Pride And Punishment

In illa hora accesserunt discipuli ad Iesum dicentes quis putas maior est in regno caelorum... Quia solverat Christus tributum pro solo Petro, indignati alii et putantes Petrum praeferri, quaeritur igitur quis sit major in regno coelorum? volens superbiam eorum contundere, proponit exemplum humilitatis, ne alii aliis velint praeferri. Et ideo statuit in medio puerum, ut innocentiam parvuli, quam ex natura habebat, et industria et virtute imitentur. Multi dicunt illum parvulum fuisse sanctum Martialem Lemovicensem. Multi etiam hoc credunt dictum esse de seipso, qui puer erat malitia et non aetate, et verus humilis, qui non venit ministrari, sed ministrare. Littera sic legitur: Amen dico vobis, nisi conversi fueritis, etc., ab hac elatione et indignatione, in qua nunc estis, et efficiamini ita innocentes et humiles per virtutem, sicut parvuli sunt per aetatem, non intrabitis in regnum coelorum. Quicunque autem humiliaverit se, etc. Quandoquidem aliter non intratur, ergo quicunque humiliaverit se, sicut parvulus iste, qui videns pulchram mulierem, non delectatur, qui non aliud cogitat, et aliud loquitur, intrabit in regnum coelorum. Et quanto humilior erit, tanto major efficietur. Et qui susceperit unum parvulum, etc. Quia apostoli de ambitione invicem murmurantes, per exemplum suum infirmos et simplices ad ambitionem possent incitare, ideo praecipit suscipi infirmos, et scandalizantibus eos poenam comminatur. Et hoc est: Qui susceperit unum parvulum talem in nomine meo, attrahendo ad eruditionem dulciter juxta Apostolum, Suscipite infirmos, me suscipit; vel qui susceperit hospitando, benefaciendo, me suscipit. Qui autem scandalizaverit unum de pusillis istis... Vel male instruendo, vel malo exemplo, sicut vos modo facitis qui malo exemplo ambitionis vestrae alios corrumpitis, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur, etc. Ad litteram sic exponitur: Haec poena turpissima erat, et erat criminosorum, quasi dicat: Expedit, hoc est, melius esset ei tam turpissima morte perire, quam fratrem scandalizare, quia fratrem scandalizare, peccatum est, mori vero non est peccatum. Vel aliter: Saeculares homines dicuntur esse dediti rotae hujus mundi, juxta illud: In circuitu impii ambulant. Per molam ergo asinariam saecularis vitae circuitus, et labor exprimitur: et per profundum maris, extrema damnatio designatur. Dicit ergo: Melius esset alicui contemplativo, ut volveret molam asinorum, id est saecularis esset, volvens sollicitudinem mundanorum, et per hoc demergeretur in profundum inferni, quam esset contemplativus scandalizans fratres suos, levior enim poena esset sibi in inferno. Vel aliter: In Scripturis asinus figuram gentilis populi designat, qui est alligatus ad molam, hoc est, ad lapideos deos, quos caecis oculis frequenti errore circumeunt, et sic in profundum inferni demergitur. Ac si diceret: Melius esset ei quod esset gentilis, ligatus ad lapideos deos, et periret in inferno, quam esset fidelis scandalizans fratres suos. Melius est enim non cognoscere veritatem, quam post agnitam retro ire. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XVIII Source: Migne PL 162.1405d-1406d

