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Popular Patristics Series #34
The Book of Pastoral Rule
Recognized as the most thorough pastoral treatise of the patristic era, this sixth-century work by St Gregory the Great carefully details the duties and obligations of the clergy concerning the spiritual formation of their flock.
212 pages, Paperback
First published January 1, 600
About the author
Pope Gregory I
233 books41 followersPope Gregory I, commonly known as Saint Gregory the Great (born in 540), became Pope in 590 and was a vigilant guardian of the Church’s doctrine. He was the founder of numerous monasteries including a school for the training of church musicians. He collected the melodies and plain chant so associated with him that they are now known as Gregorian Chants. In his lifetime, he was a Monk, an abbot, a leader of Italy. Also, a momentous influence on the Catholic Church through doctrine, organization and discipline. Gregory of Tours tells us that in grammar, rhetoric and dialectic he was so skillful as to be thought second to none in all Rome. Gregory became a patron saint of England for sending St. Augustine of Canterbury on missions there. One of Gregory's greatest accomplishments were his writings Dialogues, a book on the Lives of the Saints. He was proclaimed a Doctor of the Church by Pope Boniface VIII in 1295.
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Displaying 1 - 30 of 94 reviews
July 9, 2023
This really should be required reading for every potential pastor, ideally with a professor or mentor as a guide. It’s a classic for a reason.
March 13, 2023
This will be a work that I return to again over the years. This piece is a blessing for all who read it as it challenges those in pastoral ministry, and helps the laity to see the role of the leadership. While there are a few “Roman Catholic” doctrines present, overall the work is filled universal advice for all leaders in the church.
September 15, 2020
The most thorough pastoral treatise of the patristic era. Gregory the Great (AD 540–604) insightfully examines a shepherd’s qualifications, his life, and his teaching. Stirring and applicable counsel from which any modern pastor will benefit; hard to believe this was written 1,500 years ago—a full millennium before the Reformers(!).
January 29, 2024
“Either discipline or kindness is lacking if one is ever exercised independently of the other” 67
Sadly I know people who separate the two more than they should…
Also loved, “Moreover, those who recognize the evil of their neighbours but remain silent withdraw, so to speak, medicine from visible wounds and become the authors of death in that they do not cure the poison when they can”
Was timely to come upon this quote from Gregory, as the difference between “peacemaking” and “peacekeeping” has been something on my mind a lot recently.
Sadly I know people who separate the two more than they should…
Also loved, “Moreover, those who recognize the evil of their neighbours but remain silent withdraw, so to speak, medicine from visible wounds and become the authors of death in that they do not cure the poison when they can”
Was timely to come upon this quote from Gregory, as the difference between “peacemaking” and “peacekeeping” has been something on my mind a lot recently.
January 23, 2021
I love the head behind this book and the deep wisdom for pastoral care.
The book is saturated in Scripture - but often goes off on allegorical flights of fancy. But, it is sound.
I love the way he looks at the complexities of personalities and the different ways the Bible should be applied.
As with all older books, it is a harder read...but well worth it.
The book is saturated in Scripture - but often goes off on allegorical flights of fancy. But, it is sound.
I love the way he looks at the complexities of personalities and the different ways the Bible should be applied.
As with all older books, it is a harder read...but well worth it.
August 8, 2023
I struggled to decided whether this book should have 3 or 4 stars. There’s so much wisdom here and Gregory the Great’s words are as rich as ever for pastors today. However, he’s repetitive, lengthy, and exhausts his points a great deal like many others in the early-middle centuries. Gregory wrote this to the church in another time & world and it shows, however that shouldn’t keep us away.
April 30, 2023
Read this for the Center for Baptist Renewal’s 2023 Spirituality Reading Challenge. Great book to think through how a pastor ought to live.
“I am trying to point others to the shore of perfection, as I am tossed back and forth by the waves of sin…I beg you to sustain me with the plank of your prayers.”
“I am trying to point others to the shore of perfection, as I am tossed back and forth by the waves of sin…I beg you to sustain me with the plank of your prayers.”
March 17, 2018
This manual for pastors by St Gregory the Great is very, very good. I regret that I didn't read it while I was in seminary because it would have had a significant impact on my training and formation.
This is the most influential ancient work written specifically for pastors regarding their preaching, teaching, and counseling, and though it is 1400 years old, not a single sentence in it is without value. Indeed, Gregory's guidance is timeless, which is very cool to think about. A pastor living in a tiny hut in central Italy in the year 600 had some of the same "a-ha!" moments while reading this book that I have had in a house in southern Minnesota in the year 2018 while reading this book. If that is not an incredible indication of Gregory's brilliance and wisdom, and a testimony to the beautiful work of the Holy Spirit, I don't know what is.
The book is organized into four parts, with the third part composing roughly 60% of the entire volume and the final part being a scant three and a half pages. Therefore most of Gregory's advice is found in part three. Here Gregory offers basically a series of scenarios and gives spiritual direction on the proper way to preach and minister to different sorts of people. This is, as the name explicitly states, a book for pastors in their ruling, but I have not doubt of its great value for laypeople as well, especially those who are engaged in teaching or church leadership.
As a conclusion to this brief review I'll include three of my favorite quotations from the book:
"For one fasts not for God, but for himself, if he does not offer to the poor what he denies himself during the period of fasting, but rather saves it for a later time for his own stomach" (139).
"[The mis-interpreters of Scripture] should consider that sacred Scripture is lit as a type of lantern for us in the night of the present life, but when its words are not understood properly, it produces not light but darkness; although a flawed understanding does not lead directly to a perversion of mind, unless it is first inflated by pride. For when some think that they are wiser than others, they despise to follow another to a better understanding. What is worse, in their desire to create for themselves an image of expertise among the uninformed masses, they work diligently to destroy the correct interpretation of others and to replace it with their own perversions" (157).
"Let [pastors] first perform lofty deeds and then convince others to live well. Let them first strike themselves with the wings of their thoughts. Let them carefully examine whether there is anything about themselves that is sluggish and, if so, correct it with strict observance. Only then should they tell others how to live their lives. Let them first correct their own sins through tears and then denounce what is punishable in others. But before they offer any words of exhortation, they should proclaim by their actions everything that they wish to say" (207).
