To say that the bishops of Rome considered themselves as first among equals among other bishops across the world, and using excerpts from letters of Gregory the Great as an example, is placing yourself in a vicarious position if you choose to debate from this position. The least shall be greatest and the greatest shall be least. Gregory is called the great because he is the perfect example of humility of the least. Gregory was not pope until the 6th century. There are 400 years before him of bishops in the East and West looking to the authority of Rome as the unifying principle of the faith, holding the “presidency”. WE must look at the letters of the Fathers in the same way we should look at scripture. We need to delve into the minds of writers their environments and their objectives in their letters. Gregory writes in his epistle “Pastoral Rule” as the Pope in Rome to one who is reluctant to become a Bishop, in a Pastoral letter not unlike the pastoral letters to Timothy and Titus (who were bishops of the church) written by Paul. “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. 22), 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. … 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 10:26. But, when he discovers the guilt of Ananias and Sapphira, he soon shows 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. .. 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 you a leader: lift not up yourself, but be among them as one of them Sirach 32:1. Hence also Peter says, Not as being lords over Gods heritage, but being made ensamples to the flock 1 Peter 5:3. Hence the Truth in person, provoking us to higher virtuous desert, says, You know that the princes of the Gentiles exercise dominion over them, and they that are greater exercise authority upon them. 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, lest the swelling of elation extinguish even them before the eyes of hidden judgment 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 7:23, 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 of pastors, of whom the law says, as explained by Paul, You shall not muzzle the mouth of the ox that treads out the grain (1 Corinthians 9:9; ex Deuteronomy 25:4)? 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 show his temptations to his pastors heart, and, as it were, wash the hands of his thought and of his deed in the laver of the oxen. And for the most part it comes to pass that, while the rulers 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. 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. 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. 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 Pauls rebuke Galatians 2:11; hence David humbly listened to the reproof of his subject 2 Samuel 12:7; 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. 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 for 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, Even as I please all men in all things 1 Corinthians 10:33. And yet he says again, If I yet pleased men, I should not be the servant of Christ Galatians 1:10. 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.
Posted on: Tue, 13 Jan 2015 18:07:05 +0000
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