In my opinion, which fortunately counts for
nothing, St. Gregory’s Memorial ought to be a Solemnity with an octave. But as it happens Jean Leclercq,
OSB, would agree with me.
St. Gregory was a great Pope, a great man of
action; his Pastoral Care and his Letters have become one of the sources of Moral
Theology, Canon Law, and of the medieval pastoral theology. But he was also a great contemplative, a great
doctor of the life of prayer, and it is through the writings in which he has
given spiritual doctrine that he has had the most influence on monastic
culture.
As a matter of fact, there can be found in St.
Gregory a full and authentic theology of the Christian experience, a doctrine of
Christian life and Christian prayer which, as in Origen and St. Augustine, is
marked by continual recourse to experience. For this reason, St. Gregory
bridges the gap between the patristic age and the monastic culture of the
Middle Ages. His teaching is much more
than a simple empiricism; he devotes a profound and, as we would say today,
structured reflection to the subject of Christian experience. In order to
formulate it, he uses terms which are both constant and precise: the dialectics
of presence and absence, possession and non-possession, certainty and
uncertainty, light and darkness, faith and eternal life (The Love of Learning
and the Desire for God, pp. 31-32).
St. Gregory the Great: Commentary on Job
II, 1
Holy Writ is set before the eyes of the mind like
a kind of mirror, that we may see our inward face in it; for therein we learn
the deformities, therein we learn the beauties that we possess; there we are
made sensible what progress we are making, there too how far we are from
proficiency. It relates the deeds of the
Saints, and stirs the hearts of the weak to follow their example, and while it
commemorates their victorious deeds, it strengthens our feebleness against the
assaults of our vices; and its words have this effect, that the mind is so much
the less dismayed amidst conflicts as it sees the triumphs of so many brave men
set before it. Sometimes however it not
only informs us of their excellencies, but also makes known their mischances,
that both in the victory of brave men we may see what we ought to seize on by
imitation, and again in their falls what we ought to stand in fear of. For, observe how Job is described as rendered
greater by temptation, but David by temptation brought to the ground, that both
the virtue of our predecessors may cherish our hopes, and the downfall of our
predecessors may brace us to the cautiousness of humility, so that whilst we
are uplifted by the former to joy, by the latter we may be kept down through
fears, and that the hearer's mind, being from the one source imbued with the
confidence of hope, and from the other with the humility arising from fear, may
neither swell with rash pride, in that it is kept down by alarm, nor be so kept
down by fear as to despair, in that it finds support for confident hope in a
precedent of virtue.
St. Gregory, Pray for Pope Francis!
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