教牧守則·對話錄與書信 第 161 章

Gregory to John of Constantinople, Eulogius of Alexandria, Gregory of Antioch, John of Jerusalem, and Anastasius, the former patriarch of Antioch, in the same terms. To me, considering that, though unequal in merits and resisting with my whole soul, I have been compelled to bear the burdens of pastoral care, a mist of grief comes over me, and my sad heart sees nothing else but the darkness which suffers nothing to be seen. For what is a prelate, chosen by the Lord, but an intercessor for the sins of the people? With what confidence, therefore, do I come to Him as intercessor for the sins of others, I who am not secure concerning my own before Him? If perchance someone should seek me to become his intercessor before a powerful man who was both angry with him and unknown to me, I would forthwith reply:

I cannot come to intercede, because I do not have his acquaintance through assiduous familiarity. If, then, a man would rightly blush to become an intercessor before another man of whom he had presumed nothing, of how great audacity is this, that before God I should obtain the place of intercessor for the people, I who do not acknowledge myself to be familiar to Him through the merit of my life? In this matter there is yet another, more grievous thing that I must dread, because, as we all clearly know, when he who is displeasing is sent to intercede, the mind of the angry one is provoked to worse things. And I greatly fear lest the faithful people committed to me should perish by the addition of my guilt, whose offenses the Lord until now was tolerating with equanimity.

But when I somehow suppress this fear, and gird my consoled mind to the pursuits of the pontifical work, I am deterred, considering the very immensity of the matter. For I weigh well that a ruler must watch with all care, that he be pure in thought, excellent in action, discreet in silence, useful in word, near to each individual by compassion, exalted above all by contemplation, an ally to those who do well through humility, and erect against the vices of sinners through the zeal of justice. All which things, while I strive to examine by subtle study, the very breadth of consideration in each single one straitens me.

For, as I said before, it must be cared for with the greatest diligence that a ruler be pure in thought, so that no impurity may pollute him who has undertaken this office, that he may wipe away the stains of pollution in the hearts of others also. For it is necessary that the hand which cares to wash away filth be clean, lest, touching whatever it touches, it defile it the worse, if, being itself soiled, it holds the mud that clings. For it is written: Be cleansed, you who bear the vessels of the Lord (Isa. 52:11). For they bear the vessels of the Lord who, by the example of their manner of life, undertake to lead the souls of their neighbors to the inner sanctuaries.

Let him, therefore, consider within himself how much he ought to be cleansed, who carries living vessels in the bosom of his own manner of life to the temple of eternity. Hence it is commanded by the divine voice (Exod. 28:12ff) that upon Aaron's breast the rational of judgment be pressed with binding fillets, so that fluid thoughts may in no way possess the priestly heart, but reason alone constrain it. Nor let him think anything indiscreet or useless, who, set for an example of life to others, ought always by his gravity to show how much reason he carries in his breast. To which rational it is also vigilantly added, that the names of the twelve patriarchs be inscribed. For to bear the Fathers ascribed upon the breast is to think without intermission upon the life of the ancients.

For then does the priest walk irreproachably, when he unceasingly beholds the examples of the preceding Fathers, when he without ceasing considers the footsteps of the saints, and presses down illicit thoughts, lest he stretch the foot of his work beyond the limit of his order. Again, when I turn myself to consider the due works of a shepherd, I weigh with how great intention it must be cared for that he be excellent in action, so that by living he may proclaim the way of life to his subjects, and the flock, which follows the voice and morals of the shepherd, may proceed better through examples than through words. For he who, by the necessity of his station, is constrained to speak the highest things, is compelled by this same necessity to display the highest things. For that voice more willingly penetrates the heart of the hearers which the life of the speaker commends;

because what he enjoins by speaking, he helps to be done by showing it. Hence, indeed, it is said through the prophet: Ascend upon a high mountain, you who bring good tidings to Sion (Isa. 40:9). That is to say, that he who uses heavenly preaching, already forsaking the lowness of earthly works, may be seen to stand upon the summit of things, and may the more easily draw his subjects to better things, the more he cries from on high by the merit of his life. Hence by the divine law the priest receives the shoulder in sacrifice, both the right and the set-apart (Lev. 7:33ff), so that his action may be not only useful but also singular; and that he may do the things that are right not only among the wicked, but may also, just as he surpasses in the honor of his rank, so surpass in the virtue of morals those subjects who work well.

