The Spiritual and the Carnal Worlds
The relationship and connection between the supernatural and natural worlds may be perceived differently in theology. According to Purves (2001), Augustin of Hippo refused to highlight this interface of the two worlds, “stressing the mystery and ambiguity of signs, hiding yet hinting at supernatural realities” (p. 60). However, Gregory the Great’s views differed as the theologist believed the supernatural concepts and forces were closely intertwined with the natural world in many unique ways, and carnal signs can emphasize the interconnection.
Interestingly, this view affected Gregory the Great’s Heartfelt pastorship practices, dividing them spiritually and secular. Purves (2001) indicates that Gregory addressed and was concerned with the more physical needs of his people, including wars, illnesses, and others, as well as with their souls and spirituality, such as following God’s will. The value of this view is that it allows us to balance the two worlds when practicing Christian care and paying attention to all needs and sides of people.
Keeping Harmony Between Contemplation and Action
Like balancing the spiritual and carnal worlds, Gregory the Great also believed harmony should be established between examining outer actions and inner motives. Purves (2001) states this is called consideration, which is “concerned with achieving the right relationship between body and soul by applying reflection and reasoning” (p. 61). Achieving this consideration is challenging but essential to perceiving the world in the right way.
Finding this model in Christ and trying to follow it, the pope emphasized the interconnection of critical concepts. Thus, hope and humility, reconciliation and complementarity, contemplation, service, action, and social and spiritual lives are interdependent and help keep balance. According to Purves (2001), using this model, a theologist or an average Christian can look both earthward and heavenward, applying the spiritual perspective when observing secular processes.
Sin and Christian Life
For Gregory the Great, the nature of sin and the nature of Christian life differed from the perspectives of some other theologists. For example, the pope held that evil is not due to people’s will but rather an imbalance between the body and the soul and physical and spiritual needs (Purves, 2001). Experiencing the sorrows of mutability, chaos, and bewilderment leads humans to confused minds and will, which causes sin.
Therefore, averting one’s sin and helping people follow God’s will and path cannot be successful without understanding the very nature of sin. For Gregory, human free will is impossible to strengthen enough for them to help themselves (Purves, 2001). However, their fear of God’s judgment, sacrifice, suffering, and service to others can help them remain calm when temptations surround them.
The Value of Faith and Experience in Pastorship
When discussing the nature of pastorship, Gregory indicates that unfaithful or ignorant people cannot lead others in their religion. According to Cush (2019), the pope said, “No one presumes to teach an art that he has not first mastered through study” (para. 9). Since caring for people’s souls and directing them toward God is the most challenging yet significant art, inexperienced and untaught individuals cannot claim themselves faithful pastors.
This idea emphasized by Gregory should guide the practice of all young theology students to keep religious teachings further and practice spiritually and safely. Ignorant and unfaithful pastors can leave their people under the pressure and burden of their sins (Purves, 2001). Ruling over others and enjoying a high position is not what faithful pastors should do. Therefore, a good education and experience to commit to one’s role is key to ethical and spiritual pastorship.
References
Cush, J. (2019). 2 great lessons for young men from St. Gregory the Great. National Catholic Register. Web.
Purves, A. (2001). Pastoral theology in the classical tradition. Westminster John Knox Press.