This is the most influential ancient work written specifically for pastors regarding their preaching, teaching, and counseling, and though it is 1400 years old, not a single sentence in it is without value. Indeed, Gregory's guidance is timeless, which is very cool to think about. A pastor living in a tiny hut in central Italy in the year 600 had some of the same "a-ha!" moments while reading this book that I have had in a house in southern Minnesota in the year 2018 while reading this book. If that is not an incredible indication of Gregory's brilliance and wisdom, and a testimony to the beautiful work of the Holy Spirit, I don't know what is.
The book is organized into four parts, with the third part composing roughly 60% of the entire volume and the final part being a scant three and a half pages. Therefore most of Gregory's advice is found in part three. Here Gregory offers basically a series of scenarios and gives spiritual direction on the proper way to preach and minister to different sorts of people. This is, as the name explicitly states, a book for pastors in their ruling, but I have not doubt of its great value for laypeople as well, especially those who are engaged in teaching or church leadership.
As a conclusion to this brief review I'll include three of my favorite quotations from the book:
"For one fasts not for God, but for himself, if he does not offer to the poor what he denies himself during the period of fasting, but rather saves it for a later time for his own stomach" (139).
"[The mis-interpreters of Scripture] should consider that sacred Scripture is lit as a type of lantern for us in the night of the present life, but when its words are not understood properly, it produces not light but darkness; although a flawed understanding does not lead directly to a perversion of mind, unless it is first inflated by pride. For when some think that they are wiser than others, they despise to follow another to a better understanding. What is worse, in their desire to create for themselves an image of expertise among the uninformed masses, they work diligently to destroy the correct interpretation of others and to replace it with their own perversions" (157).
"Let [pastors] first perform lofty deeds and then convince others to live well. Let them first strike themselves with the wings of their thoughts. Let them carefully examine whether there is anything about themselves that is sluggish and, if so, correct it with strict observance. Only then should they tell others how to live their lives. Let them first correct their own sins through tears and then denounce what is punishable in others. But before they offer any words of exhortation, they should proclaim by their actions everything that they wish to say" (207).
March 12, 2013
My March pick for my Ancient Mentors reading series was Gregory the Great's Pastoral Care. Gregory's is considered early Medieval, so I chose him as an influential figure of the period.F.H. Dudden (1905) says that Gregory's maxims in Pastoral Care were what "made the bishops who made modern nations." The ideal Gregory upheld was for centuries the ideal of the West's clergy.
Pastoral Care (or Regula Pastoralis) was originally written in 590 CE as an apology for Gregory's wish to escape the office of pope after the death of Pelagius II. Similar works had already been written by Gregory of Nazianzus and John Chrysostom, and especially Nazianzus' work on pastoral care was influential for Gregory's life and work. Structurally, the book is divided into four parts. First, Gregory presents the difficulties of pastoral ministry and the office of shepherd. Second, he discusses the importance and necessity of the inner and outer life of the pastor for the work of ministry. Third, in Gregory's longest section he advises on how the ministry of the Word is to vary depending on audience--your teaching should be context-appropriate. Fourth, Gregory highlights the importance of always remembering and recognizing your infirmities so that you will not become conceited in the pastorate.
Overall, I'm happy I read the book. That said, it wasn't the most mind-blowing read ever. What intrigued me most (while in many places bored me to death) was Gregory's attention to the various struggles believer's face in the Christian life and their need to have tailored, specific ministry according to their needs. Gregory is not a great exegete. You'll find his interpretation of passages strained and wanting, e.g. when discussing the inner and outer life of the ministry Gregory makes multiple allegorical interpretations of the garments and ministry of the Aaronic priesthood; Aaron's breastplate was symbolic of purity of thought, the pomegranates unity of faith. He was a man of his time, but I appreciated the effort to try to arrive at a biblical model of New Testament pastoral ministry using the breadth of Scripture.
Notes:
Part 1:
-the government of souls is the art of arts
-don't foul the water of the sheep by your crooked steps
-don't busy yourself with external matters and neglect and forget yourself (and vice versa)
-Isaiah & Jeremiah give picture of one who laudably desires the office and one driven to it by compulsion. There are commendable desires and dangers in both.
-loved chapter 9: The mind of those who crave pre-eminence, for the most part flatters itself with imaginary promises of performing good works--basically, the mind lies to itself about itself and makes believe it loves good work when actually it does not and wishes for mundane glory.
-chap 11--not all Levites could offer at Temple--only those who were ceremonial set apart and without blemish.
Part 2: Life of a Pastor
-what fascinated me about this passage was Gregory's desire to reflect on ministry through the lens of the OT priesthood. I think something like this could be done well if it was seen through a redemptive-historial lens of Christ's person and work as the High Priest and Chief Shepherd.
-Purity of thought
-exemplary conduct
-discreet in silence/profitable in speech: don't be a dumb dog, unable to bark
-Be a neighbor to all: ascend in thought and descend in service
-be a comrade to good and stern with evil
-Dont be so busy with external that you neglect internal, and vice versa (e.g. Moses and Jethro)--Study AND Serve
-don't be zealous to please men: "For that man is an enemy to his Redeemer who on the strength of the good works he performs, desires to be loved by the Church, rather than by Him. Indeed, a servant is guilty of adulterous thought, if he craves to please the eyes of the bride when the bridegroom sends gifts to her by him."
-don't put cushions under every elbow
-seek to be loved in order to be listened to (1 Cor 10:33; Gal 1:10)
Part 3:
-Not all teaching is suitable for everyone
-Like a harpist, all one doctrine, but not same exhortation
-Gregory lists all different types of people--reminds me of William Perkins, The Art of Prophesying
-be harsher with men; gentle with women
-severe with youth; gentle with elderly
-admonish the wise to stop knowing what they know
-reprove insolent by showing what they've done has been ill-done
-How to admonish the sick: The sick are to be admonished to consider what great health of the heart is bestowed by bodily affliction, for it recalls the mind to a knowledge of itself and renews the memory of our infirmity, which health commonly disregards.