To whom in the eating also the little breast is given together with the shoulder, so that what he is commanded to take of the sacrifice, this he may learn to offer up of himself to his Creator. And let him not only think in his breast the things that are right, but also invite his onlookers to sublime things by the shoulder of action. Let him desire nothing of the present life, fear nothing; let him despise the blandishments of the world, the inward terror being regarded, and contemn its terrors, the blandishment of interior sweetness being considered. Whence also, by the command of the heavenly voice, the priest is bound on both shoulders by the veil of the ephod, so that we may always be fortified against adversity and prosperity by the ornament of the virtues, so that, according to the voice of Paul (2 Cor.

6:7), walking by the arms of justice on the right hand and on the left, when he leans only on those things which are before, he may on no side be bent aside to base delight. Let not prosperity elevate him, let not adversity perturb him; let not soft things caress him even to voluptuousness, let not harsh things press him to despair; so that, while he humbles his intention by no passions, he may show with how great a beauty of the ephod he is covered on both shoulders. Which ephod is rightly also commanded to be made of gold, hyacinth, purple, twice-dyed scarlet, and twisted fine linen, so that it may be demonstrated with how great a diversity of virtues the priest ought to shine. For in the priest's habit, before all things, gold shines, that in him the understanding of wisdom may principally glitter.

To which is joined the hyacinth, which shines with an airy color, so that through everything which he penetrates by understanding, he may rise not to base favors, but to the love of heavenly things, lest, while he is incautiously captured by his own praises, he be emptied even of the very understanding of truth. To gold and hyacinth purple is also mingled, so that, namely, the priestly heart, while it preaches the highest things, may also repress in itself the suggestions of the vices, and contradict them as if by royal power, so that it may always look upon the nobility of interior regeneration, and by its morals defend the habit of the heavenly kingdom. Of this nobility of the spirit it is said through Peter: But you are a chosen generation, a royal priesthood (1 Pet. 2:9).

Of this power, by which we subdue the vices, we are strengthened by the voice of John, who says: But as many as received Him, He gave them power to become the sons of God (John 1:12). To gold, and hyacinth, and purple, the twice-dyed scarlet is joined, so that before the eyes of the interior Judge all the works of the virtues may be adorned by charity, and all things which glitter before men, this flame of interior love may kindle in the sight of the hidden Arbiter. Which charity, because it loves God and neighbor at once, glows, as it were, like scarlet with a double dye.

He, therefore, who so pants after the beauty of the Author that he neglects the care of his neighbors, or so follows the care of his neighbors that he grows torpid from divine love, because he neglects any one of these, knows not how to have in the ornament of the ephod the twice-dyed scarlet. But when the mind is stretched to the precepts of charity, it remains beyond doubt that the flesh should be wasted by abstinence. Whence also to the twice-dyed scarlet is joined the twisted fine linen; for fine linen arises from the earth with a shining appearance. And what is designated by fine linen but the chastity of the body, gleaming white with the comeliness of purity? Which, being twisted, is woven into the beauty of the ephod, because then is chastity brought to the perfect whiteness of purity, when the flesh is fatigued through abstinence.

