all who are over others ought indeed to have
external anxieties, and yet should not be vehemently bent upon them, the priests
are rightly forbidden either to shave their heads or to let their hair grow
long; that so they may neither cut off from themselves entirely thoughts of the
flesh for the life of those who are under them, nor again allow them to grow too
much. Thus in this passage it is well said, Polling let them pall their heads;
to wit, that the cares of temporal anxiety should both extend themselves as
far as need requires, and yet be cut short soon. lest they grow to an immoderate
extent. When, therefore, through provident care for bodies applied externally
life is protected [or, through provident care applied externally the life of
bodies is protected], and again, through moderate intentness of heart, is not
impeded(1), the hairs on the priest's head are both preserved to cover the skin,
and cut short so as not to veil the eyes.
CHAPTER VIII.
That the ruler should not set his heart on pleasing men, and yet should give
heed to what ought to phase them.
Meanwhile it is also necessary for the ruler to keep wary watch, lest the
lust of pleasing men assail him; lest, when he studiously penetrates the
things that are within, and providently supplies the things that are without, he
seek to be beloved of those that are under him more than truth; lest, while,
supported by his good deeds, he seems not to belong to the world, self-love estrange
him from his Maker. For he is the Redeemer's enemy who through the good works
which he does covets being loved by the Church instead of Him; since a servant
whom the bridegroom has sent with gifts to the bride is guilty of treacherous
thought if he desires to please the eyes of the bride. And in truth this
self-love, when it has got possession of a ruler's mind, sometimes carries it away
inordinately to softness, but sometimes to roughness. For from love of himself the
ruler's mind is inclined to softness, because, when he observes those that are
under him sinning, he does not presume to reprove them, lest their affection
for himself should grow dull; nay sometimes he smooths down with flatteries the
offence of his subordinates which he ought to have rebuked. Hence it is well
said through the prophet, Woe unto them that sew cushions under every elbow, and
make pillows under the head of every stature to catch sows (Ezek. xiii. 18);
inasmuch as to put cushions under every elbow is to cherish with bland flatteries
souls that are falling from their uprightness and reclining themselves in this
world's enjoyment. For it is as though the elbow of a recumbent person rested
on a cushion and his head on pillows, when the hardness of reproof is
withdrawn from one who sins, and when the softness of favour is offered to him, that he
may lie softly in error, while no roughness of contradiction troubles him. But
so rulers who love themselves undoubtedly shew themselves to those by whom
they fear they may be injured in their pursuit of temporal glory. Such indeed as
they see to have no power against them they ever keep down with roughness of
rigid censure, never admonish them gently, but, forgetful of pastoral kindness,
terrify them with the rights of domination. Such the divine voice rightly
upbraids through the prophet, saying, But with austerity and power did ye rule them
(Ezek. xxiv. 4). For, loving themselves more than their Maker, they lift up
themselves haughtily towards those that are under them, considering not what they
ought to do, but what they can do; they have no fear of future judgment they
glory insolently in temporal power; it pleases them to be free to do even unlawful
things, and that no one among their subordinates should contradict them. He,
then, who sets his mind on doing wrong things, and yet wishes all other men to
hold their peace about them, is himself a witness to himself that he desires to
be loved himself more than the truth, which he is unwilling should be defended
against him. There is indeed no one who so lives as not to some extent to fail
in duty. He, then, desires the truth to be loved more fully than himself, who
wishes to be spared by no one against the truth. For hence Peter willingly
accepted Paul's rebuke (Galat. ii. 11); hence David humbly listened to the reproof of
his subject (2 Sam. xii. 7); because good rulers, being themselves unconscious
of loving with partial affection, believe the word of free sincerity from
subjects to be the homage of humility. But meanwhile it is necessary that the care
of government be tempered with so great skill of management that the mind of
subjects, when it has become able to feel rightly on some subjects, should so
advance to liberty of speech that liberty still break not out into pride; lest,
while liberty of the tongue is perchance conceded to them overmuch, the humility
of their life be lost. It is to be borne in mind also, that it is fight for
good rulers to desire to please men; but this in order to draw their neighbours by
the sweetness of their own character to affection for the truth; not that they
should long to be themselves loved, but should make affection for themselves
as a sort of road by which to lead the hearts of their hearers to the love of
the Creator. For it is indeed difficult for a preacher who is not loved, however
well he may preach, to be willingly listened to. He, then, who is over others
ought to study to be loved to the end that he may be listened to, and still not
seek love its own sake, lest he be found in the hidden usurpation of his
thought to rebel against Him whom in his office he appears to serve. Which thing Paul
insinuates well, when, manifesting the secret of his affection for us, he
says, seven as I please all men in all things (1 Cor. x. 33). And yet he says
again, If I yet pleased men, I should not be the servant of Christ (Gal. i. 10).
