Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part II/Chapter 5

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.&#160; For hence it is that Paul is caught up into Paradise (2 Cor. 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.&#160; Let the husband render unto the wife her due, and likewise the wife unto the husband (1 Cor. vii. 2).&#160; 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.&#160; 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.&#160; 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.&#160; Hence, therefore, he says, Who is weak, and I am not weak?&#160; Who is offended, and I burn not?&#160; (2 Cor. xi. 29).&#160; Hence again he says, Unto the Jews I became as a Jew (1 Cor. ix. 20).&#160; 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.&#160; Hence again he says, Whether we be beside ourselves, it is to : or whether we be sober, it is for you (2 Cor. v. 13).&#160; For he had known how both to transcend himself in contemplation, and to accommodate himself to his hearers in condescension.&#160; Hence Jacob, the 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, above, but also descend in commiseration downward to His members.&#160; 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.&#160; Within he considers the secret things of ; without he carries the burdens of the carnal.&#160; And also concerning doubtful matters he always recurs to the tabernacle, to consult the 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 , if so, they may search within themselves the pages of sacred utterance concerning that whereof they doubt.&#160; 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.&#160; 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 pastor&#8217;s heart as to a mother&#8217;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.&#160; 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 laver, is supported by twelve oxen (1 Kings vii. 23, seq.), whose faces indeed stand out to view, but whose hinder parts are hidden.&#160; For what is signified by the twelve oxen but the whole order of pastors, of whom the law says, as explained by Paul, Thou shalt not muzzle the mouth of the ox that treadeth out the corn (1 Cor. ix. 9; ex Deut. xxv. 4)?&#160; Their open works indeed we see; but what remains to them behind in the hidden retribution of the strict judge we know not.&#160; 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&#8217;s heart, and, as it were, wash the hands of his thought and of his deed in the laver of the oxen.&#160; And for the most part it comes to pass that, while the ruler&#8217;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 laver in which a multitude of people is cleansed is undoubtedly itself defiled.&#160; For, in receiving the pollutions of those who wash, it loses, as it were, the calmness of its own purity.&#160; But of this the pastor ought by no means to be afraid, since, under, 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.