-gospel-driven patience: To preserve the virtue of patience, the sick are to be admonished ever to bear in mind how great were the evils endured constantly by our Redeemer at the hands of those whome He had created, how many horrible insults of reproaches He endured, how many blows in the face He received at the hands of scoffers, while He was daily snatching the souls of captives from the power of the ancient Enemy; that while cleansing us from the power of salvation, He did not screen His face from the spitting of perfidious men, that He silently endured the scourging to free by His mediation from eternal torments, that He endured the buffeting to give us everlasting honors among the choirs of angels, that while saving us from being pierced by our sins, He did not shrink from offering His head to thorns; that He took the bitter gall in His thirst in order to inebriate us with everlasting sweetness, that when mockingly adored, He held his peace and adored in our behalf the Father, though equal to Him in the Godhead, and that He who was the life passed to death that He might prepare life for those who were dead. Why, then, is it considered hard that a man should endure stripes from God for his evil-doing, if God endured so great evil in requital for His own good deeds? Or what man is there of sane mind who is ungrateful for being himself smitten, when He who lived here without sin did not depart hence without a scourging?
-The pride of the Devil became, therefore, the occasion of our perdition, and the humility of God proved to be the pledge of our redemption. For our Enemy, created like all other things, wished to appear superior to all, but our Redeemer, remaining great above all things, deigned to become little among all. Let the humble, therefore, be told that in abasing themselves, they rise to the likeness of God.
-don't love the pilgrimage over the home-country (to those who are well off and wealthy)
-Gregory says that marriage is primarily for procreation and not pleasure, so you shouldnt have too much sex.
-the preacher should make himself heard by deeds more than words (wrong).
Part 4:
-the consciousness of virtue is a pitfall for the soul.
-basically, after you preach remind yourself of all your failings so you don't become proud.
Pastoral Care (or Regula Pastoralis) was originally written in 590 CE as an apology for Gregory's wish to escape the office of pope after the death of Pelagius II. Similar works had already been written by Gregory of Nazianzus and John Chrysostom, and especially Nazianzus' work on pastoral care was influential for Gregory's life and work. Structurally, the book is divided into four parts. First, Gregory presents the difficulties of pastoral ministry and the office of shepherd. Second, he discusses the importance and necessity of the inner and outer life of the pastor for the work of ministry. Third, in Gregory's longest section he advises on how the ministry of the Word is to vary depending on audience--your teaching should be context-appropriate. Fourth, Gregory highlights the importance of always remembering and recognizing your infirmities so that you will not become conceited in the pastorate.
Overall, I'm happy I read the book. That said, it wasn't the most mind-blowing read ever. What intrigued me most (while in many places bored me to death) was Gregory's attention to the various struggles believer's face in the Christian life and their need to have tailored, specific ministry according to their needs. Gregory is not a great exegete. You'll find his interpretation of passages strained and wanting, e.g. when discussing the inner and outer life of the ministry Gregory makes multiple allegorical interpretations of the garments and ministry of the Aaronic priesthood; Aaron's breastplate was symbolic of purity of thought, the pomegranates unity of faith. He was a man of his time, but I appreciated the effort to try to arrive at a biblical model of New Testament pastoral ministry using the breadth of Scripture.
Notes:
Part 1:
-the government of souls is the art of arts
-don't foul the water of the sheep by your crooked steps
-don't busy yourself with external matters and neglect and forget yourself (and vice versa)
-Isaiah & Jeremiah give picture of one who laudably desires the office and one driven to it by compulsion. There are commendable desires and dangers in both.
-loved chapter 9: The mind of those who crave pre-eminence, for the most part flatters itself with imaginary promises of performing good works--basically, the mind lies to itself about itself and makes believe it loves good work when actually it does not and wishes for mundane glory.
-chap 11--not all Levites could offer at Temple--only those who were ceremonial set apart and without blemish.
Part 2: Life of a Pastor
-what fascinated me about this passage was Gregory's desire to reflect on ministry through the lens of the OT priesthood. I think something like this could be done well if it was seen through a redemptive-historial lens of Christ's person and work as the High Priest and Chief Shepherd.
-Purity of thought
-exemplary conduct
-discreet in silence/profitable in speech: don't be a dumb dog, unable to bark
-Be a neighbor to all: ascend in thought and descend in service
-be a comrade to good and stern with evil
-Dont be so busy with external that you neglect internal, and vice versa (e.g. Moses and Jethro)--Study AND Serve
-don't be zealous to please men: "For that man is an enemy to his Redeemer who on the strength of the good works he performs, desires to be loved by the Church, rather than by Him. Indeed, a servant is guilty of adulterous thought, if he craves to please the eyes of the bride when the bridegroom sends gifts to her by him."
-don't put cushions under every elbow
-seek to be loved in order to be listened to (1 Cor 10:33; Gal 1:10)
Part 3:
-Not all teaching is suitable for everyone
-Like a harpist, all one doctrine, but not same exhortation
-Gregory lists all different types of people--reminds me of William Perkins, The Art of Prophesying
-be harsher with men; gentle with women
-severe with youth; gentle with elderly
-admonish the wise to stop knowing what they know
-reprove insolent by showing what they've done has been ill-done
-How to admonish the sick: The sick are to be admonished to consider what great health of the heart is bestowed by bodily affliction, for it recalls the mind to a knowledge of itself and renews the memory of our infirmity, which health commonly disregards.
-gospel-driven patience: To preserve the virtue of patience, the sick are to be admonished ever to bear in mind how great were the evils endured constantly by our Redeemer at the hands of those whome He had created, how many horrible insults of reproaches He endured, how many blows in the face He received at the hands of scoffers, while He was daily snatching the souls of captives from the power of the ancient Enemy; that while cleansing us from the power of salvation, He did not screen His face from the spitting of perfidious men, that He silently endured the scourging to free by His mediation from eternal torments, that He endured the buffeting to give us everlasting honors among the choirs of angels, that while saving us from being pierced by our sins, He did not shrink from offering His head to thorns; that He took the bitter gall in His thirst in order to inebriate us with everlasting sweetness, that when mockingly adored, He held his peace and adored in our behalf the Father, though equal to Him in the Godhead, and that He who was the life passed to death that He might prepare life for those who were dead. Why, then, is it considered hard that a man should endure stripes from God for his evil-doing, if God endured so great evil in requital for His own good deeds? Or what man is there of sane mind who is ungrateful for being himself smitten, when He who lived here without sin did not depart hence without a scourging?
-The pride of the Devil became, therefore, the occasion of our perdition, and the humility of God proved to be the pledge of our redemption. For our Enemy, created like all other things, wished to appear superior to all, but our Redeemer, remaining great above all things, deigned to become little among all. Let the humble, therefore, be told that in abasing themselves, they rise to the likeness of God.