Thus Paul pleases, and pleases not; because in that he desires to please he seeks
that not he himself should; please men, but truth through him.
CHAPTER IX.
That the ruler ought to be careful to understand how commonly vices pass
themselves off as virtues.
The ruler also ought to understand how commonly vices pass themselves off
as virtues. For often niggardliness palliates itself under the name of
frugality, and on the other hand prodigality hides itself under the appellation of
liberality. Often inordinate laxity is believed to be loving-kindness, and
unbridled wrath is accounted the virtue of spiritual zeal. Often precipitate action is
taken for the efficacy of promptness, and tardiness for the deliberation of
seriousness. Whence it is necessary for the ruler of souls to distinguish with
vigilant care between virtues and vices, lest either niggardliness get possession
of his heart while he exults in seeming frugal in expenditure; or, while
anything is prodigally wasted, he glory in being as it were compassionately liberal;
or in remitting what he ought to have smitten he draw on those that are under
him to eternal punishment; or in mercilessly smiting an offence he himself
offend more grievously; or by immaturely anticipating mar what might have been done
properly and gravely; or by putting off the merit of a good action change it to
something worse.
CHAPTER X.
What the ruler's discrimination should be between correction and connivance,
between fervour and gentleness.
It should be known too that the vices of subjects ought sometimes to be
prudently connived at, but indicated in that they are connived at; that things,
even though openly known, ought sometimes to be seasonably tolerated, but
sometimes, though hidden, be closely investigated; that they ought sometimes to be
gently reproved, but sometimes vehemently censured. For, indeed, some things, as
we have said, ought to be prudently connived at, but indicated in that they are
connived at, so that, when the delinquent is aware that he is discovered and
borne with, he may blush to augment those faults which he considers in himself
are tolerated in silence, and may punish himself in his own judgment as being
one whom the patience of his ruler in his own mind mercifully excuses. By such
connivance the Lord well reproves Judah, when He says through the prophet, Thou
hast lied, and hast not remembered Me, nor laid it to thy heart, because I have
held My peace and been as one that saw not (Isai. lvii. 11). Thus He both
connived at faults and made them known, since He both held His peace against the
sinner, and nevertheless declared this very thing, that He had held His peace. But
some things, even, though openly known, ought to be seasonably tolerated; that
is, when circumstances afford no suitable opportunity for openly correcting
them. For sores by being unseasonably cut are the worse enflamed and, if
medicaments suit not the time, it is undoubtedly evident that they lose their medicinal
function. But, while a fitting time for the correction of subordinates is
being sought, the patience of the prelate is exercised under the very weight of
their offences. Whence it is well said by the Psalmist, Sinners have built upon my
back (Ps. cxxviii. 3). For on the back we support burdens; and therefore he
complains that sinners had built upon his back, as if to say plainly, Those whom
I am unable to correct I carry as a burden laid upon me.
Some hidden things, however, ought to be closely investigated, that, by
the breaking out of certain symptoms, the ruler may discover all that lies
closely hidden in the minds of his subordinates, and, by reproof intervening at the
nick of time, from very small things become aware of greater ones. Whence it is
rightly said to Ezekiel, Son of man, dig in the wall (Ezek. viii. 8); where the
said prophet presently adds, And when l had digged in the wall, there appeared
one door. And he said unto me, Go in, and see the wicked abominations that
they do here. So I went in and saw; and behold every similitude of creeping
things, and abomination of beasts, and all the idols of the house of Israel, were
pourtrayed upon the wall (Ibid. 9, 10). Now by Ezekiel are personified men in
authority; by the wall is signified the hardness of their subordinates. And what is
digging in a wall but opening the hardness of the heart by sharp inquisitions?