At that time the disciples came to Jesus saying, 'Who is greater in the kingdom of heaven... 1 Because Christ paid the tribute for Peter only, 2 the others were indignant thinking that Peter was preferred, and thus they asked 'Who is greater in the kingdom of heaven?' Wishing to stamp down on their pride, He proposed an example of humility, lest any should wish to be preferred to others. And therefore he placed a child in their midst, that by effort and virtue they might imitate the innocence of a child, which it has by nature,  Many say that this child was Saint Martial of Limoges. 3 And many think that He said this of Himself, who was a child in wickedness and not age, and truly humble, and who did not come to be served but to serve. 4 According to the letter it then reads: 'Amen, I say to you, unless you turn...' from pride and the indignation in which you now are, and make yourselves innocent and humble through virtue, being as little children in age, you shall not enter the kingdom of heaven. For whoever humbles himself... In no other way shall it be entered, therefore whoever humbles himself like this child, who seeing the beauty of a woman does not lust, and does not think one thing and say another, he shall enter into the kingdom of heaven. And the more humble he is, the much more he shall achieve it. And he who receives one of these little ones... Because the Apostles are murmuring against one another on account of their ambition, so their example is liable to stir up ambition in the weak and simple, and therefore He commands them to take up the weak, and He warns them of the punishment of those who cause scandal. And this is: 'He who receives one of these little ones in my name,'  to draw them to understanding,  and according to the Apostle, 'Receive the weak,' 5 'He receives me.' Or whoever shall receive for the sake of hospitality and good deeds, he receives me. For he who shall scandalise one of these little ones... By bad teaching, or by bad example, as you do in your way who with the bad example of your ambition corrupt others, it is better for him to be have a millstone of an ass hung around his neck and to be drowned in the sea. According to the letter this is the most wretched and most infamous punishment, as if He said: 'It is better, that is, it is preferable, to perish by such a wretched death than to scandalise a brother, because to scandalise a brother is a sin, but it is not a sin to die.' Or otherwise: Worldly men are said to be bound to the wheel of this world, according to which: 'In a circle the impious walk.' 7 Therefore the millstone of the ass signifies the circle of the worldly life and its toil, and the depth of the sea signifies final damnation. Thus He says that it is better for any contemplative to circle around with the millstone of the ass, that is, to be worldly and circle around in worldly cares, and because of this to be drowned in the depths of hell, than to be a contemplative who is a cause of scandal to his brothers, for the punishment in hell shall be lighter for the former. Or otherwise: In the Scriptures the ass signifies the Gentile people, who are bound to the millstone, that is, to their gods of stone, about whom they circle around in endless error with blinded eyes, and so in the depths of hell they are drowned. As if He said: 'Better it would be for him to be a Gentile, bound to gods of stone and destroyed in hell, than to be one of the faithful who causes scandal to his brothers. Better it is not to know the truth, that to turn back after knowing it.' Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 18 1 Mt 18.1 2 Mt 17.24-27 3 Later forgeries claimed that this 3rd century Gaulish bishop was an original follower of Christ. 4 Mt 20. 8 5 1 Thes 5.14 6 Ps 11.9

Foxes And Birds

Et accedens unus scriba, ait illi: Magister, sequar te, quocumque ieris. Et dicit ei Iesus, vulpes foveas habent, et volucres caeli nidos... Hic manifestatur occulte dolus istius: et tangit duo: simulatoris duplicitam, et Christi simplicitatem. Duplicitatem autem simulatoris tangit dupliciter in astutia dolosa, et superbia praesumptuosa. Astutam enim dolosam percutit, cum dicit. Est enim hoc animal dolosum et infidiosum et venatiuum et in laribulis habitatiuum. Ex quibus proprietatibus istum percutit, qui dolose tentavit Christum. Sagitta vulnerans lingua eorum, dolum locuta est, et insidiabatur gratiae. Sedet in insidiis cum divitibus in occultis, vi interficiat innocentem. Et volebat per gratiam acceptam a Christo venati sicut Simon. Pecunia tua fit tecum in perditionem. Qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli. Volebat autem per scientiam, quam disceret a Christo, foveas astutiarum facere, in quibus habitans, homines deciperet, et ex eis lucta ageret, sicut faciunt, qui iura et leges aequissumas, et divinae iustitiae congruas propter cavillationes causarum addiscunt. Foderunt ante faciem meam foveam et inciderunt in eam. Vae qui profundi estis corde, ut a Domino abscondetis consilium, quorum sunt in tenebris opera, et dicunt: Quis nos videt, et quis novit nos? Perversa est ista vestra cogitatio, quasi si lutum contra figulum cogitet, et dicat opus factori: non fecisti me, et figmenti dicat figulo: non intelligis. His proprietatibus dicitur vulpes voluipes quia cito pedem voluit de astutia in astutiara. Propter montem Sion quia disperiit, vulpes habitaverunt in eo. Partes vulpium erunt. Capite nobis vulpes pravulas, quae demoliuntur vineas. Praesumptuosam autem superbiam and fastum cordis (quo per gratiam magisterii ab ipso Christo acceptam nitebatur in altis dignitatibus nidum ponere) percutit, cum dicit voluceres caeli nodios. Hae enim volant ambitione, caelum petunt altitudinis honore et nidificant, quiescere volentes in excellente dignitatis praelatione, habentes ad hoc pennas scientiae, et simulatae virtutis pietatem. In avibus caeli ludunt. Iste sunt aves descenderunt super sacrificium Abrahae. Quia totum Ecclesiae oblatum sacrificium, tales hodie devorant: et quomodo Patriarcha modo non abigit eas sicut fecit, hoc est, Pater patrum. Propter simile huiusmodi factum, quo daemones excellere cupiebant, dicuntur daemones aves. Volucres caeli comederunt, quod de semine cecidit iuxta viam. Sed una est consolatio, quam dicit Abdias, Si exaltatus fueris ut aqulia, et inter sidera posueris nidum tuum: inde detraham te, dicit Dominus. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput VIII Source: Here, p196

