Nicene and Post-Nicene Fathers, Ser. II, Vol. XII:
The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great.: Epistle XXV

Epistle XXV.

To John, Bishop of Constantinople, and the Other Patriarchs.

Gregory, to John of Constantinople, Eulogius of Alexandria, Gregory of Antioch, John of Jerusalem, and Anastasias, Ex-Patriarch of Antioch.  A paribus 1322 .

When I consider how, unworthy as I am, and resisting with my whole soul, I have been compelled to bear the burden of pastoral care, a darkness of sorrow comes over me, and my sad heart sees nothing else but the shadows which allow nothing to be seen.  For to what end is a bishop chosen of the Lord but to be an intercessor for the offences of the people?  With what confidence, then, can I come as an intercessor for the sins of others to Him before Whom I am not secure about my own?  If perchance any one should ask me to become his intercessor with a great man who was incensed against him, and to myself unknown, I should at once reply, I cannot go to intercede for you, having no knowledge of that man from familiar acquaintance with him.  If then, as man with man, I should properly blush to become an intercessor with one on whom I had no claim, how great is the audacity of my obtaining the place of intercessor for the people with God, whose friendship I am not assured of through the merit of my life!  And in this matter I find a still more serious cause of alarm, since 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 still greater severity.  And I am greatly afraid lest the community of believers, whose offences the Lord has so far indulgently borne with, should perish through the addition of my guilt to theirs.  But, when in one way or another I suppress this fear, and with mind consoled give myself to the care of my pontifical office, I am deterred by consideration of the immensity of this very task.

“For indeed I consider with myself what watchful care is needed that a ruler may be pure in thought, chief in action, discreet in keeping silence, profitable in speech, a near neighbour to every one in sympathy, exalted above all in contemplation, a companion of good livers through humility, unbending against the vices of evil-doers through zeal for righteousness 1323 .”  All which things when I try to search out with subtle investigation, the very wideness of the consideration cramps me in the particulars.  For, as I have already said, there is need of the greatest care that “the ruler be pure in thought, &c.”  [A long passage, thus beginning, and ending with p. 81b “beyond the limit of order,” is found also in Regula Pastoralis, Pt. II. ch. 2, which see.]

Again, when I betake myself to consider the works required of the pastor, I weigh within myself what intent care is to be taken that he be “chief in action, to the end that by his living, he may point out the way of life to them that are put under him, &c.”  [See Reg. Past., Pt. II. ch. 3, to the end.]

Again, when I betake myself to consider the duty of the pastor as to speech and silence, I weigh within myself with trembling care how very necessary it is that he should be discreet in keeping silence and profitable in speech, “lest he either utter what ought to be suppressed or suppress what ought to be uttered, &c.”  [See Reg. Past., III., 4, down to “keep the unity of the faith.”]

Again, when I betake myself to consider what manner of man the ruler ought to be in sympathy, and what in contemplation, I weigh within myself that he “should be a near neighbour to every one in sympathy, and exalted above all in contemplation, to the end that through the bowels of loving-kindness, &c.”  [See Reg. Past, Pt. II. ch. 5, to the end.]

Again, when I betake myself to consider what manner of man the ruler ought to be in humility, and what in strictness, I weigh within myself how necessary it is that he “should be, through humility, a companion to good livers, and, through the zeal of righteousness rigid against the vices of evil-doers &c.”  [See Regula Pastoralis, Pt. II. ch. 6, down to “towards the perverse;” there being only a slight variation, not affecting the sense, in the wording of the concluding clause.]  For hence it is that “Peter who had received from God, &c.”  [See Reg. Past., Pt. II. ch. 6, down to “dominates over vices rather than over his brethren.”]  He orders well the authority he has received who has learnt both to maintain it and to keep it in check.  He orders it well who knows how both through it to tower above sins, and with it to set himself on an equality with other men.

