Distinction XLIII

GRATIAN. Part I. A priest ought also to be modest, so that he may unceasingly display modesty both in morals and in words. Hence in the Song of Songs the cheeks of the bride, that is, preachers, are compared to a turtledove. §1. He ought also to have the grace of teaching, because, as Jerome says: “An innocent manner of life without speech does as much harm by its silence as it profits by its example. For wolves are to be driven away by the barking of dogs and by the staff.” In teaching itself, however, a ruler ought to be discerning, lest he either utter things that should be kept silent or keep silent about things that should be said. Hence Gregory says in chapter XV [Part II] of his Pastoral Rule [c. 4]:

Let a ruler be discerning in silence and useful in speech, lest he either utter what should be kept silent or keep silent about what should be uttered. For just as incautious speech drags into error, so indiscreet silence leaves in error those who could have been instructed. For often improvident rulers, fearing to lose human favor, are afraid to speak right things freely; and, according to the voice of Truth, they no longer serve the guardianship of the flock with the zeal of shepherds, but in the manner of hirelings, because when the wolf comes they flee by hiding themselves beneath silence. Hence the Lord, reproving them through the Prophet, says in Isaiah: “Mute dogs, unable to bark.” Hence again he complains, saying in Ezekiel: “You have not gone up against the enemy, nor have you set up a wall for the house of Israel, that you might stand in battle on the day of the Lord.” For to go up against the enemy is to oppose the powers of this world with a free voice in defense of the flock. And to stand in battle on the day of the Lord is to resist those fighting perversely out of love of justice. For what else is a pastor’s fear of speaking right things than to have offered his back by keeping silent? If indeed he opposes himself for the flock, he sets a wall against the enemies for the house of Israel. Hence again it is said to the delinquent people in Jeremiah: “Your prophets saw false and foolish things for you, and they did not lay open your iniquity, that they might provoke you to repentance.” For in sacred eloquence teachers are sometimes called prophets, who, while they point out that present things are fleeting, reveal the things that are to come. The divine word reproves them for seeing false things because, while they fear to correct faults, they vainly flatter the delinquent with promised security. They by no means lay open the iniquity of sinners because they keep silent from the voice of reproof. For the word of correction is the key of opening, because by reproving it uncovers a fault that often even the one who committed it does not know. Hence Paul says to Titus: “That he may be able to exhort in sound doctrine and to reprove those who contradict.” Hence it is said through Malachi: “The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts.” Hence through Isaiah the Lord admonishes, saying: “Cry out; do not cease; lift up your voice like a trumpet.” For whoever approaches the priesthood undertakes the office of a herald, so that by crying out he may himself go before the coming of the judge who follows terribly. Therefore, if a priest is ignorant of preaching, what voice of crying out will the mute herald give? Hence in the Acts of the Apostles it is said that the Holy Spirit rested upon the first pastors in the form of tongues, because, assuredly, he immediately makes those whom he has filled speak concerning him. Hence Moses is commanded in Exodus that, when the priest enters the tabernacle, he should be surrounded by bells, so that he may have the voices of preaching and not offend the judgment of the heavenly inspector through silence. For it is written: “That the sound may be heard when he enters the sanctuary in the sight of the Lord, and that he may not die.” For a priest entering or leaving dies if no sound is heard from him, because he summons against himself the wrath of the hidden judge if he proceeds without the sound of preaching. Appropriately, moreover, the bells are described as inserted in his garments. For what else ought we to understand by the garments of the priest than right works? The Prophet bears witness, who says in Psalm CXXXVI: “Let your priests be clothed with justice.” Therefore bells adhere to his garments so that the works of the priest themselves, together with the sound of his tongue, may proclaim the way of life. But when a ruler prepares himself to speak, let him attend with how great a zeal of caution he speaks, lest, if he is swept into speaking inordinately, the hearts of the hearers be struck by the wound of error and, while perhaps he desires to appear wise, he foolishly cut apart the bond of unity. Hence Truth says in Mark: “Have salt in yourselves, and have peace among yourselves.” By salt, indeed, the wisdom of the word is designated. Therefore, let one who strives to speak wisely greatly fear lest the unity of the hearers be confounded by his speech. Hence Paul says to the Romans: “Not to be wise beyond what it is fitting to be wise, but to be wise unto sobriety.” In Exodus, according to the divine voice, pomegranates are joined to the bells on the priest’s garment. For what is designated by pomegranates except the unity of faith? For just as many seeds within are protected by a single rind outside in one pomegranate, so the unity of faith covers the innumerable peoples of the holy Church, whom a diversity of merits holds within. Therefore, lest an incautious ruler rush forth to speak, Truth herself proclaims to the disciples in Mark what we have already set forth: “Have salt in yourselves, and have peace among yourselves,” as if she were figuratively saying through the vestment of the priest: Join pomegranates to the bells, so that in everything you say you may hold the unity of faith with cautious observance. §1. It must also be provided with solicitous attention by rulers that not only perverse things but not even right things be uttered by them excessively and inordinately, because often the force of things said is lost when it is cheapened in the hearts of hearers by the incautious importunity of loquacity; and this same loquacity, which does not know how to serve the hearers for the use of advancement, defiles its author. Hence it is well said through Moses in Leviticus: “The man who suffers a flow of seed shall be unclean.” For in the mind of hearers the even quality of speech that is heard is the seed of a thought that will follow, because, while a discourse is conceived through the ear, a thought is generated in the mind. Hence the distinguished preacher was called a “word-sower” by the wise men of this world in the Acts of the Apostles. Therefore, one who sustains a flow of seed is declared unclean because, subjected to much speaking, he defiles himself by that which, if he uttered it in an orderly manner, could have brought forth the offspring of right thought in the heart of the hearers; and while he flows away incautiously through loquacity, he pours out seed not for the use of generation but unto uncleanness. Hence Paul also, when he admonished his disciple concerning persistence in preaching, said in the Second Epistle to Timothy: “I testify before God and Christ Jesus, who will judge the living and the dead, and by his coming and his kingdom: preach the word; be urgent in season, out of season.” Before he said “out of season,” he placed “in season,” because, assuredly, in the mind of the hearer he destroys himself by his own cheapness if his importunity does not know how to possess timeliness.