And a certain scribe approached Him and said, 'Master, I will follow you wherever you shall go.' And Jesus said to him, 'Foxes have their holes and the birds of heaven their nests...' 1 Here is made manifest the hidden cunning of this fellow, and it touches on two things, the duplicity of the dissembler and the simplicity of Christ, for it touches on the duplicity of the dissembler in the cleverness of cunning and the pride of presumption. And Christ reproves the cleverness of cunning when He says it. For the fox is an animal which is cunning and trustless and a hunter and a dweller in holes. Which qualities he reproves, in the one who with cunning tests Christ. 'Their tongues wound like the arrow, their speech is a snare, and their gratitude a lie.' 2 'He sits in hidden lairs with the rich, with strength he slays the innocent.' 3 And he wished to receive grace from Christ by hunting for it like Simon. 'Your money perish with you in damnation.' 4 'He who wishes to be rich falls into the temptations and snares of the devil.' 5 For he wished with knowledge, which has cut him off from Christ, to make holes with his acuity, in which dwelling, he might deceive men and work deceits against them, producing sorrow, as they do who introduce cavils against the most fair statutes and laws, and things befitting Divine justice. 'They have dug a pit before my face and they fall into it.' 6 'Alas you who have deep hearts, who hide counsel from the Lord, whose deeds are in darkness, and who say: 'Who shall see us and who shall have knowledge of us?' Your thought is perverse, as if mud plotted against the pot, and the work of the maker should say to him, 'You did not make me,' or the thing formed say to the shaper, 'You do not understand. ' 7 Concerning these qualities he speaks of the fox, because with swift foot he delights to add cunning to cunning. 'Because He has ruined Mount Sion, the foxes have taken up their dwelling in it.' 8 'The parts of the foxes shall be theirs.' 9 'Seize for us the little foxes which ruin the vines.' 10 And when He speaks of the birds of the sky He reproves presumptuous pride and haughtiness of heart, which through the grace of teaching, from Christ himself, he was endeavouring to receive, that he might place his nest in the worthy heights. For these fly with ambition, seeking heaven in the heights of honour, and to build a nest there, wishing to rest in the excellence of the dignity of a prelate, having for this the wings of knowledge and the pretence of pious virtue. 'They sport with the birds of the air,' 11 These are the birds which swooped down on the sacrifice of Abraham. 12 Because today such men devour every sacrificial offering of the Church, and it does not drive them off as the Patriarch did, that is, the father of fathers. On account of which likeness, by which demons desire to excel, demons are called birds. 'The birds of heaven ate the seed which fell beside the way.' 13 But there is one consolation, of which Obadiah speaks: 'If you shall be lifted up like the eagle and place your nest amid the stars, from there I shall drag you down,' says the Lord. 14 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 8 1 Mt 8.20 2 Jerem 9.8 3 Ps 9.29 4 Acts 8.20 5 1 Tim.6.9 6 Ps 56.7 7 Isai 29.15-16 8 Lamen 5.18 9 Ps 62.11 10 Song 2.15 11 Baruch 3.17 12 Gen 15.11 13 Mt 13.4 14 Obad 1.4