Moreover, the virtue of humility ought to be so maintained that the rights of government be not relaxed; lest, when any prelate has lowered himself more than is becoming, he be unable to restrain the life of his subordinates under the bond of discipline; and the severity of discipline is to be so maintained that gentleness be not wholly lost through the over-kindling of zeal.  For often vices shew themselves off as virtues, so that niggardliness would fain appear as frugality, extravagance as liberality, cruelty as righteous zeal, laxity as loving-kindness.  Wherefore both discipline and mercy are far from what they should be, if one be maintained without the other.  But there ought to be kept up with great skill of discernment both mercy justly considerate, and discipline smiting kindly.  “For hence it is that, as the Truth teaches (Luke x. 34), the man is brought by the care of the Samaritan, &c.”  [See Reg. Past., Pt. II. ch. 6, down to “manna of sweetness.”]

Thus, having undertaken the burden of pastoral care, when I consider all these things and many others of like kind, I seem to be what I cannot be, especially as in this place whosoever is called a Pastor is onerously occupied by external cares; so that it often becomes uncertain whether he exercises the function of a pastor or of an earthly noble.  And indeed whosoever is set over his brethren to rule them cannot be entirely free from external cares; and yet there is need of exceeding care lest he be pressed down by them too much.  “Whence it is rightly said to Ezekiel, The priests shall not shave their heads, &c.”  [See Reg. Past., Pt. II., ch. 7, to the end.]

But in this place I see that no such discreet management is possible, since cases of such importance hang over me daily as to overwhelm the mind, while they kill the bodily life.  Wherefore, most holy brother, I beseech thee by the Judge who is to come, by the assembly of many thousand angels, by the Church of the firstborn who are written in heaven, help me, who am growing weary under this burden of pastoral care, with the intercession of thy prayer, lest its weight oppress me beyond my strength.  But, being mindful of what is written, Pray for one another, that ye may be healed (James v. 16), I give also what I ask for.  But I shall receive what I give.  For, while we are joined to you through the aid of prayer, we hold as it were each other by the hand while walking through slippery places, and it comes to pass, through a great provision of charity, that the foot of each is the more firmly planted in that one leans upon the other.

Besides, since with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, I confess that I receive and revere, as the four books of the Gospel so also the four Councils:  to wit, the Nicene, in which the perverse doctrine of Arius is overthrown; the Constantinopolitan also, in which the error of Eunomius and Macedonius is refuted; further, the first Ephesine, in which the impiety of Nestorius is condemned; and the Chalcedonian, in which the pravity of Eutyches and Dioscorus p. 82b is reprobated.  These with full devotion I embrace, and adhere to with most entire approval; since on them, as on a four-square stone, rises the structure of the holy faith; and whosoever, of whatever life and behaviour he may be, holds not fast to their solidity, even though he is seen to be a stone, yet he lies outside the building.  The fifth council also I equally venerate, in which the epistle which is called that of Ibas, full of error, is reprobated; Theodorus, who divides the Mediator between God and men into two subsistences, is convicted of having fallen into the perfidy of impiety; and the writings of Theodoritus, in which the faith of the blessed Cyril is impugned, are refuted as having been published with the daring of madness.  But all persons whom the aforesaid venerable Councils repudiate I repudiate; those whom they venerate I embrace; since, they having been constituted by universal consent, he overthrows not them but himself, whosoever presumes either to loose those whom they bind, or to bind those whom they loose.  Whosoever, therefore, thinks otherwise, let him be anathema.  But whosoever holds the faith of the aforesaid synods, peace be to him from God the Father, through Jesus Christ His Son, Who lives and reigns consubstantially God with Him in the Unity of the Holy Spirit for ever and ever.  Amen.

Footnotes

A paribus denotes that the Epistle is a copy of an identical one that has been sent to more than one person, exemplis being perhaps understood.  Cf. I. 80; VI. 52, 54, 58; IX. 60, 106.

What is here printed between inverted commas, with much of what has come before, occurs also in Regula Pastoralis, II. 1.  So also long passages afterwards, as will be seen.