And when, among the other virtues, the merit of afflicted flesh also advances, then, as it were, in the diverse appearance of the ephod the twisted fine linen grows white. Again, when I turn myself to consider the shepherd's due word and silence, with fearful care I weigh that it is very necessary that he be both discreet in silence and useful in word, lest he either trample down the things to be kept silent, or keep back the things to be brought forth. For as incautious speech draws into error, so indiscreet silence leaves in error those who could have been instructed. For often improvident rulers, fearing to lose human favor, are afraid to speak the right things freely; and, according to the voice of Truth (John),

they by no means now serve the guardianship of the flock with the zeal of shepherds, but in the stead of hirelings, because when the wolf comes they flee, while they hide themselves under silence. Hence indeed the Lord rebukes them through the prophet, saying: Dumb dogs, not able to bark (Isa. 56:10). Hence again He complains, saying: You have not gone up against the enemy, nor set up a wall for the house of Israel, to stand in battle in the day of the Lord (Ezek. 13:5). To go up against the enemy, indeed, is to withstand the powers of this world with a free voice in defense of the flock committed to one. And to stand in battle in the day of the Lord is to resist, out of love of justice, the wicked who contend. For a shepherd to have feared to speak the right things, what else is it than to have offered his back by keeping silent?

Who assuredly, if he sets himself before the flock, opposes a wall against the enemies for the house of Israel. Hence again it is said to the sinning people: Your prophets have seen for you false and foolish things, and they did not lay open your iniquity, to provoke you to penance (Lam. 2:14). For prophets are sometimes called teachers in the sacred discourse, who, while they show present things to be fleeting, manifest those which are to come. Whom the divine speech reproves for seeing false things, because, while they fear to correct faults, they vainly flatter sinners with promised security. Who by no means lay open the iniquity of sinners, because they fall silent from the voice of rebuke.

For the key of opening is the word of correction, because by rebuking it uncovers the fault which often even he who committed it does not himself know. Hence Paul says: That he may be able to exhort in sound doctrine, and to convince those who gainsay it (Tit. 1:9). Hence it is said through Malachi: The lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts (Mal. 2:7). Hence through Isaiah the Lord admonishes, saying: Cry, cease not, lift up your voice like a trumpet (Isa. 58:1). For whoever approaches the priesthood undertakes the office of a herald, that he may go crying before the coming of the Judge, who follows terribly.

But if the priest is ignorant of preaching, what cry of proclamation shall the mute herald give? Hence it is that the Holy Spirit settled upon the first shepherds in the form of tongues (Acts 2:3-4), because indeed those whom He fills He forthwith makes to speak of Himself. Hence it is commanded to Moses that the priest, when entering the tabernacle, be surrounded with little bells, so that, namely, he may have the voices of preaching, lest he offend the judgment of the heavenly Watcher by silence. For it is written: Let the sound be heard when he goes in or comes out of the sanctuary in the sight of the Lord, and let him not die (Exod. 28:35). For the priest, going in or coming out, dies, if the sound is not heard from him.

because he provokes against himself the wrath of the hidden Judge, if he proceeds without the sound of preaching. But aptly are the little bells described as inserted into his garments. For what else ought we to understand by the garments of the priest but right works, the prophet attesting, who says: Let your priests be clothed with justice (Ps. 131:9)? To his garments, therefore, the little bells cling, so that the very works of the priest may also proclaim the way of life together with the sound of the tongue. But it must also be considered that a ruler, when he prepares himself to speak, should attend with how great a study of caution he speaks;

lest, if he is snatched to speaking inordinately, the hearts of the hearers be struck with the wound of error, and, while perhaps he desires to seem wise, he unwisely cut apart the bond of unity. Hence indeed Truth says: Have salt in yourselves, and have peace among you (Mark 9:49). For by salt is designated the wisdom of the word. He, therefore, who strives to speak wisely, let him greatly fear lest by his eloquence the unity of the hearers be confounded. Hence Paul says: Not to be more wise than it behooves to be wise, but to be wise unto sobriety (Rom. 12:3). Hence, in the priest's vestment, according to the divine voice, pomegranates are joined to the little bells (Exod. 28:33). For what is designated by pomegranates but the unity of faith?

For just as in a pomegranate the many grains within are protected by one rind without, so the unity of faith covers the innumerable peoples of holy Church, whom within a diversity of merits holds. Then, therefore, do we join pomegranates to the little bells, when through everything that we say we keep the unity of faith.