Ambition Questioned

Ἄν βούλει ἄρχειν τῆς ἐπαρχίας, ἀτιμωθήσῃ· ἂν δὲ σαυτὸν ταπεινώσῃς, ἑλεηθήσῃ· γέγραπται γὰρ, ὅτι Ὁ Θεὸς ἐκχέων ἐπ' ἄρχοντας ἀτιμίαν, τοὺς ταπεινοὺς ἰάσατο. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΞΙ  Δεκουριωνι Source: Migne 79 148

If you wish to rule over some province, you may be disgraced, if you humiliate yourself, you may obtain mercy; for it is written: 'God pours out disgrace upon princes, He saves the humble.' 1 Saint Nilus of Sinai, Book 1, Letter 161 To Decurion 1 Job 12.21

Wishing To Be A Bishop

Οὐκ ἔστι τῶν τυγχανότων ἐπισκοπῆς ἐρᾷν, ὦ θαυμάσιε, ἀλλ' ὧν ὁ βίος ἐκ τῶν Παύλου νόμων ἰθύνεται. Εἰ οὖν ἐκείνην ἐν σεαυτῷ θεωρεῖς τὴν ἀκρίβεαιν, ἴθι ἀσμένως πρὸς τὴν τοσούτου ὕψους ἀνάβασιν. Εἰ δὲ οὐ πρόσεστί σοι αὕτη, μέχρις ἂν κτήσῃ, μὴ ψαύσῃς τῶν ἀψαύστων. Πρόσεχε πυρὶ προσεγγίζειν τὴν ὕλην δαπανῶντι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΡΔ' Λεοντιῳ Source:  Migne PG 78.253c

It is not of the common man to desire to be a bishop, O eminent fellow, but of him whose life is directed by the laws of Paul. 1 If you clearly perceive that in yourself, go happily and ascend to such a height. But if it is not yours, until you do possess it, do not touch what is untouchable. Beware, lest you advance to a fire the material of which you have bought. Saint Isidore of Pelusium,  Book 1, Letter 104, to Leontius 1 1 Tim 3.1-7 ; Tit 1.7-16

Desiring the Priesthood

Τινές σέ φασιν ἱερωσύνης ἐρᾷν, πράγματος ἀνεφίκτου πολλοῖς, σοὶ δὲ καὶ μάλιστα· ἢ τοίνυν τὸν σαυτοῦ Βίον διόρθωσαι, ἣ τῆς ἐπιθυμίας τῶν ἀψαύστων σοι ἀνακτόρων ἀπόστηθι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΚΒ' , Ζωσιμῳ

They say that you desire the priesthood, which is a thing untouchable to you and to many. Either, then, improve your life or take your desire far from the holy places not to be touched by you. Saint Isidore of Pelusium, Book 1, Letter 22, To Zosimus

Diabolical Wisdom

Curiositatis malum sequitur superbiae vitium. Sapientia illa, quae nec est de sursum, sed terrena, animalis, diabolica, zelo et contentione plena, villam emit, ut aliis praeesse possit, et sibi litigium deesse non possit, beatitudinem sibi dominationem reputans. Hanc ergo sapientiam, fratres, vere diabolicum, et ipsius diaboli primogenitam prolem, quae super astra caetera solium locare ambiebat, turbidam et turbantem simul cum turba relinquentes discipuli, audire digni sunt: Beati mites, quoniam ipsi possidebunt terram. Non ait, illam, vel illam, vel aliquam quantamlibet terrae portionem, sed terram. Quis unquam suo sudore, sua industria, suis pecuniis, suis pugnis, nisi partem terrae obtinuit? Et hoc pauci potuerunt, multi non potuerunt: possidere autem quis potuit? Quid opus est, diu laborando acquirere, quod necesse sit cito perdere? Coelum pauperibus, terra mitibus: quid relictum est contentiosis? aut quid amplius volunt, qui divites fieri volunt? Quibus non sufficit coelum et terra, quid eis fiet? Fillii hominum, usquequo diligitis vanitatem, et quaeritis mendacium? Mentitur dignitatem, mentitur beatitudinem vanitas dominationis terrenae. Cur in parte remanetis? cur parum cupitis? cur modicum ambitis? Totum promittitur, via ostenditur; paupertate itur, mansuetudine festinatur. Pauperi beatitudo coeli, mansueto beatitudo terrae debetur. Quid, rogo, miseris contentiosis restat, nisi miseria infernalis? Quid facietis, divites? quid potentes? Consultu opus est. Hinc pecunia, hinc mansuetudo. Instat praedo. Isaac, Cisterciensis Abbas, In Festo Omnium Sanctorum, Sermo II Source: Migne PL 194.1693d-1694b