-don't love the pilgrimage over the home-country (to those who are well off and wealthy)
-Gregory says that marriage is primarily for procreation and not pleasure, so you shouldnt have too much sex.
-the preacher should make himself heard by deeds more than words (wrong).
Part 4:
-the consciousness of virtue is a pitfall for the soul.
-basically, after you preach remind yourself of all your failings so you don't become proud.
July 28, 2022
Excellent
August 26, 2019
I'm always shocked, when reading these old middle ages saints, how relatable it always is. Nothing new under the sun, I suppose, but this should be required reading for anyone in any position of authority
December 31, 2020
One of the earliest books on biblical counseling for pastors, Gregory's wisdom for advising the complexities of human experience is well worth reading. He has a unique and early perspective on this vital topic.
February 14, 2022
This book helped me fall in love with the church fathers. The pastoral wisdom found here is timeless and easily accessible. I've found myself rereading this book every year.
March 18, 2023
Really great work! One sees how both Catholics and Protestants consider Gregory a great pope.
Gregory takes very seriously that a spiritual director is a weighty and crucial role within the life of God's people. He helpfully calls out ways in which ministers can be "bleary-eyed" or suffer from some other malady, and shows how even if one part of the minister is susceptible to the devil and resistant to God's grace as well as how that is a serious issue they should seek to find health in God before becoming a minister.
Also great is how deeply Biblical this book is. Gregory expounds different issues with deep insights from narratives of Scripture that illustrate what he is discussing. It provides a rich way of reading Scripture that pastors can use in their own imaginations to help form responses to spiritual needs. Particularly noticeable is how much mileage Gregory gets out of Proverbs! Really helps me appreciate that I do not lean enough upon that book in my own day to day processing of issues.
If there are a few areas of concern with the book, they would be 1.) That his use of allegory can be difficult sometimes. A particular instance of this is when he illustrates those being led into error with Dinah. While I think a modern reader should consider the potential error of Dinah into going to "see the women of the land," it is a hard reading that might overly utilize a character in a way that I will have to consider if it is a good reading overall. 2.) While Gregory is helpful for showing how the heart is susceptible to sin. So his diagnoses of how to help those who are patient or read the Scriptures rightly are great. But there is very little discussion about how to encourage your laity. Almost everyone feels susceptible to sins, and this is a side of the ministerial coin to be sure. But I suspect Gregory would want a minister to encourage his laity as well, and I wish there was more discussion of how to do this in the book.
Those things aside, great book and probably one I will re-read every 5-10 years!
Gregory takes very seriously that a spiritual director is a weighty and crucial role within the life of God's people. He helpfully calls out ways in which ministers can be "bleary-eyed" or suffer from some other malady, and shows how even if one part of the minister is susceptible to the devil and resistant to God's grace as well as how that is a serious issue they should seek to find health in God before becoming a minister.
Also great is how deeply Biblical this book is. Gregory expounds different issues with deep insights from narratives of Scripture that illustrate what he is discussing. It provides a rich way of reading Scripture that pastors can use in their own imaginations to help form responses to spiritual needs. Particularly noticeable is how much mileage Gregory gets out of Proverbs! Really helps me appreciate that I do not lean enough upon that book in my own day to day processing of issues.
If there are a few areas of concern with the book, they would be 1.) That his use of allegory can be difficult sometimes. A particular instance of this is when he illustrates those being led into error with Dinah. While I think a modern reader should consider the potential error of Dinah into going to "see the women of the land," it is a hard reading that might overly utilize a character in a way that I will have to consider if it is a good reading overall. 2.) While Gregory is helpful for showing how the heart is susceptible to sin. So his diagnoses of how to help those who are patient or read the Scriptures rightly are great. But there is very little discussion about how to encourage your laity. Almost everyone feels susceptible to sins, and this is a side of the ministerial coin to be sure. But I suspect Gregory would want a minister to encourage his laity as well, and I wish there was more discussion of how to do this in the book.
Those things aside, great book and probably one I will re-read every 5-10 years!
October 30, 2023
A beautifully written book that takes time to digest.
Filled with practical Golden nuggets laced with scriptural backing. BUT you have to go digging through the ye olde poetic rhythms to find them.
There is a wonderful ancient mind behind the book with relevant insight for today’s Pastor.
However, I suggest a reworking in the modern tongue. It will be a fifty page masterpiece, a pocket guide for anyone entering ministry.
The below example of Gregory’s genius…
Part II The life of a Pastor - Chapter VIII
Title: That the ruler (Pastor) should not set his heart on pleasing men, and yet should give heed to what ought to please them.
“For it is indeed difficult for a preacher who is not loved, however, well he may preach, to be willingly, listened to. He, then, who is over others ought to study to be loved to the end that he may be listened to, and still not seek love for its own sake, lest he be found in the hidden usurpations of his thought to rebel against him in his office he appears to serve.”
Filled with practical Golden nuggets laced with scriptural backing. BUT you have to go digging through the ye olde poetic rhythms to find them.
There is a wonderful ancient mind behind the book with relevant insight for today’s Pastor.
However, I suggest a reworking in the modern tongue. It will be a fifty page masterpiece, a pocket guide for anyone entering ministry.
The below example of Gregory’s genius…
Part II The life of a Pastor - Chapter VIII
Title: That the ruler (Pastor) should not set his heart on pleasing men, and yet should give heed to what ought to please them.
“For it is indeed difficult for a preacher who is not loved, however, well he may preach, to be willingly, listened to. He, then, who is over others ought to study to be loved to the end that he may be listened to, and still not seek love for its own sake, lest he be found in the hidden usurpations of his thought to rebel against him in his office he appears to serve.”
July 5, 2022
Are you discerning whether or not to pursue pastoral ministry? Read this book. Are you currently pursuing the ministry? Read this book. Have you been pastoring for years? Read this book. Are you a part of the laity (like me)? Read this, let it convict and humble you, and then go and hold your pastors to the standard of holiness that their office requires of them.
This whole book is packed full of pastoral wisdom and is edifying and convicting to anyone who chooses to read it. However, the first two sections of this book I found incredibly wonderful because it articulates so well the weight that rests on the pastor, the one who is called to shepherd the flock of Jesus Christ. To find oneself in the office of pastor is terrifying, humbling, yet full of grace. St. Gregory’s Book of Pastoral Rule captures this so well.