Which wall when he had dug into, there appeared a door, because when hardness
of heart is pierced either by careful questionings or by seasonable reproofs,
there is shewn as it were a kind of door, through which may appear the interior
of the thoughts in him who is reproved. Whence also it follows well in that
place, Go in and see the wicked abominations that they do here (Ibid.). He goes
in, as it were, to see the abominations, who, by examination of certain symptoms
outwardly appearing, so penetrates the hearts of his subordinates as to become
cognizant of all their illicit thoughts. Whence also he added, And I went in
and saw; and behold every similitude of creeping things, and abomination of
beasts (Ibid.). By creeping things thoughts altogether earthly are signified; but by
beasts such as are indeed a little lifted above the earth, but still crave the
rewards of earthly recompense. For creeping things cleave to the earth with
the whole body; but beasts are in a large part of the body lifted above the
earth. yet are ever inclined to the earth by gulosity. Therefore there are creeping
things within the wall, when thoughts are revolved in the mind which never
rise above earthly cravings. There are also beasts within the wall, when, though
some just and some honourable thoughts are entertained, they are still
subservient to appetite for temporal gains and honour, anti, though in themselves indeed
lifted, as one may say, above the earth, still through desire to curry favour,
as through the throat's craving, demean themselves to what is lowest. Whence
also it is well added, And all the idols of the house of Israd were pourtrayed
upon the wall (Ezek. viii.10), inasmuch as it is written, And covetousness,
which is idolatry (Colos. iii. 5). Rightly therefore after beasts idols are spoken
of, because some, though lifting themselves as it were above the earth by
honourable action, still lower themselves to the earth by dishonourable ambition.
And it is well said. Were pourtrayed; since, when the shows of external things
are drawn into one's inner self, whatever is meditated on under imagined images
is, as it were, pourtrayed on the heart. It is to be observed, therefore, that
first a hole in the wall, and afterwards a door, is perceived, and that then at
length the hidden abomination is made apparent; because, in fact, of every
single sin signs are first seen outwardly, and afterwards a door is pointed out for
opening the iniquity to view; and then at length every evil that lies hidden
within is disclosed.
Some things, however, ought to be gently reproved: for, when fault is
committed, not of malice, but only from ignorance or infirmity, it is certainly
necessary that the very censure of it be tempered with great moderation. For it is
true that all of us, so long as we subsist in this mortal flesh, are subject
to the infirmities of our corruption. Every one, therefore, ought to gather from
himself how it behoves him to pity another's weakness, lest, if he be too
fervently hurried to words of reprehension against a neighbour's infirmity, he
should seem to be forgetful of his own. Whence Paul admonishes well, when he says,
If a man be overtaken in any fault, ye which are spiritual restore such an one
in the spirit of meekness, considering thyself, lest thou also be tempted
(Galat. vi. 1); as if to say plainly, When what thou seest of the infirmity of
another displeases thee, consider what thou art; that so the spirit may moderate
itself in the zeal of reprehension, while for itself also it fears what it
reprehends.
Some things, however, ought to be vehemently reproved, that, when a fault
is not recognized by him who has committed it, he may be made sensible of its
gravity from the mouth of the reprover; and that, when any one smooths over to
himself the evil that he has perpetrated, he may be led by the asperity of his
censurer to entertain grave fears of its effects against himself. For indeed it
is the duty of a ruler to shew by the voice of preaching the glory of the
supernal country, to disclose what great temptations of the old enemy are lurking in
this life's journey, and to correct with great asperity of zeal such evils
among those who are under his sway as ought not to he gently borne with; lest, in
being too little incensed against faults, of all faults he be himself held
guilty. Whence it is well said to Ezekiel, Take unto thee a tile, and thou shalt
lay it before thee, and pourtray upon it the dry Jerusalem (Ezek. iv. 1). And
immediately it is subjoined, And thou shalt lay siege against it, and build forts,
and cast a mount, and set camps against it, and set battering rams against it
round about. And to him, for his own defence it is forthwith subjoined, And do
thou take unto thee an iron frying-pan, and thou shall set it for a wall of
iron between thee and the city. For of what does the prophet Ezekiel bear the
semblance but of teachers, in that it is said to him, Take unto thee a tile, and
thou shall lay it before thee, and pourtray upon it the city Jerusalem?