The evil of curiosity follows the vice of pride. That wisdom, which is not from above, is earthly, animal, diabolical, full of passion and contention. It buys property so that it can vaunt itself over others, and it can never be done with disputes, judging domination to be a blessing. This wisdom, brothers, is truly diabolical, it is the first born child of the one who was ambitious to set his throne above the stars. The disciples, leaving behind that turbid and troubling wisdom, along with the crowd, were worthy to hear the words, 'Blessed are the meek, for they shall inherit the earth.' 1 He did not say this or that or any portion of the earth, but the earth. Who for all his sweat, all his industry, all his money and violence, obtained more than a part of the earth? And even in this few have been successful and many have failed. And who is able to maintain possession? What value all that labour to acquire, when it must be quickly lost? Heaven is for the poor, the earth for the meek. What remains for the contentious? What else do they desire who wish to be rich? If heaven and earth are not enough, what shall be for them? 'O sons of men, how long will you love vanity and seek after lies'? 2 The happiness of worldly power is a lie, its value is a lie. Why remain in only a part? Why desire so little? Why be ambitious for something so paltry? The whole is promised, the way is shown. The road is by poverty, meekness speeds. The blessing of the poor man is heaven, the blessing of the meek man is the earth. What, I ask, remains for those wretched contentious folks, unless the misery of hell? What will you do, rich folk? What will you, powerful people? Consult your interests. Here is poverty, here meekness. And a thief is coming. Isaac of Stella, from the Second Sermon on the Feast of All Saints 1 Mt 5.4 2 Ps 4.2

Office And The Dog

Μὴ παραδέξῃ αὐτὸν, ἐπισκοπήν σοι, καὶ ἡγουμενείαν, καὶ διδασκαλίαν ὑποβάλλοντα. Κόπος γὰρ κύνα ἀπὸ μακελλικῆς τραπέζης διῶξαι. Ἅγιος Ἰωάννης τῆς Κλίμακος, Λογος Κβ', ἡ Κλίμαξ

Do not receive him who would incline you to accept a bishop's seat or a position as a leader or a teacher. Beat the dog away from the butcher's table. Saint John Climacus, Step 22, The Ladder