This whole book is packed full of pastoral wisdom and is edifying and convicting to anyone who chooses to read it. However, the first two sections of this book I found incredibly wonderful because it articulates so well the weight that rests on the pastor, the one who is called to shepherd the flock of Jesus Christ. To find oneself in the office of pastor is terrifying, humbling, yet full of grace. St. Gregory’s Book of Pastoral Rule captures this so well.
April 27, 2023
Brimming with insights on pastoral care from an ancient church father.
April 6, 2018
Written 1400 years ago and still relevant to pastoral issues
February 15, 2013
Gregory the Great, along with Augustine, is one of the few medieval writers who you can read today and occasionally forget that they were writing their works about 1500 years ago. Of course, it's substantially different - there are not a huge number of best-sellers today that will ramble at length about the symbolic significance of Old Testament priestly robes - but the core of the Pastoral Rule is really accessible. It reads a bit like a self-help book (though Gregory envisioned it as a book on how to help others) and a lot of the advice is still really good. Gregory was an accomplished guy on all sorts of levels, but I think quite a bit of it stemmed from the fact that he was just really emotionally insightful and that he was a very empathetic person. It's a simple message: in order to be an effective spiritual guide, you have to help different people in different ways. But the details really shine, and the fact that Gregory felt the need to account for every aspect of a person (their marital status, their age, all their various tendencies and dispositions) makes this a helpful book for anyone to read.
If you are a Christian - particularly in any sort of leadership role - I'd recommend giving the whole thing a read. Same goes for any historians. But even if you aren't, it's still worth a quick look, even if you just glace through the sections that strike your fancy.
If you are a Christian - particularly in any sort of leadership role - I'd recommend giving the whole thing a read. Same goes for any historians. But even if you aren't, it's still worth a quick look, even if you just glace through the sections that strike your fancy.
September 16, 2011
While the Patristic writers have some great insights into the Scriptures and the Christian life, the ones who are rhetoricians require reading a lot to come to the gems. Gregory the Great relies heavily on a particular kind of allegorical interpretation of Scriptures that does little for me. His "proof texts" supporting the points he is making often appear to me to be totally random choices of most obscure passages. His insights are often right on, and surprisingly apropos by modern psychological insights into being human. But his efforts to prove his points from Scripture put a real strain on credibility in terms of any interpretive sound principles. His allegorizing certainly decontextualizes each text he quotes leaving the verse to mean whatever he says it does. So while I would encourage believers to read the Patristic writers to gain insight into the early church's use of
Scripture, in this case you many come away with good insights into the Christian life (his points are well take) but you would have a hard time in the modern world convincing people that the texts he quotes have anything to do with the truth he is offering.
Scripture, in this case you many come away with good insights into the Christian life (his points are well take) but you would have a hard time in the modern world convincing people that the texts he quotes have anything to do with the truth he is offering.
March 23, 2020
If anyone ever tells you that the patristics are irrelevant for modern ministry, hand them this one. Literally over 100 pages on how we preach to certain personalities and temperaments and circumstances of people. Very practical.
December 2, 2020
Spunti molto utili per chi ha compiti di formazione o accompagnamento nella vita spirituale.
March 4, 2019
This book is a 6th century manual and it represents the accumulation of the pastoral wisdom of the early church. As the introduction explains, both a secular and a monastic approach to spiritual leadership had developed, and this book unites both strands. It represents care for both the average and the zealous, and the book mainly consists of such dual considerations of opposing types of people.
The church’s leaders had been bishops in the first centuries. With Gregory the pastoral and monastic combined; after this the leaders of Christianity would be monks mainly, until in the reformation. Gregory’s book of pastoral rule not only provides the cumulative pastoral wisdom of the early church, it also set the agenda for pastoral care in the medieval period and can be said to represent at least a thousand years of Christian pastoral care.
That alone makes it important, whatever its content. Pastoral care is spiritual leadership, and spiritual leadership determines the quality of the spiritual life of those under it, usually more than less. Gregory’s book is an important source for understanding how the early church shaped the medieval church.
The book contains a brief letter of introduction and is divided into four sections. It treats the qualifications first and the life of the pastor second. Then comes the longest section, in which a series of opposing characteristics are considered; the point is to give advice in handling people differently (joyful and sad; masters and servants; the sincere and the insincere; etc.). This third section is what makes the book of manual: it is there for consultation. The fourth section deals all too briefly with preaching.
This book, then, contains an accumulation of wisdom in recognizing weaknesses and strengths and advising how to deal with each. There is a great deal of insight condensed and implied. The ascetic bent that characterized so many of Christianity’s leaders in those early centuries makes more sense when you read between the lines of this book and glimpse the discipline that was at the heart of it. It is a manual for those who have advanced in spiritual discipline and are in a position to guide those who have not. It is the discipline of an age shaped by persecution, martyrdom, calamitous heresies, theological wars, doctrinal foundations, and all the wisdom of late antiquity.
Those who consult this book will have to deal with Gregory’s allegorical interpretation, but then, most of what was written by the ancient church is the same. Unfortunately, historical training in our times on this approach is substandard--to refrain from more forceful descriptions. It has served to cut us off from those former periods of the church (and it seems to me that that is worth pondering). The atmosphere of the ancient wisdom of classical antiquity is alien to much that we say and publish because it is alien to so much that we think, and is nevertheless crucial for understanding the allegorical approach. It is greatly to be lamented and vigorously to be resisted; the good news is that there are signs this ignorance, at least, may be on the wane.
But I digress. Here is a sample of what is in this book to ponder: “Since it is often the case that when a sermon is delivered in accordance with a high standard, the soul of the speaker is inflated by the hidden joys of self-display, therefore it is necessary that great care be taken that he might feel the sting of a fearful conscience.”
The church’s leaders had been bishops in the first centuries. With Gregory the pastoral and monastic combined; after this the leaders of Christianity would be monks mainly, until in the reformation. Gregory’s book of pastoral rule not only provides the cumulative pastoral wisdom of the early church, it also set the agenda for pastoral care in the medieval period and can be said to represent at least a thousand years of Christian pastoral care.
That alone makes it important, whatever its content. Pastoral care is spiritual leadership, and spiritual leadership determines the quality of the spiritual life of those under it, usually more than less. Gregory’s book is an important source for understanding how the early church shaped the medieval church.
