Pastoral Care. Pope Gregory I

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 come 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 (Matth. 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 cast 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 ruler 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 ruler’s 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.