Endless Desires

Τὸ δ τὸν ἄπαντα χρόνον ὑποκεῖσθαι τῇ τῆς γαστρὸς λειτουργίᾳ, ποίας τιμωρίας οὐκ ἔστιν ἀνιαρώτερον; Ὂρᾶτε γάρ τοῦτον τὸν διηνεκῆ φορολόγον, τὴν γαστέρα λέγω, ὅσην ἐπάγει καθ’ ἡμέραν τὴν ἀνάγκην τῆς ἀπαιτήσεως; Ὡ κᾶν ποτε πλέον τοῦ τεταγμένου προκαταβάλωμεν, οὐδὲν τοῦ ἐφεξῆς χρέους προεξετίσαμεν· καθ’ ὁμοιότητα τῶν ἐν τῷ μυλωνι ταλαιπωρούντων ζώων κεκαλυμμένοις τοῖς ὀφθαλμοῖς, τὴν τοῦ βίου μύλην περιερχόμεθα, ἀεὶ διὰ τῶν ὁμοίων περιχωροῦντες, καὶ ἐπὶ τὰ αὐτὰ ἀναστρέφοντες. Εἴπε σοι τὴν κυκλικὴν ταύτην περίοδον, ὅρεξις, κόρος, ὕπνος, ἐγρήγορσις, κένωσις, πλήρωσις. Ἀεὶ ἀπ’ ἐκείνων ταῦτα, καὶ πάλιν ταῦτα, καὶ οὐδέποτε κύκλῳ περιιόντες παυόμεθα, ἔως ἄν ἔξω τοῦ μύλωνος γενώμεθα. Καλῶς ὁ Σολομὼν πίθον τετρημένον καὶ οἰκον ἀλλότριον ὀνομάζει τὸν ὥδε βίον. Ὄντως γὰρ ἀλλότριος οἶκος, καὶ οὐχ ἡμέτερος, ὅτι οὐκ ἐφ’ ἡμῖν ἐστιν ἤ ὅτε βουλόμεθα, ἤ ἐφ’ ὅσον ἐπιποθοῦμεν ἐν αὐτῷ εἶναι· ἀλλὰ καὶ εἰσαγὀμεθα ὡς οὐκ οἴδαμεν, καὶ ἐξοικιζόμεθα ὅτε οὐκ οἴδαμεν. Τὸ δὲ τοῦ πίθου αἴνιγμα νοήσεις, ἐὰν εἰς τὸ ἀπλήρωτον τῶν ἐπιθυμιῶν ἀποβλέψῃς. Ὀρᾷς πῶς ἐπαντλοῦσιν ἑαυτοίς οἱ ἄνθρωποι τὰς τιμὰς, τὰς δυναστείας, τὰς δόξας, καὶ πάντα τὰ τοιαῦτα; ἀλλ’ ὑποῥῥεῖ τὸ βαλλόμενον, καὶ οὐ παραμένει τῷ ἔχοντι· ἡ μὲν γὰρ περὶ τὴν δόξαν, καὶ τὴν δυσατείαν καὶ τὴν τιμὴν σπουδὴ πάντοτε ἐνεργεῖτε· ὁ δὲ τῆς ἐπιθυμίας πίθος μένει ἀπλήρωτος. Τί δὲ ἡ φιλοχρηματία; οὐκ ἀληθῶς πίθος τετρημένος ἐστὶν, ὅλῳ τῷ πυθμένει ῥεων, ᾦ κᾶν πᾶσαν ἐπαντλήσῃς τὴν θάλασσαν, πληρωθῆναι φύσιν οὐκ ἔχει; Ἅγιος Γρηγόριος Νύσσης, Ἐπιτάφιος Λόγος Εἰς Πλακιλλαν Βασίλισσαν Source: Migne PG 46.888c-889a

What is more unpleasant than the exactions of the stomach, the vengeance of which is not less troubling? Do you see the ceaseless demands of its daily tribute ever slacken? What more regularly casts us down, and nothing is gained by its insistent debts. Like those beasts of the mill that are hidden from view, we tramp around the mill of life, always going round the same way and returning to the same place. I shall tell you about this circular way: it is hunger, satisfaction, sleep, wakefulness, movement, satiety. Always the same things, one succeeding the other, and never do we have rest in this circle until we are out of the mill. Solomon well names life a deep pit and a foreign house. It is a foreign house, and not ours, because it is not ours when we wish it, nor is it when we desire to be in it. We enter ignorant and we are ignorant of the time of our exit. You will understand the symbol of a pit if you turn away from desire as a thing insatiable. Do you see how men pour over themselves honors, power, glory and all such things? But such things given flow away, they are not permanent possessions. In that one who is always zealously striving after glory, power and honor is an unfilled pit of desire. What about avarice? Truly is not the pit's bottom now pierced, the whole emptying out, which not even all the seas can fill? Saint Gregory of Nyssa, from the Funeral Oration for the Empress Flacilla

