Gregory the Dialogist : 6. But now it is better handled if we consider what these things signify spiritually. What does it mean, then, that the prophet takes a calf in his hand, and so arrives to anoint the king? But what is the calf, if not the splendor of the image of the Redeemer? For since he strives to make the one he chooses conformed to the Redeemer, when he preaches the very form of the Redeemer, he carries, as it were, a calf in his hand. And because he demonstrates the splendor of the Lord's manner of life, which he preaches, in the power of his works, he leads by hand the calf he takes from the herd. For to take up a calf in hand is to preserve the preaching of the Lord's manner of life in the power of one's works. Thus indeed, going in this way, he is not killed; otherwise he would be killed: because he who speaks and does not act is condemned by the sword of his own mouth. What does it mean that he is commanded to say: "I have come to sacrifice to the Lord"? What does it likewise mean that he does what he says, since he comes and sacrifices, except that the one who promotes others ought to be of such efficacy that he not only speaks good things, but persuades them? Indeed the sacrificial victim, which is seen in the prophet's hand, is recognized upon the altar. For what is the heart of a chosen hearer, if not the altar of God? For when a teacher speaks good things with his mouth and shows them by his works, the calf is in his hand. But when he also persuades his hearers of what he says and does, the victim is on the altar. He therefore sacrifices when chosen hearts receive through love that which shines forth in the word and example of the teacher, concerning the imitation of the Redeemer. There follows: "And you shall call Jesse to the sacrifice." Perhaps this passage suggests that subjects are not to be promoted without the knowledge of their superiors. Jesse is first called to the sacrifice, so that the good which the subject is seen to undertake may be grounded in the mind of his master. Rightly it is added: "And I will show you what you are to do." Expressing this very thing, he says: (Verse 3.) "And you shall anoint the one whom I shall point out to you." 7. For unless Jesse is first called, what must be done is not revealed to him: because without the will of the master, nothing concerning the person of the subject is to be done. Therefore, when he has been called, what must be done is shown, because with the will of the devout teacher, the humility of the subject is raised to the height of prelacy. But what does it mean when it is said: "You shall anoint the one whom I shall show you," except that all the disciples are not equal to the chosen pastor? For among them, some are useful for obeying; others both obey humbly and have learned to command with discretion. Therefore He says: "You shall anoint the one whom I shall show you," so that when a person is sought for the summit of the priesthood, the search may be conducted with great care. By these words, certainly, nothing of their own judgment is left to the ordainers of Churches in the election of others. "The one whom I shall show you," He says, "him you shall anoint." Who are those who anoint those whom God does not show, except those who, led by carnal affection, elevate to the summit of the Churches those who are to be ordained, who do not discern merits but show favoritism toward persons? These indeed anoint kings, but not those who are shown by God. What is their own, they do; what is God's, they take away. For it is God's part to show the person; it is the ordainer's part to provide the anointing. Therefore, when they show to themselves those whom they anoint, they refuse to have God as their co-worker. Hence also through the prophet Hosea the Lord complains about such chosen ones, saying: "They have reigned, but not from me; princes have arisen, and I did not know it" (Hosea 8:4). Therefore it is said to the elect, what the reprobate cannot hear: "You shall anoint the one whom I shall show you," so that no one may be promoted unless he is judged worthy of so great an office by the commendation of the Holy Scriptures. For in them the Lord speaks; there it is recorded what kind of man and how great the teacher of the Church ought to be. Therefore, the one shown by the Lord is chosen, who is commended through sacred eloquence. These things indeed wicked rulers despise, but good ones carry out... — Commentary on 1 Kings, Book 6, Chapter 3