Likewise Origen. Part II. We have it among the commandments that, when coming to a city, we should first learn who in it is worthy for us to take food with him. How much more ought one to know who and of what quality is the person to whom the words of immortality are to be entrusted? For we ought to be solicitous lest we cast our pearls before swine. But for other reasons it is useful for me to have knowledge of this man. For if I know that he is corrected and blameless in those things concerning which it cannot be doubted that they are good—that is, if he is sober, merciful, just, meek, and humane, things no one doubts are good—then it will appear consequent that what is lacking in faith and knowledge should also be conferred upon one who possesses the goods of the virtues, and that he should be corrected in the things in which his life, otherwise approved in the remaining matters, appeared to be stained. But if he remains enveloped and defiled in sins that are manifest, I ought not to utter anything to him concerning the more secret and remote things of the divine judgment; rather, I should protest and admonish him to cease sinning and to correct his deeds from vices. But if he thrusts himself forward and provokes us to say things that it is not fitting for one acting less rightly to hear, we ought prudently to elude him. For to answer absolutely nothing does not appear useful on account of the hearers, lest perhaps they think that we decline the contest from lack of an answer and the faith of those who do not understand our purpose be injured.

Likewise Anacletus [epistle I to all Bishops]. Part III. We know, however, that many harass teachers for this reason, so that they may destroy them and fulfill the resolutions of their own will. Nevertheless, teachers ought not on that account, insofar as their powers suffice, to withdraw from right emulation and good intention, knowing that blessed are those who suffer persecution for justice.

Likewise Gregory to Bishop Venantius [Book I, epistle 33]. Paul says to the Ephesians: “My hands are clean from the blood of all of you, for I did not shrink from announcing to you the whole counsel of God.” Therefore, he would not be clean from their blood if he had been unwilling to proclaim God’s counsel to them, because when a pastor is unwilling to reprove delinquents, he undoubtedly kills them by keeping silent.

Likewise Pope Nicholas [to Emperor Michael, in the epistle whose beginning is We had proposed]. The dispensation of heavenly seed has been enjoined upon us: “Woe to us if we do not scatter it; woe if we keep silent.” Since the vessel of election fears this and cries out, how much more is it to be feared by any insignificant person? Accordingly, just as no slight danger lies upon pontiffs for having kept silent about what is fitting, so no moderate peril—may it be absent—belongs to those who, although they ought to obey, despise. Part IV. GRATIAN. A priest ought equally to observe that he not begin by his preaching to disclose secret mysteries to the unworthy and those who do not understand. For one who teaches things that cannot be understood by the hearers effects not their utility but his own ostentation. Hence in the exposition of “Blessed are the undefiled” it is said: “It is a vice of the mind to divulge secrets to the unworthy, which happens either through incautious loquacity, when an irrevocable word flies without judgment; or through flattery, so that he may please the one to whom he reveals secrets; or through boasting of knowledge, so that he may appear to know more things.” In all these things it is indeed given to be understood how great discretion there ought to be in a priest’s preaching. If perhaps he lacks it, he is judged unworthy of the priestly office as though with a twisted nose.