The book contains a brief letter of introduction and is divided into four sections. It treats the qualifications first and the life of the pastor second. Then comes the longest section, in which a series of opposing characteristics are considered; the point is to give advice in handling people differently (joyful and sad; masters and servants; the sincere and the insincere; etc.). This third section is what makes the book of manual: it is there for consultation. The fourth section deals all too briefly with preaching.
This book, then, contains an accumulation of wisdom in recognizing weaknesses and strengths and advising how to deal with each. There is a great deal of insight condensed and implied. The ascetic bent that characterized so many of Christianity’s leaders in those early centuries makes more sense when you read between the lines of this book and glimpse the discipline that was at the heart of it. It is a manual for those who have advanced in spiritual discipline and are in a position to guide those who have not. It is the discipline of an age shaped by persecution, martyrdom, calamitous heresies, theological wars, doctrinal foundations, and all the wisdom of late antiquity.
Those who consult this book will have to deal with Gregory’s allegorical interpretation, but then, most of what was written by the ancient church is the same. Unfortunately, historical training in our times on this approach is substandard--to refrain from more forceful descriptions. It has served to cut us off from those former periods of the church (and it seems to me that that is worth pondering). The atmosphere of the ancient wisdom of classical antiquity is alien to much that we say and publish because it is alien to so much that we think, and is nevertheless crucial for understanding the allegorical approach. It is greatly to be lamented and vigorously to be resisted; the good news is that there are signs this ignorance, at least, may be on the wane.
But I digress. Here is a sample of what is in this book to ponder: “Since it is often the case that when a sermon is delivered in accordance with a high standard, the soul of the speaker is inflated by the hidden joys of self-display, therefore it is necessary that great care be taken that he might feel the sting of a fearful conscience.”
December 31, 2019
I read this as part of the Paideia Center for Theological Discipleship, put together by Reformed Theological Seminary, and I'm glad that I did.
This is a book written chiefly to pastors/leaders, though it's certainly useful to a broader audience. I must say that it is a bit boring at times, and can be a laborious read in parts.
CS Lewis famously said, "It is a good rule, after reading a new book, never to allow yourself another new one till you have read an old one in between." This is a great older book. The perspective and insight, particularly regarding virtue and hermeneutics, was particularly striking to me. Modern Christians will recoil at a lot of his allegorical exegesis, but I think it's good to be acquainted with such. There's a lot we moderns can learn from how the ancients interpreted scripture, even as we 'eat the meat and spit out the bones'.
There is a heavy dose of medieval/Roman Catholic theology regarding things like merit, penance, etc. But nothing that detracts from the book's central message.
The last section (the largest section) is a protracted list of various ways the Preacher is to instruct the laity. It is penetrating, convicting, and very helpful at times. Here you can see that many reformers and puritans picked up on Gregory here. For example, you'll find a similar structure in William Perkins' phenomenal book, 'The Art of Prophesying'.
It's definitely not a must-read, but particularly for preachers/teachers, this is one you'll want to fit into the rotation of 'older' reading.
This is a book written chiefly to pastors/leaders, though it's certainly useful to a broader audience. I must say that it is a bit boring at times, and can be a laborious read in parts.
CS Lewis famously said, "It is a good rule, after reading a new book, never to allow yourself another new one till you have read an old one in between." This is a great older book. The perspective and insight, particularly regarding virtue and hermeneutics, was particularly striking to me. Modern Christians will recoil at a lot of his allegorical exegesis, but I think it's good to be acquainted with such. There's a lot we moderns can learn from how the ancients interpreted scripture, even as we 'eat the meat and spit out the bones'.
There is a heavy dose of medieval/Roman Catholic theology regarding things like merit, penance, etc. But nothing that detracts from the book's central message.
The last section (the largest section) is a protracted list of various ways the Preacher is to instruct the laity. It is penetrating, convicting, and very helpful at times. Here you can see that many reformers and puritans picked up on Gregory here. For example, you'll find a similar structure in William Perkins' phenomenal book, 'The Art of Prophesying'.
It's definitely not a must-read, but particularly for preachers/teachers, this is one you'll want to fit into the rotation of 'older' reading.
August 24, 2013
Very readable and useful. The translation of "rector" as "spiritual director" throughout was weak sauce though.
This is a great series from St. Vladimir's Press.
Here are some quotes:
“For it is very often the case that the discipline of good works, which was maintained in a time of tranquility, is ruined in the assumption of leadership. For an inexperienced sailor can steer a ship in calm waters, but even an experienced seaman is disordered by a storm. For what, indeed, is a position of spiritual authority but a mental tempest in which the ship of the heart is constantly shaken by storms of thoughts, tossed back and forth, until it is shattered by a sudden excess of words like hidden rocks of the sea?” (Gregory the Great, The Book of Pastoral Rule, p. 42)
“He must, therefore, be the model for everyone. He must be devoted entirely to the example of good living. He must be dead to the passions of the flesh and live a spiritual life. He must have no regard for worldly prosperity and never cower in the face of adversity. He must desire the internal life only. His intentions should not be thwarted by the frailty of the body, nor repelled by the abuse of the spirit. He should not lust for the possessions of others, but give freely of his own. He should be quick to forgive through compassion, but never so far removed from righteousness as to forgive indiscriminately. He must perform no evil acts but instead deplore the evil perpetrated by others as though it was his own. In his own heart, he must suffer the afflictions of others and likewise rejoice at the fortune of his neighbor, as though the good thing was happening to him. He must set such a positive example for others that he has nothing for which he should ever be ashamed. He should be such a student of how to live that he is able to water the arid hearts of his neighbors with the streams of doctrinal teaching. He should have already learned by the practice and experience of prayer that he can obtain from the Lord whatever he requests, as though it was already said to him, specifically, by the voice of experience: "When you are speaking, I will say 'Here I am.' "
(Gregory the Great, The Book of Pastoral Rule, p. 43-44)
“The sick should be advised that to preserve the virtue of patience it is necessary that they continuously consider the great evils that our Redeemer suffered from those whom he created: that he endured so many horrible insults; that while he was daily rescuing souls from the captivity of the ancient enemy, he was beaten by the men who insulted him; that while washing us with the water of salvation, he did not hide his face from the spitting of evil men; that while he freed us from eternal punishments by his counsels, he tolerated great punishment; that while he gave everlasting honors among the choir of angels, he endured blows; that while he saved us from the piercing of our sins, he submitted his head to the crown of thorns, that while he filled us with eternal sweetness, he accepted the bitter gall; that while, for our account, he adored the Father, though he was equal with him in divinity, he remained silent when adorned mockingly; and so that he might prepare life for the dead, he gave his life unto death. Why, then, is it so difficult to believe that humans should endure suffering from God for the evil that they do if God endured so great an evil in response to his goodness? And who with healthy reasoning can be ungrateful for his suffering if God himself did not go without punishments, even though he was without sin?” (Gregory the Great, The Book of Pastoral Rule, p. 117-8)
