"The teaching of the arrogant has this characteristic: they do not know how to introduce their teaching humbly and they cannot convey correctly to others the things they understand correctly themselves. With their words they betray what they teach; they give the impression that they live on lofty heights from which they look down disdainfully on those whom they are teaching; they regard the latter as inferiors, to whom they do not deign to listen as they talk; indeed they scarcely deign to talk to them at all - they simply lay down the law....On the contrary true doctrine all the more effectively shuns the voice of arrogance through reflection, in which it pursues the arrogant teacher himself with the arrows of its words. It ensures that the pride which it attacks in the hearts of those listening to the sacred words will not in fact be preached by arrogant conduct. For true doctrine tries both to teach by words and to demonstrate by living example - humility, which is the mother and mistress of virtues. Its goal is to express humility among the disciples of truth more by deeds than by words." (St. Gregory the Great, pope. From the Moral Reflections of Job - Lib. 23, 23-24; PL 76, 265-266).
The book of Job has been the Church's text of reflection in the Office of Readings from the Liturgy of the Hours over the past few weeks. Job is tested by God and is visited by three friends who proceed to tell him what his problem is. In each case the teachers presume to know what ails Job, and yet the reality is much deeper, a reality that only Job can know through conversation with God. Job provides us with an example to follow in our own lives: God speaks to us through our lived experience, and we can know what God says through prayer, reflection, and dialogue with others.
St. Gregory highlights the most important points of theological reflection in the passage above, a point that Blessed John XXIII highlights in his comments that announced the intention to convene the Second Vatican Council: theology is primarily about persuasion, not pressure; conversion rather than coersion. What is more, the words we use in theological reflection matter less than the living example we give to others.
Recently a former student sought advice for a problem he is having. He is a camp counselor for the first time since graduating from high school a few weeks ago. He said that on the first day he felt as if the campers were intent on doing him harm, and he was looking for some advice on how to deal with that feeling. I replied that there are two ways of dealing with that experience: you can choose to make the campers fear you, or you can get them to love you. The latter is more salutary for many reasons.
In the Christian tradition the model for all we do is Jesus the Lord. In his public ministry he brought people to himself through teaching, but more profoundly through the good deeds Jesus did to all whom he encountered. Some would like to focus on Jesus' condemnations of the scribes and Pharisees while ignoring the real thrust of Jesus' pedagogy. Jesus invited, encouraged, inspired, and challenged people to enter into a relationship with God. The early Christians followed this example of Jesus, and people came to believe not through argumentation or through coersion, but because the theology of God's love was manifest and incarnate in the lives of those who preached it.
May the prayer of St. John Damascene be our own as we seek to be in the heart of the Church while seeking its constant renewal and reform:
"O Lord, you led me from my father’s loins and formed me in my mother’s womb. You brought me, a naked babe, into the light of day, for nature’s laws always obey your commands.
"By the blessing of the Holy Spirit, you prepared my creation and my existence, not because man willed it or flesh desired it, but by your ineffable grace. The birth you prepared for me was such that it surpassed the laws of our nature. You sent me forth into the light by adopting me as your son and you enrolled me among the children of your holy and spotless Church.
"You nursed me with the spiritual milk of your divine utterances. You kept me alive with the solid food of the body of Jesus Christ, your only-begotten Son for our redemption. And he undertook the task willingly and did not shrink from it. Indeed, he applied himself to it as though destined for sacrifice, like an innocent lamb. Although he was God, he became man, and in his human will, became obedient to you, God his Father, unto death, even death on a cross.
"In this way you have humbled yourself, Christ my God, so that you might carry me, your stray sheep, on your shoulders. You let me graze in green pastures, refreshing me with the waters of orthodox teaching at the hands of your shepherds. You pastured these shepherds, and now they in turn tend your chosen and special flock. Now you have called me, Lord, by the hand of your bishop to minister to your people. I do not know why you have done so, for you alone know that. Lord, lighten the heavy burden of the sins through which I have seriously transgressed. Purify my mind and heart. Like a shining lamp, lead me along the straight path. When I open my mouth, tell me what I should say. By the fiery tongue of your Spirit make my own tongue ready. Stay with me always and keep me in your sight.
"Lead me to pastures, Lord, and graze there with me. Do not let my heart lean either to the right or to the left, but let your good Spirit guide me along the straight path. Whatever I do, let it be in accordance with your will, now until the end.
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