Abstract
We are very pleased to present this learning guide for St. Gregory's Book of Pastoral Rule as the second entry in our Tolle Lege series in the Christian Education Journal. For the first entry on Augustine's On Christian Teaching, see CEJ Vol. 20(1), pp. 117–125. As John David Trentham stated there, “The aim for this initiative is to publish curricular resources designed to guide students into beneficially and productively learning from significant literary texts in our field.” We hope this learning guide fulfills that aim, and that it serves you and your students as a tool for deeper reading and learning.
Introduction
By Alex Sosler
St. Gregory the Great was the Pope at the turn of the 7th century and who John Calvin declared as the last good pope (to ease your Protestant mind). He likely wrote A Book of Pastoral Rule as a bishop before he was elected Pope in 590. He was writing as an encouragement for monks concerned with the contemplative life to enter the priesthood and serve the active life of care for souls. In our contemporary culture of typically low ministry standards, Gregory raises our eyes higher—almost impossibly high. But he is strongly concerned about the moral qualifications of a minister of God, and my students always have a fruitful discussion over this first part of the book.
The second and larger portion of the book is about the care of souls. In essence, it's about how to approach the private ministry of the word to different types of people. Here, Gregory knows that public ministry is not the primary function of a pastor. Pastoral ministry is about the thousands of conversations and personal encounters in moments small and big. People need to be counseled differently based on their different dispositions: men and women, old and young, the poor and the rich, the meek and the passionate, the humble and the haughty, etc. There is no one-size-fits-all to pastoral care. Gregory provides aspiring pastors with his distilled wisdom in many of these opposites. In so doing, Gregory provides a great help as future pastors are being trained for their own ministry to people.
I’ve used this text in a Foundations of Christian Ministry class to shape how the early church viewed pastoral responsibility. I could see it used in a Pastoral Theology course or even in a Counseling Integration class. Its ancient distance is an obstacle to overcome for some students, but it's a source of grounding wisdom and tradition. A Book of Pastoral Rule has always provided a rich discussion in my classroom.
Shawn Wilhite at California Baptist University compiled the following reading guide. He uses it to guide students while reading and for classroom discussion. I look forward to implementing this in my future classes as I seek to form, shepherd, and disciple a new generation of ministry leaders.
Reading and Reflection Questions
By Shawn J. Wilhite
English Translation:
Demacopoulos, George E., ed. St Gregory the Great: The Book of Pastoral Rule. Popular Patristics Series 34. Yonkers, NY: St. Vladimir's Press, 2007.
Read § 1.1:
In § 1.1, what does Gregory mean when he says, “the care of souls is the art of arts,” and what are the implications for a foolish person? Additionally, in § 1.1, Gregory displays and describes who and why the inexperienced should not be placed in a position of shepherding authority? What reasons does he provide? Then, provide a few additional concerns from the Scriptures. The concerns that Gregory provides in § 1.2 correspond to clergy who have faulty ethics. How does Gregory describe a person who cannot put to practice what they themselves investigate in the Scriptures? Why do the ethics of a shepherd matter, according to Gregory? What is at stake for the shepherd when their “heart is divided” in § 1.4? How can the supervision of others create a divided heart, and how may they mitigate such concerns? Read § 1.5:
How does Gregory critique the purely ascetic vision of the pastoral Office? What kind of person does Gregory describe in the beginning of this section? Why does he admonish them? What Scripture does Gregory use and how does he apply the Scriptures to this circumstance? Give some time to personal self-reflection. How, if at all, does Gregory speak directly to you, and how might you be warding off the call of God? When, according to Gregory in § 1.6, might it be possible to flee pastoral and shepherding responsibilities? Why must other virtues be present? What is it about the presence of other virtues that makes this a good decision? Gregory uses Isaiah and Jeremiah as types for the Office in § 1.7. What and how do these two prophets communicate about the ministerial calling of God? Read § 1.9:
Describe how Gregory perceives that one's calling can be both virtuous and a way to conceal evil? For Gregory, why is it important for the person to acquire humility before climbing the ranks of bishop/pastor? Think of Scripture passages that warn similarly? Reflect more on why the future minister must demonstrate a posture of humility before assuming this Office. Read § 1.10–11:
