Letter 7027: Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the words have flowed not from your tongue but from your soul. And it is not surprising that one speaks well who lives perfectly.

Gregory to Anastasius, Bishop of Antioch. I have received through our common son the deacon Sabinianus the welcome letter of your most gracious Holiness, in which the words flow not from your tongue but from your soul. That is no surprise -- a man who lives rightly speaks well. And since you have learned through the Spirit, in the school of the heart, the precepts of life -- to despise all earthly things and to hasten toward the heavenly homeland -- in proportion to the progress you have made in goodness, you think well of others. When I heard the many praises you heaped on me in your letter, I understood your intention: you were describing not what I am but what I ought to be. But when you urge me to remember my way of life and not to give ground to the evil spirit who seeks to sift souls, I must confess that my way of life has always been flawed, and I strive to overcome and put an end to my failings, if I can. If, however, as you believe, there has been anything good in me, I trust in Almighty God's help that I have not forgotten it. But your Holiness, I see, has crafted your letter like a bee -- carrying both honey and a sting, filling me with sweetness at the start and piercing me with what follows. I fall back on the words of Solomon: "Better are the wounds of a friend than the kisses of an enemy." As for your saying that we should not give unnecessary offense -- this is what your son, our most devout Emperor (for whose life we must constantly pray), has already written to me repeatedly. What he says from authority, I know you say from love. I am not surprised that you have adopted the Emperor's language in your letters, since the relationship between you is very close indeed.

Book VII, Letter 27 To Anastasius, Bishop. Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the words have flowed not from your tongue but from your soul. And it is not surprising that one speaks well who lives perfectly. And, since you have learned, through the Spirit teaching you in the school of the heart, the precepts of life — to despise all earthly things and to speed to the heavenly country — in proportion as you have advanced in good you think what is good of others. But, when I heard many things said in the letters of your Blessedness in praise of me, I understood your intention; how that you wished to describe not what I am, but what I ought to be. But as to your saying that I ought to remember my manner of life, and on no account give place to the malignant spirit who seeks to sift souls, I indeed recollect myself to have been always of bad manner of life, and hasten to overcome and put an end to this my manner of life, if I can. If however, as you believe, I have had anything good in me, I trust in the help of Almighty God that I have not forgotten it. But your Holiness, as I see, by the words of sweetness at the beginning and the words that follow, has wished your letter to be like a bee, which carries both honey and a sting, satiating me with the honey and piercing me with the sting. But meanwhile I return to meditation on the words of Solomon, That better are the wounds of one that loves than the kisses of a flattering foe Proverbs 27:6. Thus, as to your saying that we ought not to give occasion of offense for no cause at all, this is what your son, our most pious lord (for whose life we ought continually to pray) has already written repeatedly; and what he says out of power I know that you say out of love. Nor do I wonder that you have made use of imperial language in your letters, since there is a very close relationship between love and power. For both presume in a princely way; both ever speak with authority. And indeed on the receipt of the synodical epistle of our brother and fellow bishop Cyriacus it was not worth my while to make a difficulty on account of the profane title at the risk of disturbing the unity of holy Church: but nevertheless I took care to admonish him with respect to this same superstitious and proud title, saying that he could not have peace with us unless he corrected the elation of the aforesaid expression, which the first apostate invented. You, however, ought not to say that this is a matter of no consequence, since, if we bear it with equanimity, we are corrupting the faith of the Universal Church; for you know how many not only heretics but heresiarchs have issued from the Constantinopolitan Church. And, not to speak of the injury done to your dignity, if one bishop is called Universal, the Universal Church comes to ruin, if the one who is universal falls. But far, far be this levity from my ears. Yet I trust in Almighty God that what He has promised He will soon fulfil; Whosoever exalts himself shall be humbled Luke 14:11. So much, in the midst of many occupations. I have briefly replied to what you have said in your letters: for what I ought not just now to express in writing remains imprinted on my mind. I beg your Blessedness always to recall me to your memory in your holy prayers, that so your intercessions may rescue me from temporal and eternal ills. Pray moreover zealously and fervently for the most serene lord the Emperor; for his life is very necessary for the world. I refrain from saying more, for I doubt not that you know.

Gregorius hocce vicabulo univer- sam Eccle>ie fidem corrumpi contendit. Gregorins Anastasio episcopo Antiocleno. Desideratam ssuavissime vestrz sanclitatis episto- lam communi filio Sabiniano diacono deſerente sus- cepi, in qua nun linguze, sed .anime verba proflue- bant. Et non mirum si bene Joquitur qui perſecte vi- vit. Quia enim per magistrum spiritum in scho'a cor- dis * pracepta vite didicistis, terrena cuncia despi- cere, ad colestem patriam ſestinare, quantum vos in in eoruni redemptionem transmisi. De medietate vero C þ,,, proſeci>tis, tantum bona etiam de aliis sentitis. , ancillis Dei, quas vos Grzca lingua * monastrias dicitis, lectislernia emere disposui, quia in lectis Suis gravi nuditate | in hujus hiemis vehementissimo ſrigore laborant, que in hac urbe multz sunt. Nam juata notitiam qua dispensantur tria millia reperiun- tur. Et quidem de ssancti Petri apostolorum princi- pis rebus octoginta annuas libras accipiunt. Sed ad tontam multitudinem ista quid ssunt, maxime in hac urbe, ubi omnia gravi pretio emuntur ? Ha- rum vero talis vita es!, atque in tantum lacrymis et abslinentia disIricta, ut credamus quia si ips2 non essent, nnllus nosirum jam per tot annos in loco” hoc subsistere inter L1ingobardorum gladios potuis- get. (Cf. Joan. Diac.l. 11, n. 27.) Przterea benedictionem sancti Petri apestoli cla- vem a Sacratissimo ejus corpore transmisi, de qua videlicet clavi hoc est ges!tum quod narro miracu- lum. Dum eam quidam Langobardus civitatem in- gressns in Transpadanis partibus invenisset , quia sncti Petri clavis esset despiciens, sed pro eo quod eam anream vidit ſacere sSibi ex illa aliquid alind volens, eduxit cultellum ut eam incideret. Qui mox cultellum cum quo eam per partes mitltere voluit, ar- replus per spiritum, sibi in gutture deſixit, eademque