Letter 9052: **From:** Gregory I, Bishop of Rome

Gregory to Secundinus, servant of God and recluse. I have received the writings of your love, which had been seasoned in my taste with the honey of love. Oh, how great a fragrance of life they are full of, which through the grace of the Spirit they exhale! No cultivation of eloquence appears in them, nor any outward show of words, but, holding only the root of truth and charity, through everything that they convey they breathed forth the love of the heavenly fatherland. In them, moreover, your love took pains to ask of me that I ought to write to you an exhortatory little book. But it is necessary that you know, dearest son, that I am pressed by such great pains of gout, and by such great tumults of cares, that, although I never remember that I was anything, yet I see myself very much not to be what I was. But as to the fact that your charity asserts that, even beyond the age of fifty, you are still subject to youthful desires, in this too you fulfill the precept of the divine oracle, in which it is written: "The just man is his own accuser at the beginning of his speech" (Prov. 18:17). Nor, however, do I doubt that you suffer the greater snares of the cunning enemy, who prepares the greater wars against you. For so much the more ardently does he seek out the contrivances of deception, the more fervently he recognizes that you long for the heavenly fatherland. And we indeed, who lead our life with many others, even if we are timorous and fearful, yet, because we have set up wars against the ancient enemy, we stand as it were in the battle line. But you who lead the solitary life, what else shall I call you than single combatants [monomachi], who in the fervor of virtue hasten to go forth even before the battle line? Why then does the enemy not attack him singly, from whom he hopes to be attacked singly? And we indeed who live among men are often tempted through men by the crafty enemy. But you who lead the way of the present life apart from the throng of men, must by so much endure the greater contests, by how much the very master of temptations approaches you. For neither can you be free for prayers and the praises of God without some interruption of time, because even though the intention is continually ready, yet the very weakness of humanity slips back to itself, so that at some time it lies wearied, and grows numb from the exercise of its own zeal. But the ancient enemy, as soon as he finds the mind at leisure, approaches it to speak to it under certain occasions, and brings back to its memory certain things from past deeds; words once heard he indecently echoes back to the thought; and if you have at any time prepared base wars against him, he sets the appearance of those things before the eyes of the heart, and the mind that he is not able to defile concerning present things, he defiles concerning past evils. And often he restores to delight the mind he has deceived, from which it has long now afflicted itself through penance; so that it truly says with the Psalmist: "My scars have putrefied and grown worse, because of my foolishness" (Ps. 37:6). For a scar is the figure of a wound, but of one healed. A scar therefore returns to putrefaction, when the wound of sin, which had already been healed through penance, consents to the delight of its own mind. Often, through the snares of the crafty enemy, we see with the eyes of the heart what we never did. And when imperceptibly delight steals upon this, although it now bewails the things that it had done, yet it wearies the unhappy soul that it has not done certain things which it bewails. These are the darknesses of our heart, which, willing or unwilling, we endure in this life. Whom is to be sought against these things, except a helper in opportune times, in tribulation? Very gladly, moreover, did I receive that your charity inquired of me concerning a certain doubt of yours: whether the Churches of the East follow the faith and doctrine of Leo the pope, of holy memory, lest perhaps their understanding among themselves be divided over the defense of the Three Chapters. Whence I desire your love to be certain, that the aforesaid most holy Churches of the East, with one understanding, with one doctrine, hold the faith of the same Leo of holy memory, and so keep and venerate the holy Council of Chalcedon together with us, that no one is reckoned to be a bishop who has not been a defender and follower of that same council. For from this it comes that, as often as in the four principal sees bishops are ordained, they send synodical letters to one another in turn, in which they confess that they keep the holy Council of Chalcedon together with the other general councils; just as we too turn away from, and judge to be smitten with anathema, those who presume to diminish anything from the faith of that same council, or to add anything to it. For the council which was made generally after it is therefore received by us, because, following that same council in all things, it preserves its honor and authority. Whence it is necessary that my most sweet love, in this which it chiefly does in living well in morals, in that it afflicts itself through abstinence, in that it more vehemently insists upon the doctrine of God, should the more studiously consider this, lest, following the error of the schismatics, it be found divided from the holy universal Church. And what will so many labors profit, if they be not found in the unity of the faith, which before the eyes of God almighty especially guards the soul in good acts? For from this it is said: "One is my dove, my perfect one" (Cant. 6:8). From this the Lord says to Moses: "There is a place beside me, and you shall stand upon the rock" (Exod. 33:21). What place is there that is not in God, since all things are contained by him through whom they were created? But nevertheless there is a place beside him, namely the unity of the holy Church, in which, standing upon the rock, the firmness of his confession is humbly held. Concerning which place it is subjoined: "Then you shall see my back parts" (Exod. 33:23). For on the rock, that is, in the holy Church standing, we shall see the back parts of God, when we shall now contemplate those joys of the heavenly fatherland which are promised at the end. But perverse men, who, an occasion having been found of the Three Chapters, flee ecclesiastical discipline, dread to be reproved for their carnal acts, are unwilling to be subject to the precepts of the apostolic see, and reproach us as if concerning the faith, which they themselves do not know. And while they are neither right in faith, nor intent upon good works, they strive to seem to contend for the faith. And thus it comes about that daily