The Cathedral Close

Today, we resume Book II (Ch. 3) of St. Gregory the Great’s treatise entitled Pastoral Care. The subheading of this book spells out its contents, “Of the Life of the Pastor.” Here, the saint explores the idea that the ruler as bishop should be always “chief in action”. While some of the language is a bit stilted, the St. Gregory’s meaning is clear and reinforced by the image of the vestments to be “put on” by the ruler: the bishop should be an example in his way of life to clergy and lay people alike.  Absent a godly life and personal example, clothes do not make the man.

The ruler should always be chief in action that by his living he may point out the way of life to those that are put under him. His life should stand as an example so that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words. He who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things. The voice that more readily penetrates the hearer’s heart is that which the speaker’s life commends, because what he commands by speaking he helps the doing of by showing.

It is said through the prophet, “Get you up into the high mountain, you that bringest good tidings to Sion.” (Isaiah 40:9) This means that he who is engaged in heavenly preaching should already have forsaken the low level of earthly works, and appear as standing on the summit of things. In this way he will so much the more easily should draw those who are under him to better things as by the merit of his life he cries aloud from heights above. So it is that under the divine law the priest receives the shoulder for sacrifice, and this the right one and separate to signify that his action should be not only profitable, but even singular. (Exodus 29:22) He should not merely do what is right among bad men, but transcend even the well-doers among those that are under him in the virtue of his conduct.

The breast also together with the shoulder is assigned to him for eating, that he may learn to immolate to the Giver of all that of himself which he is enjoined to take of the Sacrifice. He is empowered not only in his breast to entertain right thoughts, but with the shoulder of work invite those who behold him to things on high. He may covet no prosperity of the present life, and fear no adversity; that, having regard to the fear within him, he may despise the charm of the world, but considering the charm of inward sweetness, may despise its terrors.

Wherefore by command of the supernal voice (Exodus 29:5) the bishop or priest is braced on each shoulder with the robe of the ephod that he may be always guarded against prosperity and adversity by the ornament of virtues. Walking, as St. Paul says II Corinthians 6:7, in the armor of righteousness on the right hand and on the left, he strives only after those things which are before. He may decline on neither side to low delight.

Neither should prosperity elate nor adversity perturb him. Neither let smooth things coax him to the surrender of his will, nor rough things press him down to despair; so that, while he humbles the bent of his mind to no passions, he may show with how great beauty of the ephod he is covered on each shoulder. This ephod is also rightly ordered to be made of gold, blue, purple, twice dyed scarlet, and flue twined linen. (Exodus 28:8) As a result, it may be shown by how great diversity of virtues the priest ought to be distinguished. In the priest’s robe before all things gold glitters, to show that he should shine forth principally in the understanding of wisdom.

With gold there is blue, which is resplendent with aerial color, is conjoined, to show that through all that he penetrates with his understanding he should rise above earthly favors to the love of celestial things. This is a reminder lest, while caught unawares by his own praises, he be emptied of his very understanding of the truth. With gold and blue, purple also is mingled, which means, that the priest’s heart, while hoping for the high things which he preaches, should repress in itself even the suggestions of vice. It is if by virtue of a royal power, he may rebut them, in that he has regard ever to the nobility of inward regeneration. Accordingly, his manners guard his right to the robe of the heavenly kingdom. For it is of this nobility of the spirit that it is said through St. Peter, “You are a chosen generation, a royal priesthood.” (I Peter 2:9) With respect also to this power, whereby we subdue vices, we are fortified by the voice of St. John, who says, “As many as received Him, to them gave He power to become the sons of God. (St.John 1:12)

This dignity of fortitude the Psalmist has in view when he says, “But with me greatly honored have been Your friends, O God; greatly strengthened has been their principality.” (Psalm 138:17) For truly the mind of saints is exalted to princely eminence while outwardly they are seen to suffer abasement.

With gold, blue, and purple, twice died scarlet is conjoined, to show that all excellences of virtue should be adorned with charity in the eyes of the judge within; and that whatever glitters before men may be lighted up in sight of the hidden arbiter with the flame of inward love. Further, this charity, since it consists in love at once of God and of our neighbor, has the luster of a double dye.

He then who so pants after the beauty of his Maker as to neglect the care of his neighbors, or so attends to the care of his neighbors as to grow languid in divine love, whichever of these two things it may be that he neglects, knows not what it is to have twice dyed scarlet in the adornment of his ephod. But, while the mind is intent on the precepts of charity, it undoubtedly remains that the flesh be macerated through abstinence.

So, with twice dyed scarlet fine twined linen is conjoined. For fine linen (byssus) springs from the earth with glittering show: and what is designated by fine linen but bodily chastity shining white in the comeliness of purity? It is also twisted for being interwoven into the beauty of the ephod, since the habit of chastity then attains to the perfect whiteness of purity when the flesh is worn by abstinence. Since the merit of affliction of the flesh profits among the other virtues, fine twined linen shows white, as it were, in the diverse beauty of the ephod.