Describe the two kinds of people that Gregory discusses. What metaphors does Gregory employ to describe the person who should not assume spiritual oversight of others? Reflect on both lists. Choose two qualities from both types of persons that describe you in this moment. In § 2.1, Gregory provides a quick list of qualities that should accompany the person who has acquired the Office. List these qualities and inquire why Gregory assumes these features? According to Gregory in § 2.2, what does it mean to be “pure in thought?” According to Gregory in § 2.3, what does it mean to be “first in service?” Why are these deeds necessary? Read § 2.4:
According to Gregory, what does it mean to be discerning in speech and in silence? What is at stake? What comes to mind when you read the following line: “Spiritual directors must be careful not only to guard against saying something wrong, but also to avoid offering the right words too frequently or unprofessionally, because often the virtue of what is said is lost when it is enfeebled in the hearts of the audience since the speech was offered hastily or carelessly. This type of speech defiles the speaker because it shows that he does not know how to serve the advanced needs of his audience.” According to Gregory in § 2.5, what does it mean to be a “compassionate neighbor to everyone and superior to all in contemplation?” Read § 2.5:
What is meant by the phrase: “Those who preside over others should exhibit a type of behavior that will lead the laity to disclose their secrets to them. Consequently, when the weak endure the waves of temptation, they will return to their pastor's counsel as a crying child who seeks its mother's breast. And in the solace of his counsel and the tears of prayer, the laity will cleanse themselves of the defilement of sin that attacks them.” How might this comment affect our posture and activities with the people to whom we minister? According to Gregory in § 2.6, what does it mean to be “a humble companion to the good and firm in the zeal of the righteousness against the vices of sinners?” Read § 2.7:
According to Gregory, what does the following mean: “The spiritual director should not reduce his attention to the internal life because of external occupations, nor should he relinquish his care for external matters because of his anxiety for the internal life?” What prohibits people from listening to the preacher? Reflect upon the following comment. Is this right or wrong and how might this be recovered for our present ministerial setting? “In performing these things, directors should be vigilant; otherwise, as they are preoccupied with care of external matters, they will be drawn away from their concern for the internal life. As we have said, it often happens that the heart of the spiritual director cools in its affects for the internal life when it is preoccupied with temporal concerns. And busied back and forth, these men forget that they have undertaken the care of souls. Therefore, it is necessary that the attention that is given to the external concerns of the laity must be kept to a certain limit.” According to Gregory in § 2.8, what does it mean to be “vigilant that he is not assailed by a desire to please others?” According to Gregory in § 2.9, what does the following mean: “The spiritual director ought to know that there are many vices that appear as virtues?” Describe the allegorical moves of Gregory in § 2.11. How does the Ark relate to ministry and the director's commitment to Scripture? After reading § 2, what section resonates more with you in this season? Why so? In § 3.Prol., Gregory mentions a principle from Gregory of Nazianzus. What is the principle and how would you reflect upon such an idea? Is this true (why or why not)? Explore how this is true/untrue in your own ministry setting. In § 3.1, Gregory provides psychological profiles of the kinds of people residing in his care. Identify a total of ten kinds/categories of people that stand out to you. What does this list communicate about Gregory's role as a spiritual director? Locate the Ten Categories in §§ 3.2–40:
How does Gregory describe these individual psychological profiles? What Scripture, if at all, does he use to describe how the spiritual director should administer the medicine of God? What does Gregory suggest as solutions or responses to these psychological profiles? How would you respond, what Scripture passages would you appeal to, and what theological categories come to mind to respond to these psychological profiles? Can you identify people in your own ministry in a way that Gregory cares for his people? For yourself and with your local leadership, reflect upon the people in your care and the categories similar to what Gregory provides. What must the Preacher do after the sermon is delivered and why? Reflect upon the final paragraph of Part IV regarding the image of a painter. What spiritual reflection comes to mind? How does this cause you to consider the people in your own care?
