Gregory the Great was born into a well-established, aristocratic household, which afforded him the finest possible education and direct access to political office. At a fairly young age, Gregory was appointed to the highest non-religious position in Roman politics: the “perfect of the city.” Although he served commendably in this capacity, Gregory resigned his position and dedicated himself to monasticism (partially due to the death of his father). Gregory used his family’s extensive fortune to establish multiple monasteries in which he engaged in a strict adherence to St. Benedict’s Rule (i.e. a text on monastic living). While Gregory cherished this period of spiritual seclusion, he ultimately found himself drawn to the realm of Christian …show more content…
As Gregory was transitioning into his position as Pope, he took the time to compose his most enduring work entitled Pastoral Rule. In this treatise, Gregory addresses various quandaries related to Christian leadership and the proper pastoral lifestyle. In the second chapter of Pastoral Rule, Gregory asserts that the Christian leader must find an ideal balance between “ministry to the neighbor” and “contemplation of God.” In this respect, the leader must keep his eyes transfixed on the spiritual, transcendent realm while also lending a proper hand to those on earth in need of his care. Furthermore, the pastor must maintain a certain level of intimacy with those that he leads. The people under a pastor’s care should feel comfortable divulging their deepest fears and sinful desires to him. Although the pastor must present himself as a model of proper speech and deed, he must also engage in constant self-examination so as not to be overcome with pride. As I analyzed Gregory’s assessment of proper pastoral leadership, I found that I was not reflecting on my own personal growth as a spiritual leader. Rather, I felt …show more content…
For Gregory, the Church thrived on human diversity and uniqueness of spirit. This portion of Gregory’s teaching struck me as extremely pertinent to my own spiritual journey. I often find myself subconsciously conforming to the version of spirituality that I was taught in my youth. By strictly complying with a single outline of spiritual practice, I have rejected the uniqueness of my individual being. As I have progressed through this course, I have arrived at the conclusion that spirituality cannot be “taught” in the traditional sense of the word. Rather, spiritual practitioners can only equip their followers with the tools necessary to find their own combination of spiritual practices that are uniquely tailored to facilitate their personal growth. Gregory believed that a pastor must be able to shift his style of preaching in accordance with the specific audience being address. Similarly, I believe that the spiritual practitioner must alter his approach in accordance with the specific spiritual strengths and weaknesses of the individual being aided. Ultimately, I found the writings of Gregory the Great to be surprisingly applicable to my own spiritual journey. While I am always skeptical of the extent to which seemingly dated religious treatises can apply to my