“The lazy should be instructed that, often, if we do not do what we can when we have the opportunity, soon we will not have the opportunity to do what we want. For the desire of the mind, when it is not accompanied by the appropriate zeal, loses its desire for good works, as it is overcome by a powerful, but hidden, sloth. As it is aptly said through Solomon: "Sloth casts a deep sleep." For a lazy person perceives himself to be awake, but he grows all the more torpid from doing nothing. Thus, sloth is said to "cast a deep sleep" because gradually even the vigilance of consciousness is lost when one ceases to pursue good works with zeal. And so it was well added: "And an idle soul will be hungry." For when the soul does not incline itself to greater things, neglecting itself, its desire increases for inferior things.” (Gregory the Great, The Book of Pastoral Rule, p. 125-6)
“For when we minister what is necessary to the indigent, we bestow not what is ours, but what rightly belongs to them.” (Gregory the Great, The Book of Pastoral Rule, p. 146)
“For surely, whoever seeks his own glory while speaking the word of God invades the rights of the Giver, and does not fear to promote himself over the One from whom he has received that thing that is praised.” (Gregory the Great, The Book of Pastoral Rule, p. 159)
“For those who prosper in their temporal desires should be advised that when things seem to go their way, they should not neglect to seek the One who has given to them, rather than focus their souls on what was given. Otherwise, they will love their pilgrimage more than their homeland, and they will transform the supplies for their journey into an impediment for their arrival. Or, put another way, they will grow to love the dim light of the moon and refuse to see the clarity of the sun.” (Gregory the Great, The Book of Pastoral Rule, p. 165)
“For often, there are some who return to the Lord after having committed sins of the flesh, and these show themselves to be ardent doers of good works because they see themselves as being all the more damnable for their evil deeds; whereas some of those who preserve the integrity of their flesh believe that they have little in their past that needs to be deplored and think that their life is sufficiently innocent, and therefore do not inflame themselves by striving to be fervent in the spirit.”(Gregory the Great, The Book of Pastoral Rule, p. 178)
This is a great series from St. Vladimir's Press.
Here are some quotes:
“For it is very often the case that the discipline of good works, which was maintained in a time of tranquility, is ruined in the assumption of leadership. For an inexperienced sailor can steer a ship in calm waters, but even an experienced seaman is disordered by a storm. For what, indeed, is a position of spiritual authority but a mental tempest in which the ship of the heart is constantly shaken by storms of thoughts, tossed back and forth, until it is shattered by a sudden excess of words like hidden rocks of the sea?” (Gregory the Great, The Book of Pastoral Rule, p. 42)
“He must, therefore, be the model for everyone. He must be devoted entirely to the example of good living. He must be dead to the passions of the flesh and live a spiritual life. He must have no regard for worldly prosperity and never cower in the face of adversity. He must desire the internal life only. His intentions should not be thwarted by the frailty of the body, nor repelled by the abuse of the spirit. He should not lust for the possessions of others, but give freely of his own. He should be quick to forgive through compassion, but never so far removed from righteousness as to forgive indiscriminately. He must perform no evil acts but instead deplore the evil perpetrated by others as though it was his own. In his own heart, he must suffer the afflictions of others and likewise rejoice at the fortune of his neighbor, as though the good thing was happening to him. He must set such a positive example for others that he has nothing for which he should ever be ashamed. He should be such a student of how to live that he is able to water the arid hearts of his neighbors with the streams of doctrinal teaching. He should have already learned by the practice and experience of prayer that he can obtain from the Lord whatever he requests, as though it was already said to him, specifically, by the voice of experience: "When you are speaking, I will say 'Here I am.' "
(Gregory the Great, The Book of Pastoral Rule, p. 43-44)
“The sick should be advised that to preserve the virtue of patience it is necessary that they continuously consider the great evils that our Redeemer suffered from those whom he created: that he endured so many horrible insults; that while he was daily rescuing souls from the captivity of the ancient enemy, he was beaten by the men who insulted him; that while washing us with the water of salvation, he did not hide his face from the spitting of evil men; that while he freed us from eternal punishments by his counsels, he tolerated great punishment; that while he gave everlasting honors among the choir of angels, he endured blows; that while he saved us from the piercing of our sins, he submitted his head to the crown of thorns, that while he filled us with eternal sweetness, he accepted the bitter gall; that while, for our account, he adored the Father, though he was equal with him in divinity, he remained silent when adorned mockingly; and so that he might prepare life for the dead, he gave his life unto death. Why, then, is it so difficult to believe that humans should endure suffering from God for the evil that they do if God endured so great an evil in response to his goodness? And who with healthy reasoning can be ungrateful for his suffering if God himself did not go without punishments, even though he was without sin?” (Gregory the Great, The Book of Pastoral Rule, p. 117-8)
“The lazy should be instructed that, often, if we do not do what we can when we have the opportunity, soon we will not have the opportunity to do what we want. For the desire of the mind, when it is not accompanied by the appropriate zeal, loses its desire for good works, as it is overcome by a powerful, but hidden, sloth. As it is aptly said through Solomon: "Sloth casts a deep sleep." For a lazy person perceives himself to be awake, but he grows all the more torpid from doing nothing. Thus, sloth is said to "cast a deep sleep" because gradually even the vigilance of consciousness is lost when one ceases to pursue good works with zeal. And so it was well added: "And an idle soul will be hungry." For when the soul does not incline itself to greater things, neglecting itself, its desire increases for inferior things.” (Gregory the Great, The Book of Pastoral Rule, p. 125-6)
“For when we minister what is necessary to the indigent, we bestow not what is ours, but what rightly belongs to them.” (Gregory the Great, The Book of Pastoral Rule, p. 146)
“For surely, whoever seeks his own glory while speaking the word of God invades the rights of the Giver, and does not fear to promote himself over the One from whom he has received that thing that is praised.” (Gregory the Great, The Book of Pastoral Rule, p. 159)
“For those who prosper in their temporal desires should be advised that when things seem to go their way, they should not neglect to seek the One who has given to them, rather than focus their souls on what was given. Otherwise, they will love their pilgrimage more than their homeland, and they will transform the supplies for their journey into an impediment for their arrival. Or, put another way, they will grow to love the dim light of the moon and refuse to see the clarity of the sun.” (Gregory the Great, The Book of Pastoral Rule, p. 165)
“For often, there are some who return to the Lord after having committed sins of the flesh, and these show themselves to be ardent doers of good works because they see themselves as being all the more damnable for their evil deeds; whereas some of those who preserve the integrity of their flesh believe that they have little in their past that needs to be deplored and think that their life is sufficiently innocent, and therefore do not inflame themselves by striving to be fervent in the spirit.”(Gregory the Great, The Book of Pastoral Rule, p. 178)
November 14, 2018
While written for spiritual leaders in mind, with but a little tweaking this book is fit for all leaders of every sort. In fact, the first two-thirds should be mandatorily read and practiced by any person running for office. For instance:
"Thus, it is necessary that when we are flattered by the wealth of virtues, we must turn the eye of our mind to our infirmity and allow it to humble itself. It should look not at the good things that it has done but at those things it has neglected, so that when the heart reflects upon its infirmity, it will be all the more strongly established before the author of humility...
