Holy Bishops in Late Antiquity. Claudia RappЧитать онлайн книгу.
of caring for souls. Ably bearing the responsibility for the people entrusted to them, they untiringly supplicate God for the sins of all as for their own; and, like an Aaron, offering the sacrifice of a contrite heart and a humble spirit, which appeases God, they turn the wrath of future punishment from their people. By the grace of God they become indicators of the divine will, founders of the churches of Christ after the Apostles, leaders of the faithful, champions of truth, enemies of perverse teaching, amiable to all the good, terrifying even in appearance of those of evil conscience, avengers of the oppressed, fathers of those regenerated in the Catholic faith, preachers of the things of heaven, shock troops in battles unseen, patterns of good works, examples of virtues, and models for the faithful. . . . These are they who have merited the priesthood not by courting favor but by living spiritually; who, elevated not by the support of human patronage but by divine approbation, do not applaud themselves because of the excellence of their high office.126
These “true priests” represent the ideal of the priesthood that the clergy should strive to attain. Pomerius does not go into further detail about them, nor does he explain in what relation they stand to the ordained clergy of his day. He also does not associate the “true priests” in any way with the monastic life, or with men who are recognized as holy men or saints.
The subsequent chapters in Pomerius’s work contain concrete advice to priests on a wide range of issues: the admonition, rebuke, and, if necessary, excommunication of sinners; the administration of church finances not as if it were personal property, but for the benefit of the poor and needy; and the avoidance of concupiscence for money, food, and wine through “spiritual abstinence,” which allows for the use of these goods, provided it is undertaken in an attitude of complete indifference. Pomerius is too much of a pragmatist to demand radical lifestyle changes of the priests. He does not believe that sinners can be brought to contrition merely by observing the exemplary lifestyle of their priests. All he asks for in the priesthood is a reform in outlook, a sense of responsibility for the spiritual and material well-being of their flock, and moderation in their desire for the comforts of life.
The third book turns to a philosophical discussion of virtues and vices. Pomerius highlights the importance of four virtues in particular for the active life of priests: justice, temperance, fortitude, and prudence. Justice is described as “something of a social virtue” because it increases in the measure in which it is applied.127 The priest who helps others to grow in their faith himself experiences an augmentation of virtue as a result:
They act contrary to justice who, when they have been chosen because of the merit of their way of life or their learning, give preference to leisurely study over the fruitful good of ruling the common folk and who, though they could help the church in its labors, shun the work of a burdensome administration for the sake of enjoying repose.128
The contemplative life in pursuit of learning and the active life of administration are equally valuable before God. The scholar and the priest should follow the path laid out for them, in the confidence that “they travel towards one homeland and arrive at one kingdom, doing service in different capacities as Christ, the King of all, calls them.”129 This is Pomerius’s answer to the dilemma of his friend Julianus, which prompted the composition of this work. The priesthood is neither a burden nor a distraction from man’s supreme purpose to perfect himself in solitude, but it is a calling by God to reach personal sanctification through the active life.
Gregory the Great’s Pastoral Care had its origin in the months after his accession to the episcopal see in Rome in 590. He had already spent the previous eleven years in the service of the church, first as a deacon, then as papal legate to Constantinople. Prior to his ecclesiastic career, Gregory had acquired ample experience in civil administration, since his privileged senatorial background and his extensive studies in grammar, rhetoric, and law had led to his appointment as city prefect in Rome in 572/573. His Pastoral Care reveals the concern of an experienced administrator for the practical aspects in the exercise of ecclesiastical office.130 It also addresses the tension between the contemplative and the active life to which Christian officeholders are exposed.131 Like John Chrysostom’s treatise, Gregory’s Pastoral Care begins as an apology to a close friend for his own desire to hide in order to avoid the responsibility of office. The work enjoyed instant popularity. The author himself sent copies to several bishops and priests of his acquaintance. It also reached the court of the emperor Maurice in Constantinople and was translated there into Greek.132 It was widely circulated in the Latin Middle Ages, when it was even read as a “mirror of princes”: religiously sanctioned ecclesiastical leadership and religiously sanctioned royal leadership were obviously thought to have a great deal in common. With Pastoral Care, finally, we have a proper and complete manual for priests, a how-to guide for the discharge of the priestly office that is concrete testimony to Gregory’s manifold efforts to breathe new life into the ecclesiastical administration of Italy. This was not an easy task. In his personal letters, Gregory admits that he was often overwhelmed by the challenge of maintaining a religious outlook in the midst of administrative work: “Under the pretext of the episcopate, I am reduced to the concerns of the world.”133
Gregory’s Pastoral Care proceeds in systematic and logical fashion, arranged in four books:
The nature of the case requires that one should carefully consider the way in which the position of supreme rule ought to be approached, and when it is duly reached, how life should be spent in it; how, in a life of rectitude, one should teach others; and, in the proper performance of his teaching office, with vigilance one should realise each day one’s weakness. All this must be ensured lest humility be wanting when office is assumed, the way of life be at variance with the office accepted, teaching divest life of rectitude, and presumption overrate teaching.134
Writing two centuries after John Chrysostom, Gregory senses the need to remind the priests in his charge not to take their ordination into the Christian ministry lightly nor to neglect the duties of their office. He follows Chrysostom in declaring ordination to be the final confirmation of personal virtues, a responsibility for service to others that those in possession of the requisite virtues cannot reject. He places particular emphasis on the congruity of personal lifestyle and teaching. Only if the priest himself is perceived as practicing what he preaches will his words be heeded and he will become an exemplar to others. All of book 3 is dedicated to the issue of preaching. After dealing with teaching by example, Gregory gives detailed and practical advice on how to address an audience that consists of men and women of different social backgrounds who have different life experiences and spiritual needs. Gregory here reaches an unprecedented level of reflection on preaching, which was only barely hinted at in Chrysostom’s treatise. He places a high prize on the priest’s role as interpreter of the Word of God and on his interaction with his congregation through his sermons. The possession of personal virtues validates and lends authority to the priest’s words of textual interpretation and moral admonition from the pulpit. In other words, the bishop’s ascetic authority lends credence to his claim to possess spiritual authority.
CHAPTER THREE
Spiritual Authority
Spiritual authority is the authority that comes from the possession of the Holy Spirit. In its purest form, it is received as a divine gift, without any participation or preparation on the side of the recipient. The active involvement of the individual to prepare himself for the receipt of this gift, or to enhance the gift that has already been received, falls under the purview of what I call ascetic authority and will be discussed in the next chapter. The present chapter begins with an investigation of the conception of spiritual authority among the Greek church fathers. The distinction they made between bearers of the Spirit (pneumatophoroi) as passive recipients of the Spirit and bearers of Christ (christophoroi) as conscious collaborators of the Spirit shows how ascetic authority—with its emphasis on an individual’s active contribution—could be placed at the service of spiritual authority. The Spirit is, by its very nature, expansive and communicates itself, through the pneumatophoros, to others. One of its effects on the individual is to open up and maintain unclogged his channels of communication with the divine, which he can then impart to his surroundings. In this way, the Spirit-bearer becomes a holy man in communication with others. The second part of this chapter therefore