The Desire for Office

Sed plerumque hi qui subire magisterium pastorale cupiunt, nonnulla quoque bona opera animo proponunt; et quamvis hoc elationis intentione appetant, operaturos tamen se magna pertractant fitque ut aliud in imis intentio supprimat, aliud tractantis animo superficies cogitationis ostendat. Nam saepe sibi de se mens ipsa mentitur, et fingit se de bono opere amare quod non amat, de mundi autem gloria non amare quod amat: quae principari appetens, fit ad hoc pavida cum quaerit, audax cum pervenerit. Tendens enim, ne non perveniat trepidat; sed repente perveniens, iure sibi hoc debitum ad quod pervenerit putat. Cumque percepti principatus officio perfrui saeculariter coeperit, libenter obliviscitur quidquid religose cogitavit. Unde necesse est ut cum cogitatio extra usum ducitur, protinus mentis oculus ad opera transacta revocetur; ac penset quisque quid subiectus egerit, et repente cognoscit si praelatus bona agere quae proposuerit possit, quia nequaquam valet in culmine humilitatem discere, qui in imis positus non desiit superbire. Nescit laudem cum suppetit fugere, qui ad hanc didicit cum deesset anhelare. Nequaquam vincere avaritiam potest, quando ad multorum sustentationem tenditur is cui sufficere propria nec soli potuerunt. Ex anteacts ergo vita se quisque inveniat, ne in appetitu se culminis imago cogitationeis illudat. Quamvis plerumque in occupatione regiminis ipse quoque boni operis usus perditur, qui in tranquillitate tenebatur, quia quiete mari recte navem et imperitus dirigit; turbato autem tempastatis fluctibus, etiam peritus se natua confundit. Quid namque est potestas culminis, nisi tempestas mentis? In qua semper cogitationum procellis navis cordis quatitur, huc illucque incessanter impellitur, ut per repentinos excessus oris et operis quasi per obviantia saxa frangatur. Inter haec itaque quid sequendum est, quid tenendum, nisi ut virtutibus pollens coactus ad regimen veniat, virtutibus vacuus nec coactus accedat? Ille si omnino renititur, caveat ne acceptam pecuniam in sudarium ligans, de euis occultatione iudicetur. Pecuniam quippe in sudario ligare, est percepta dona sub otio lenti torporis abscondere. At contra, iste cum regimen appetit, attendat ne per exemplum pravi operis, Pharisaeorum more, ad ingressum regni tendentibus obstaculum fiat: qui iuxta Magistri vocem nec ipsi intrant nec alios intrare permittunt.  Gregorius Papa I, Regulae Pastoralis Liber, Lib. I, Cap. IX

But most often those who desire the pastoral office in their souls propose to themselves that thereby they would do much good work, and, though yearning for it for the sake of elevation alone, they still foresee these good works, so that the true motive is suppressed in the depths while the surface of thought is presented to the mind. For often the mind itself lies to itself about itself, and feigns in the matter of good work to love what it does not love, and with respect to the world's glory not to love what it does love. Keen to rule, it is timid while it seeks but audacious after entry. It fears that it should not attain a state; but suddenly on having attained, thinks what it has attained to be its just due. And, when it has once begun to enjoy the office of its acquired dominion in a worldly way, it easily forgets what it had thought in a religious way. Thus it is necessary that, when thought is extended beyond deeds, the mind's eye should be recalled to works done, and a man should ponder what he has done as a subordinate; so he may quickly be able to resolve whether as a prelate he will be able to do the good things he has proposed. No one is able to learn humility in a high place who has not ceased to be proud while occupying a low one, for he does not know how to fly from praise when it abounds, who has learned to pant for it when it was lacking. No one can conquer avarice when advanced to the sustenance of many, who his own means could not suffice for himself. From his past life let every man discover what he is, lest in his craving for elevation the phantom of his thought trick him. Indeed it is common that the occupation of office destroys the practice of good deeds maintained in tranquility; even an unskilled person can steer a ship in a calm sea, but when it is disturbed by the waves of tempest even the expert sailor is confounded. For what is the power of eminence but a tempest of the mind, in which the ship of the heart is ever shaken by storms of thought and is incessantly driven here and there so as to be shattered by sudden excesses of word and deed as if by opposing rocks? In the midst of all these things, then, what course is to be followed, what is to be held to, except that one strong in the virtues should be impelled to come to office, and that one who is void of virtues should not, even under compulsion, approach? As to the former, let him beware lest, if he does not accept, he be as one who binds up money in a cloth, and he be condemned for concealing it. For, indeed, to bind up in a cloth is to hide gifts received under the listlessness of sluggish torpor. But, on the other hand, let the latter, when he desires office, take care lest by his example of bad deeds, in the manner of the Pharisees, he become an obstacle to those journeying to the entrance of the kingdom, that he not be such a one who, according to the Master's voice, neither enter himself nor allows others to enter. Pope Saint Gregory the Great, Pastoral Rule, Book 1, Chapter 9