Again, when I set myself to consider what manner of ruler one ought to be in compassion, and what in contemplation, I weigh how he ought to be closest to each in compassion, and lifted up above all in contemplation, so that through the bowels of piety he may transfer into himself the infirmity of others, and through the loftiness of contemplation may also transcend himself in reaching after the invisible; lest either, seeking the heights, he despise the lowly things of his neighbours, or, adapting himself to the lowly things of his neighbours, he cease to seek the heights. Hence it is that Paul is caught up into paradise and searches out the secrets of the third heaven (2 Cor. 12:2ff.);

and yet, though suspended in that contemplation of things invisible, he recalls the eye of his mind to the bed of the carnal; and since holy wedlock is for the cause of begetting children, he grants them also something concerning pleasure, saying: But because of fornication, let each man have his own wife, and let each woman have her own husband. Let the husband render to the wife her due, and likewise also the wife to the husband (1 Cor. 7:2). Behold, he is already inserted into the secrets of heaven, and yet through the bowels of condescension he searches out the bed of the carnal; and the one whom, lifted up, he raises to the invisible, that same one's eye of mind he bends down to the secrets of married couples.

He transcends heaven by contemplation, yet does not desert the couch of the carnal by his solicitude, because, joined by the bond of charity at once to the highest and the lowest, he is both mightily caught up to the heights by the power of the Spirit, and by his piety toward others is calmly recalled to the depths. For this compassion of his charity he again says: Who is weak, and I am not weak? who is made to stumble, and I do not burn? (2 Cor. 11:29). Hence again he says: To the Jews I became as a Jew (1 Cor. 9:20). This indeed he showed not by losing his faith, but by extending his piety, and by transfiguring in himself the person of unbelievers;

that from himself he might learn how he ought to have mercy on others, so that he might bestow on them that which he himself, were he in the same case, would have wished secretly to be bestowed on him. Hence again he says: For whether we are beside ourselves, it is to God; or whether we are sober, it is for you (2 Cor. 5:13); for he knew both how to transcend himself by contemplation, and how to attemper that same self to his hearers by condescension.

Hence Jacob, with the Lord leaning upon him from above, and the stone anointed below, saw angels ascending and descending, because upright preachers not only reach upward, contemplating the holy Head of the Church, namely the Lord, but also descend downward in compassion to His members. Hence Moses repeatedly enters and leaves the tabernacle, and while within he is caught up in contemplation, without he is pressed by the affairs of the weak; within he considers the secret things of God, without he bears the burdens of the carnal. Concerning doubtful matters too he always has recourse to the tabernacle, and consults the Lord before the ark of the covenant; setting forth without doubt an example

for rulers, that when they are in doubt how to dispose matters, they should always return to their own mind as to the tabernacle, and, as it were, consult the Lord before the ark of the covenant, if concerning those things about which they doubt they seek within themselves the pages of sacred eloquence. Hence Truth itself, shown to us by the assumption of our humanity, clings to prayer on the mountain, works miracles in the cities; namely levelling the way of imitation for good rulers, that although they already reach after the highest things by contemplation, they should nevertheless mingle by compassion with the necessities of the weak; because then charity rises up wondrously to the heights when it mercifully draws to itself the lowly things of neighbours; and the more kindly it descends to the lowest, the more powerfully it recurs to the highest.

In which compassion it is indeed necessary that he who is set over others should so show himself that his subjects should not blush even to disclose to him their hidden things; so that when the little ones endure the waves of their temptations, they may have recourse to the mind of the pastor as to the bosom of a mother, and may wash away with the tears of prayer, through the comfort of his exhortation, that defilement which they foresee themselves incurring by the filth of assailing sin. Whence also before the doors of the temple, to wash the hands of those entering, twelve oxen bear the brazen sea, that is, the laver (1 Kings 7:24-25), which indeed shine forth outwardly with their faces, but from behind are hidden. For what is signified by the twelve oxen but the whole order of pastors? To whom the Law, as Paul expounds, says:

Thou shalt not muzzle the mouth of the ox that treadeth out the corn (1 Cor. 9:9). Their open works indeed we behold; but what awaits them afterward in the hidden retribution before the strict Judge, we know not. Yet when, by their patience of condescension, they prepare themselves to wash the confessions of their neighbours, they bear, as it were, the laver before the doors of the temple; so that whoever strives to enter the gate of eternity may make his temptations known to the mind of the pastor, and, as in the laver of the oxen, may wash the hands of his thought or work. And it often happens that, while the ruler's soul recognizes by condescension the temptations of others, he too is assailed by the temptations he has heard; because that very water by which the multitude of the people is cleansed is itself without doubt defiled by the laver.

For while it receives the filth of those it cleanses, it loses, as it were, the serenity of its own purity. But these things are by no means to be feared by the pastor, because, since God weighs all things subtly, he is the more easily snatched from his own peril the more mercifully he is wearied by another's temptation. Again, when I set myself to consider what a ruler ought to be in humility, and what in strictness, I weigh that it is necessary that he be both a companion to those who do well through humility, and, against the vices of transgressors, upright through the zeal of justice, so that in nothing he prefer himself to the good, and yet, when the fault of the wicked requires it, he acknowledge the power of his priority;

that both, laying aside his honour, he reckon himself equal to the well-living subjects, and, against the faults of the perverse, rise up out of zeal for justice. Hence it is that Peter, by God's authority holding the primacy of the holy Church, refused to be too immoderately venerated by the well-doing Cornelius, who humbly prostrated himself before him, and acknowledged him his equal, saying: Rise, do not so, for I also am a man (Acts 10:26). But when he found the fault of Ananias and Sapphira, he soon showed with how great power he had risen above the rest (Acts 5:3ff.). For by his word he smote their life, which by searching spirit he had detected;

and he recalled himself to be the highest within the Church against sins, which, when honour was vehemently shown to him, he did not acknowledge before the well-doing brethren. There the sanctity of action merited the communion of equality; here the zeal of vengeance opened up the right of power. Hence it is that Paul knew not himself to be set above the well-doing brethren, when he said: Not that we have dominion over your faith, but are helpers of your joy (2 Cor. 1:24). To which he therefore added: For by faith ye stand. As if to open up what he had uttered, saying: Therefore 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. As though he knew not himself to be set over the brethren, when he said: We became little ones in the midst of you (1 Thess.

2:7). And again: But we are your servants through Christ (2 Cor. 4:5). But when he found a fault which ought to be corrected, he at once recalled himself to be a master, saying: What will ye? shall I come to you with a rod? (1 Cor. 4:21). And so the highest place is then well governed, when he who is set over it has dominion rather over the vices than over the brethren. He rules well the power he has received, who knows both how to hold it and how to attack it. He rules it well, who knows how to be lifted up by it above faults, and knows how to be set with it in equality with the rest. Yet the virtue of humility is to be so preserved that the rights of governance be not dissolved; lest, while a prelate casts himself down more than is fitting, he be unable to restrain the life of his subjects under the bond of discipline;

and the severity of discipline is so to be preserved that, while zeal is kindled more than is necessary, gentleness be not utterly lost. For often (Gratian, dist. 41, cap. 6) vices feign themselves to be virtues, as tenacity wishes to seem thrift, prodigality liberality, cruelty the zeal of justice, remissness piety. Discipline therefore, or mercy, is much left destitute if the one be held without the other. But with great art of discretion is it to be preserved, both mercy justly counselling, and discipline piously striking. Hence it is that, as Truth teaches, by the care of the Samaritan the half-dead man is led into the inn, and wine and oil are applied to his wounds (Luke 10:33ff.); so that by the wine the wounds may be bitten, and by the oil they may be soothed.