For indeed holy teachers take unto themselves a tile, when they lay hold
of the earthly heart of hearers in order to teach them: which tile in truth they
lay before themselves, because they keep watch over it with the entire bent of
their mind: on which tile also they are commanded to pourtray the city
Jerusalem, because they are at the utmost pains to represent to earthy hearts by
preaching a vision of supernal peace. But, because the glory of the heavenly country
is perceived in vain, unless it be known also what great temptations of the
crafty enemy assail us here, it is filly subjoined, And than shall lay siege
against it, and build forts. For indeed holy preachers lay siege about the tile on
which the city Jerusalem is delineated, when to a mind that is earthy but
already seeking after the supernal country they shew how great an opposition of
vices in the time of this life is arrayed against it. For, when it is shewn how
each several sin besets us in our onward course, it is as though a seige were laid
round the city Jerusalem by the voice of the preacher. But, because preachers
ought not only to make known how vices assail us, but also how well-guarded
virtues strengthen us, it is rightly subjoined, And thou shall build forts. For
indeed the holy preacher builds forts, when he skews what virtues resist what
vices. Anti because, as virtue increases, the wars of temptation are for the most
part augmented, it is rightly further added, And thou shall cast a mount, and
set camps against it, and set battering rams round about. For, when any preacher
sets forth the mass of increasing temptation, he casts a mount. And he sets
camps against Jerusalem when to the right intention of his hearers he foretells
the unsurveyed, and as it were incomprehensible, ambuscades of the cunning
enemy. And he sets battering-rams round about, when he makes known the darts of
temptation encompassing us on every side in this life, and piercing through our
wall of virtues.
But although the ruler may nicely insinuate all these things, he procures
not for himself lasting absolution, unless he glow with a spirit of jealousy
against the delinquencies of all and each. Whence in that place it is further
rightly subjoined, And do thou take to thee an iron frying-pan, and thou shall set
it for a wall of iron between thee and the city. For by the frying-pan is
denoted a frying of the mind, and by iron the hardness of reproof.
But what more fiercely fries and excruciates the teacher's mind than zeal
for God? Hence Paul was being burnt with the frying of this frying-pan when he
said, Who is made weak, and I am not made weak? Who is offended, and I burn
not? (2 Cot. xi. 29). And, because whosoever is inflamed with zeal for God is
protected by a guard continually, lest he should deserve to be condemned for
negligence, it is rightly said, Thou shall set it for a wall of iron between thee and
the city. For an iron frying-pan is set for a wall of iron between the prophet
and the city, because, when rulers already exhibit strong zeal, they keep the
same zeal as a strong defence afterwards between themselves and their hearers,
lest they should be destitute then of the power to punish from having been
previously remiss in reproving.
But meanwhile it is to be borne in mind that, while the mind of the
teacher exasperates itself for rebuke, it is very difficult for him to avoid breaking
out into saying something that he ought not to say. And for the most part it
happens that, when the faults of subordinates are reprehended with severe
invective, the tongue of the master is betrayed into excess of language. And, when
rebuke is immoderately hot, the hearts of the delinquents are depressed to
despair. Wherefore it is necessary for the exasperated ruler, when he considers that
he has wounded more than he should have done the feelings of his subordinates,
to have recourse in his own mind to penitence, so as by lamentations to obtain
pardon in the sight of the Truth; and even for this cause, that it is through
the ardour of his zeal for it that he sins. This is what the Lord in a figure
enjoins through Moses, saying, If a man go in simplicity of heart with his friend
into the wood to hew woad, and the woad of the axe fly from his hand, and the
iron slip from the helve and smite his friend and slay him, he shall flee unto
one of the aforesaid cities and live; lest haply the next of kin to him whose
blood has been shed, while his heart is hot, pursue him, and overtake him, and
satire him mortally (Deut. xix. 4, 5). For indeed we go with a friend into the
wood as often as we betake ourselves to look into the delinquencies of
subordinates. And we hew wood in simplicity of heart, when with pious intention we cut
off the vices of delinquents. But the axe flies from the hand, when rebuke is
drawn on to asperity more than need requires. And the iron leaps from the helve,
when out of reproof issues speech too hard. And he smites and slays his friend,
because overstrained contumely cuts him off from the spirit of love. For the
mind of one who is reproved suddenly breaks out into hatred, if immoderate
reproof charges it beyond its due. But he who smites wood incautiously and destroys
his neighbour must needs fly to three cities, that in one of them he may live
protected; since if, betaking himself to the laments of penitence, he is hidden
under hope and charity in sacramental unity, he is not held guilty of the
perpetrated homicide. And him the next of kin to the slain man does not kill, even
when he finds him; because, when the strict judge comes, who has joined himself
to us by sharing in our nature, without doubt He requires not the penalty of
his fault from him whom faith hope and l charity hide under the shelter of his
pardon.