Problematic Appointments

Leo urbis Romae episcopus per Caesariensem Mauritaniam constitutis in Domino salutem.  Cum de ordinationibus sacredotum quaedam apud vos illicite usurpata crebrior ad nos commeantium sermo perferrei, ratio pietatis exegit ut pro sollicitudine quam universae Ecclessia ex divina institutione dependimus, rerum fidem studeremus agnoscere: vicem curae nostrae proficiscenti a nobis fratri et consacerdoti nostro Potentio delegantes, qui secundum scripta quae per ipsum ad vos direximus, de episcopis quorum culpabilis ferebatur electio quid veritas haberet inquireret, nobisque omnia fideliter indicaret. Unde quia idem plenissime notitiae nostrae cuncta reseravit et sub quibus qualibusque rectoribus quaedam Christi plebes in partibus provinciae Caesariensis habeantur, sincera nobis relatione patefecit, necessarium fuit ut dolorem cordis nostri, quo pro Dominicorum gregum periculis aestuamus, datis nunc quoque ad dilectionem vestram litteris promeremus, mirantes tantum apud vos per occasionem temporis impacati aut ambientium praesumptionem, aut tumultum valuisse popolarem, ut indignis quibusque et longe extra sacerdotale meritum constitutis pastorale fastigium et gubernatio Ecclesiae dederetur. Non est hoc consulere populis sed nocere, nec praestare regimen, sed augere discrimen. Integritas enim praesidentium salus est subditorum, et ubi est incolumitas obedientiae, ibi sana est forma doctrinae. Principatus autem quem aut seditio contulit, aut ambitus occupavit, etiamsi moribus atque actibus non offendit, ipsius tamen initii sui est perniciosus exemplo, et difficile est ut bono peragantur exitu, quae malo sunt inchoata principio.   Leo I, Epistula XII

Leo, bishop of the city of Rome, to the ordained of Mauritania Cæsariensis, greetings in the Lord. With regard to the ordination of priests among you, the frequent accounts of those who visited us reported certain illicit practices among you, and thus for reasons of piety we were obliged to strive to arrive at the exact state of the case in accordance with that solicitude which by the Divine command we bestow on the universal Church; and we delegated care of this to our brother and fellow priest, Potentius, who was setting out from us, and who, according to what we wrote and addressed to you by him, was to make inquiry into the truth about the flawed elections of bishops, and to report everything faithfully to us. Thus because he has has most fully brought us to awareness by sincere account of under whom certain people of Christ in parts of the province of Caesarensis are and of their quality, it was necessary that the grief of our heart, stirred up for the Lord's flocks imperiled, be revealed by sending this letter to you, beloved. We are astonished that on account of the troubles of the time that either the over-bearing conduct of the self seeking or the tumults of the people would have so much influence upon you, and that to the unworthiest and those far removed from meriting the priesthood the chief pastorate and governance of the Church has been given. This is not to consult but harm the peoples' interests, not to establish order but to increase divisions. The integrity of those who preside is the safeguard of those governed, and where there is assured obedience, there the form of doctrine is sound. An appointment which is made by sedition or brought about by plotting, even if it does not offend in morals nor in practice, is nevertheless wicked from the mere example of its origin, and it is difficult for things to be brought to a good end which have started from a bad beginning. Leo I, Letter 12