54. Whether a monk should be allowed to receive letters or anything. By no means shall it be allowed to a monk—either from his relatives, or from any man, or from one of his fellows—to receive or to give, without order of the abbot, letters, presents, or any gift, however small. But even if, by his relatives, anything has been sent to him, he shall not presume to receive it, unless it has first been shown to the abbot. But if the latter order Power of abbot to dispose of articles sent to the monks it to be received, it shall be in the power of the abbot to give it to whomsoever he wishes. And the brother to whom it happened to have been sent shall not be displeased; that an opportunity be not given to the devil. Whoever, moreover, presumes to do otherwise shall be subject to the discipline of the Rule.
12. Gregory the Great on the Life of the Pastor
Gregory the Great, whose papacy extended from 590 to 604, was a Roman of noble and wealthy family, and in many ways the ablest man who had yet risen to the papal office. The date of his birth is not recorded, but it was probably about 540, some ten years after St. Benedict of Nursia had established his monastery at Monte Cassino. He was therefore a contemporary of the historian Gregory of Tours [see [p. 47]]. The education which he received was that which was usual with young Romans of his rank in life, and it is said that in grammar, rhetoric, logic, and law he became well versed, though without any claim to unusual scholarship. He entered public life and in 570 was made prætor of the city of Rome. All the time, however, he was struggling with the strange attractiveness which the life of the monk had for him, and in the end, upon the death of his father, he decided to forego the career to which his wealth and rank entitled him and to seek the development of his higher nature in seclusion. With the money obtained from the sale of his great estates he established six monasteries in Sicily and that of St. Andrew at Rome. In Gregory's case, however, retirement to monastic life did not mean oblivion, for soon he was selected by Pope Pelagius II., as resident minister (apocrisiarius) at Constantinople and in this important position he was maintained for five or six years. After returning to Rome he became abbot of St. Andrews, and in 590, as the records say, he was "demanded" as pope.
Gregory was a man of very unusual ability and the force of his strong personality made his reign one of the great formative epochs in papal history. Besides his activity in relation to the affairs of the world in general, he has the distinction of being a literary pope. His letters and treatises were numerous and possessed a quality of thought and style which was exceedingly rare in his day. The most famous of his writings, and justly so, is the Liber Regulæ Pastoralis, known commonly to English readers as the "Pastoral Care," or the "Pastoral Rule." This book was written soon after its author became pope (590) and was addressed to John, bishop of Ravenna, in reply to inquiries received from him respecting the duties and obligations of the clergy. Though thus put into form for a special purpose, there can be no doubt that it was the product of long thought, and in fact in his Magna Moralia, or "Commentary on the Book of Job," written during his residence at Constantinople, Gregory declared his purpose some day to write just such a book. Everywhere throughout Europe the work was received with the favor it deserved, and in Spain, Gaul, and Italy its influence upon the life and manners of the clergy was beyond estimate. Even in Britain, after King Alfred's paraphrase of it in the Saxon tongue had been made, three hundred years later [see [p. 193]], it was a real power for good. The permanent value of Gregory's instructions regarding the life of the clergy arose not only from the lofty spirit in which they were conceived and the clear-cut manner in which they were expressed, but from their breadth and adaptation to all times and places. There are few books which the modern pastor can read with greater profit. The work is in four parts: (1) on the selection of men for the work of the Church; (2) on the sort of life the pastor ought to live; (3) on the best methods of dealing with the various types of people which every pastor will be likely to encounter; and (4) on the necessity that the pastor guard himself against egotism and personal ambition. The passages below are taken from the second and third parts.
Source—Gregorius Magnus, Liber Regulæ Pastoralis [Gregory the Great, "The Book of the Pastoral Rule">[. Text in Jacques Paul Migne, Patroligiæ Cursus Completus, First Series, Vol. LXXVII., cols. 12-127 passim. Adapted from translation in Philip Schaff and Henry Wace, Select Library of Nicene and Post-Nicene Fathers of the Christian Church (New York, 1895), Second Series, Vol. XII., pp. 9-71 passim.
The conduct of a prelate[98] ought so far to be superior to the conduct of the people as the life of a shepherd is accustomed to exalt him above the flock. For one whose position is such that the people are called his flock ought anxiously to consider how great a necessity is laid upon him to maintain uprightness. It The qualities which ought to be united in the pastor is necessary, then, that in thought he should be pure, in action firm; discreet in keeping silence, profitable in speech; a near neighbor to every one in sympathy, exalted above all in contemplation; a familiar friend of good livers through humility, unbending against the vices of evil-doers through zeal for righteousness; not relaxing in his care for what is inward by reason of being occupied in outward things, nor neglecting to provide for outward things in his anxiety for what is inward.
The ruler should always be pure in thought, inasmuch as no impurity ought to pollute him who has undertaken the office Purity of heart essential of wiping away the stains of pollution in the hearts of others also; for the hand that would cleanse from dirt must needs be clean, lest, being itself sordid with clinging mire, it soil all the more whatever it touches.
The ruler should always be a leader in action, that by his living he may point out the way of life to those who are put under him, He must teach by example and that the flock, which follows the voice and manners of the shepherd, may learn how to walk rather through example than through words. For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to do the highest things. For that voice more readily penetrates the hearer's heart, which the speaker's life commends, since what he commands by speaking he helps the doing by showing.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed.
The ruler ought also to understand how commonly vices pass themselves off as virtues. For often niggardliness excuses itself under the name of frugality, and on the other hand extravagance conceals itself under the name of liberality. Often inordinate carelessness is believed to be loving-kindness, and unbridled wrath is accounted the virtue of spiritual zeal. Often hasty action is taken for promptness, and tardiness for the deliberation He must be able to distinguish virtues and vices of seriousness. Whence it is necessary for the ruler of souls to distinguish with vigilant care between virtues and vices, lest stinginess get possession of his heart while he exults in seeming frugality in expenditure; or, while anything is recklessly wasted, he glory in being, as it were, compassionately liberal; or, in overlooking what he ought to have smitten, he draw on those that are under him to eternal punishment; or, in mercilessly smiting an offense, he himself offend more grievously; or, by rashly anticipating, mar what might have been done properly and gravely; or, by putting off the merit of a good action, change it to something worse.