"Let them first correct their own sins ... and then denounce what is punishable in others. But before they offer any words of exhortation, they should proclaim by their actions everything they wish to say."
Does that ring any bells? Anybody come to mind? This was written more than 1400 years ago and we still can't figure out how to determine a good leader of humans.
So yeah. An important book. A tough slog to read through, but worth it in the end.
"Thus, it is necessary that when we are flattered by the wealth of virtues, we must turn the eye of our mind to our infirmity and allow it to humble itself. It should look not at the good things that it has done but at those things it has neglected, so that when the heart reflects upon its infirmity, it will be all the more strongly established before the author of humility...
"Let them first correct their own sins ... and then denounce what is punishable in others. But before they offer any words of exhortation, they should proclaim by their actions everything they wish to say."
Does that ring any bells? Anybody come to mind? This was written more than 1400 years ago and we still can't figure out how to determine a good leader of humans.
So yeah. An important book. A tough slog to read through, but worth it in the end.
January 29, 2022
Fantastic book on pastoral care from good ol’ pope Gregory, back in the 6th century. I prefer this to Chrysostom’s On the Priesthood, it’s more balanced and thoughtful regarding the presumption of service while spiritually inept, but also the presumption of neglecting God’s call to serve others out of fear, especially when calling and equipping is rooted in God himself.
The best analogy of this was comparing the call of Isaiah and Jeremiah, one responds with “here I am, Lord” and the other “woe is me, for I am a child.” Both are done out of a heart of concern for God and his greatness, one eager to serve, the other fearful to disgrace God’s name through messing up. Both end up in the same place though, faithfully carrying out God’s will despite their inadequacies. It can only be done by God’s grace, so the appropriate response is a mixture of fearful trembling and energetic zeal!
The best analogy of this was comparing the call of Isaiah and Jeremiah, one responds with “here I am, Lord” and the other “woe is me, for I am a child.” Both are done out of a heart of concern for God and his greatness, one eager to serve, the other fearful to disgrace God’s name through messing up. Both end up in the same place though, faithfully carrying out God’s will despite their inadequacies. It can only be done by God’s grace, so the appropriate response is a mixture of fearful trembling and energetic zeal!
January 10, 2023
Excellent book. Despite being written in the 6th century, it provides nuanced and timeless insight into the role of being a pastor and how to best care for different types of people. The people that Gregory describes seem remarkably similar to the people in our churches today.
I think any Christian can benefit from reading this work, but it is especially helpful for those who are pastors or teachers. As far as the Patristics go, this feels like a relatively accessible and readable entry point.
Here’s a quote that stuck with me:
“But in the midst of these considerations, we are brought back in the zeal of charity to what we have already said, which is that every preacher should be ‘heard’ more by his deeds than by his words. Moreover, the footprint of his good living should be that path that others follow rather than the sound of his voice showing them where to go.”
I think any Christian can benefit from reading this work, but it is especially helpful for those who are pastors or teachers. As far as the Patristics go, this feels like a relatively accessible and readable entry point.
Here’s a quote that stuck with me:
“But in the midst of these considerations, we are brought back in the zeal of charity to what we have already said, which is that every preacher should be ‘heard’ more by his deeds than by his words. Moreover, the footprint of his good living should be that path that others follow rather than the sound of his voice showing them where to go.”
November 24, 2023
This book has stood the test of time for a reason; exceptional wisdom on the life of the preacher, the terrifying yet glorious nature of the preacher's task and how to target preaching at different sorts of people ~70% of the book is example after example of "people with issue A and people with issue B should be taught differently because..." with detail about exactly how to target preaching at each sort of person - there's a barely mentioned assumption that the preacher knows his congregation well and hence can specifically target the sorts of people in it.
If I could.... I'd do a find & replace of "penance" for "repentance", the way the former word is used it sounds far more like the concept of the latter.
Also I have what's probably a usual protestant hesitation around his ranking of virginity above marriage BUT that only comes up on a couple of pages.
If I could.... I'd do a find & replace of "penance" for "repentance", the way the former word is used it sounds far more like the concept of the latter.
Also I have what's probably a usual protestant hesitation around his ranking of virginity above marriage BUT that only comes up on a couple of pages.
October 28, 2019
A wealth of practical advice for spiritual leaders has been preserved in this book. Although this work isn't free from certain errors that had crept into the Church by its time (penance, denigration of marital relations, fanciful allegorical interpretations of Scripture etc.), the valuable insights far outweigh them. Of course, this means the book should be read with some caution, but it should certainly be read nonetheless.
The only reason I give it fewer than four stars is because it's not exactly the easiest read. Not because the translation is difficult, but because the book itself is a bit of a slog to work through -- especially in book three. But it's entirely worth the work for any pastor.
The only reason I give it fewer than four stars is because it's not exactly the easiest read. Not because the translation is difficult, but because the book itself is a bit of a slog to work through -- especially in book three. But it's entirely worth the work for any pastor.
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