CHAPTER XI.
How intent the ruler ought to be an meditations in the Sacred law.
But all this is duly executed by a ruler, if, inspired by the spirit of
heavenly fear and love, he meditate daily on the precepts of Sacred Writ, that
the words of Divine admonition may restore in him the power of solicitude and of
provident circumspection with regard to the celestial life, which familiar
intercourse with men continually destroys; and that one who is drawn to oldness of
life by secular society may by the aspiration of compunction be ever renewed to
love of the spiritual country. For the heart runs greatly to waste in the
midst of human talk; and, since it is undoubtedly evident that, when driven by the
tumults of external occupations, it loses its balance and falls, one ought
incessantly to take care that through keen pursuit of instruction it may rise
again. For hence it is that Paul admonishes his disciple who had been put over the
flock, saying, Till I come, give attendance to reading (1 Tim. iv. 13). Hence
David says, How have I loved Thy Law, O Lord! It is my mediatation all the day
(Ps. cix. 97). Hence the Lord commanded Moses concerning the carrying of the ark,
saying. Thou shalt make four rings of gold, which thou shalt put in the four
corners of the ark, and thou shall make staves of shittim-wood, and overlay them
with gold, and shall them through the rings which are by the sides of the ark,
that it may be borne with them, and they shall always be in the rings, nor
shall they ever be drawn out from them (Exod. xxv. seq.). What but the holy Church
is figured by the ark? To which four rings of gold in the four corners are
ordered to be adjoined, because, in that it is thus extended towards the four
quarters of the globe, it is declared undoubtedly to be equipped for journeying
with the four books of the holy Gospel. And staves of shittim-wood are made, and
are put through the same rings for carrying, because strong and persevering
teachers, as incorruptible pieces of timber, are to be sought for, who by cleaving
ever to instruction out of the sacred volumes may declare the unity of the holy
Church, and, as it were, carry the ark by being let into its rings. For indeed
to carry the ark by means of staves is through preaching to bring the holy
Church before the rude minds of unbelievers by means of good teachers. And these
are also ordered to be overlaid with gold, that, while they are resonant to
others in discourse, they may also themselves glitter in the splendour of their
lives. Of whom it is further filly added, They shall always be in the rings, nor
shall they, ever be drawn out from them; because it is surely necessary that
those who attend upon the office of preaching should not recede from the study of
sacred lore. For to this end it is that the staves are ordered to be always in
the rings, that, when occasion requires the ark to be carried, no tardiness in
carrying may arise from the staves having to be put in; because, that is to
say, when a pastor is enquired of by his subordinates on any spiritual matter, it
is exceedingly ignominious, should he then go about to learn, when he ought to
solve the question. But let the staves remain ever in the rings, that teachers,
ever meditating in their own hearts the words of Sacred Writ, may lift without
delay the ark of the covenant; as will be the case if they teach at once
whatever is required. Hence the first Pastor of the Church well admonishes all other
pastors saying, Be ready always to give an answer to every man that asketh you
a reason of the hope that is in you (1 Pet. iii. 15): as though he should say
plainly, That no delay may hinder the carrying of the ark, let the staves never
be withdrawn from the rings.