For it is indeed necessary that he who presides over the healing of wounds should apply in the wine the bite of pain, in the oil the softness of piety, so that by the wine the putrid may be cleansed, by the oil the healing may be soothed. Let there therefore be love, but not softening; let there be vigour, but not exasperating. This is well signified by that ark of the tabernacle, in which together with the tablets there is both a rod and manna; because since the knowledge of sacred Scripture is in the breast of a good ruler, if there be the rod of strictness, let there also be the manna of sweetness. Having therefore taken up the burden of pastoral care, when I consider all these and many other such things, I seem to myself to be what I cannot be, especially because in this place whoever is called Pastor is gravely occupied with outward cares;

so that often it becomes uncertain whether he discharges the office of a pastor or that of an earthly noble. For while whoever is set over the governance of the brethren cannot be utterly free from outward cares, yet it must be greatly guarded that he be not immoderately weighed down by them. Whence it is rightly said to Ezekiel: Let the priests not shave their heads, nor nourish their hair; but let them clipping trim their heads (Ezek. 44:20). For what do the hairs on the head signify but the outward thoughts in the mind? Which, while they arise imperceptibly above the brain, express the cares of the present life; which, out of a negligent and torpid sense, since they come forth unseasonably, proceed as it were without our perceiving.

Because therefore all who preside ought indeed to have outward solicitudes, yet not to lie heavily upon them, priests are rightly forbidden both to shave the head and to nourish the hair, so that they neither utterly cut off from themselves the thoughts of the flesh concerning the life of their subjects, nor again relax them too much for growing. Whence it is well said: Clipping let them trim their heads, so that the solicitudes of temporal care may both come forth as far as is necessary, and yet be cut back the more quickly, lest they grow up immoderately.

While therefore both by administered outward providence the bodily life of subjects is protected, and again by moderation the high intention of the heart is not hindered, the hairs are, as it were, preserved on the head of the priest, so that they may cover the skin; and they are cut back, lest they close the eyes.

But in this place I see that the governing balances of this discretion cannot be preserved, because so many casualties daily press in that they at once beat down the mind while they slay the bodily life. Whence, O most holy brother, by the Judge who is to come, by the throng of many thousands of angels, by the Church of the firstborn who are written in heaven, I beg thee: aid me, wearied under this burden of pastoral care, by the intercession of thy prayer, lest the weight I have taken up press me beyond my strength. Mindful shall I be of what is written: Pray for one another, that ye may be saved (James 5:16); and in giving I receive what I give. While I ask.

For indeed we are joined to you by the help of prayer, as though, walking over a slippery place, we in turn hold each other's hand; and it comes about, by the great provision of charity, that the charity of each is the more robustly fastened, the more each leans upon the other. Moreover, since with the heart it is believed unto justice, and with the mouth confession is made unto salvation, just as the four books of the holy Gospel, so also I confess that I receive and venerate four councils. Namely the Nicene, in which the perverse dogma of Arius is destroyed; the Constantinopolitan also, in which the error of Eunomius and Macedonius is refuted; the first Ephesine likewise, in which the impiety of Nestorius is judged; and the Chalcedonian truly, in which the depravity of Eutyches and Dioscorus is reprobated;

these I embrace with entire devotion, and guard with most complete approbation: because in them, as in a squared stone, the structure of the holy faith rises up; and of whatever life and action anyone may be, whoever does not hold their solidity, even if he is seen to be a stone, yet lies outside the building. The fifth council also I equally venerate, in which the letter said to be of Ibas, full of error, is reprobated. Theodore, separating the person of the Mediator of God and men into two subsistences, is convicted of having fallen into the perfidy of impiety. The writings also of Theodoret, by which the faith of blessed Cyril is reprehended, put forth by the daring of madness, are refuted. But all the persons whom the aforesaid venerable councils reject, I reject;

those whom they venerate, I embrace, because since they were established by universal consent, he destroys himself and not them, whoever presumes either to loose those whom they bind, or to bind those whom they loose. Whoever therefore holds another opinion, let him be anathema. But whoever holds the faith of the aforesaid synods, peace be to him from God the Father through Jesus Christ His Son, who lives and reigns with Him consubstantially, God in the unity of the Holy Spirit, through all ages of ages. Amen.