they become worse, while the fault grows gross in them, which, as if from the zeal of fervor, desires to seem even praiseworthy. But according to that which is written: "By their works you shall know them" (Matt. 7:16). Let your charity attend to their life, and look upon the merit of their intention. For that I may speak briefly to your love concerning the same matter: the holy Council of Chalcedon, up to the definition of the faith and the promulgation of the canons, spoke of general causes. For after the promulgation of the canons it took care to lay to rest the special contests of bishops. But the letter which in it the most reverend Ibas denies to be his, because it lies in the extreme part of the council, you recognize. Which letter, namely, asserts that Nestorius was condemned without a hearing and without inquiry being made; but suspects that Cyril fell into the dogma of Apollinaris. And if the whole text above of the aforesaid council is read, it is found how much this letter is opposed to that same council, because, namely, the holy council both denounces Nestorius, as he is, a heretic, and venerates blessed Cyril as a catholic father. The letter therefore which defends him who was condemned by the council, and accuses him who was venerated by the council, is without doubt proved to be contrary to the definition of the holy council. But because its defenders are accustomed to say that Ibas wrote this at that time when Cyril, on account of the twelve chapters which he had not yet expounded, was still held doubtful, in this very letter weigh that it is read that between the Eastern bishops and blessed Cyril peace was celebrated. If therefore after the concord of peace, after the satisfaction of doubt removed, this same letter was written, it is established that it is not catholic, which calls a catholic father, and one praised in the whole volume of the council, a heretic. These few things I have said, because from what causes chiefly your charity has doubt in this matter, in your letters I have not found. [The following passage on the restoration of lapsed clergy is a later interpolation, judged spurious by the Maurist editors and absent from the oldest manuscripts; it is rendered here for completeness.] And because your holiness consults us concerning lapsed clergy: from the head therefore beginning, up to the fourth ministry of the altar, we recognize this form to be observed, that, just as a greater man precedes a lesser in honor, so also in crime; and let him whom a greater fault follows be smitten with a greater vengeance, and so afterward let penance be believed to be fruitful. For what does it profit to sow wheat, and not to gather its fruit? Or to build a house, and not to dwell therein? After worthy satisfaction therefore we believe that one can be brought back to honor, the Prophet saying: "Shall he who falls not rise again? And he who is turned away, shall he not return?" (Jer. 8:4) And to the sinner he says: "On whatever day, being converted, you shall groan, then you shall be saved" (Isa. 30:15, according to the Septuagint). Whence also the Psalmist says: "Create in me a clean heart, O God, and renew a right spirit within my bowels. Cast me not away from your face, and take not your holy spirit from me" (Ps. 50:12-13). For when he begged that he might not be cast away by the Lord for the fault of his fall, the king and prophet at once, trembling, was terrified that he had seized another's wife; and the prophet, declaring his own crime, doing penance, added: "Restore to me the joy of your salvation, and confirm me with your principal spirit" (ibid., 14). For if he had not done penance worthy of God, he would by no means have preached to others. For he says: "I will teach the unjust your ways, and the impious shall be converted to you" (ibid., 15). For when the Prophet looked upon his sins as cleansed through penance, he did not hesitate by preaching to heal those of others, and he was zealous to offer a sacrifice of himself to God, when he said: "A sacrifice to God is an afflicted spirit" (ibid., 19). For this, these things would suffice; but every sentence which is confirmed by more testimonies of holy Scripture is more easily believed. For concerning this the prophet says: "I do not will the death of the sinner, but that he be converted and live" (Ezech. 18:32). Concerning this it is said to sinners: "The sinner, on whatever day, being converted, shall groan, shall be saved; all his iniquities shall be delivered to oblivion" (ibid., 22). For if our Redeemer, who came not to destroy sinners, but to justify them, left the offenses of sinners in oblivion, who among men reserves things to be condemned, when the apostle says: "If God justifies, who is he that condemns?" (Rom. 8:33) Recurring to the fountain of mercy, let us bring forth the sentence of the Gospel: "I will rejoice," he says, "over one sinner doing penance, more than over ninety-nine just who do not need penance" (Luke 15:7). And that the Lord himself testifies that the lost sheep, the ninety-nine non-erring being left behind, was carried back to the fold upon the shoulder of the pious shepherd. If a lost sheep, erring, after being found is carried back to the fold upon the shoulder, why is this one, after penance, not recalled to the ministry of the Church from his fall? Just as in the Apocalypse it is said concerning the ministry of the Church: "Remember whence you have fallen, and do penance, and do the first works" (Apoc. 2:5). For what is graver, either to commit a carnal offense, without which few are found, or to deny the Son of God by an oath? In which word we recognize that this same blessed Peter, prince of the apostles, beside whose sacred body we unworthy ones sit, fell. But after the denial, penance followed, and after penance mercy was given, because afterward he did not expel him from the apostolate, since before he had foretold that he would deny him. Let these things, dearest son, suffice to be said to you, that you may not doubt that he whom you behold to wash away his sins with weeping obtains mercy in the sight of the Divinity, because he who came to redeem sinners with his own blood does not despise the sinner who has returned. About the ordinations, indeed, of the pontiffs of the apostolic see, whether after the most blessed Hormisdas any have been added, your charity inquires. But know that up to the times of pope Vigilius the ordinations of the prelates have been set forth. Aloe, moreover, frankincense, storax, and balsam, to be offered to the bodies of the holy martyrs, we have transmitted, the bearer of these conveying them. At the very end of your letter you asked what ought to be relaxed for them; whence, having owed much, I have spoken little. But I ask almighty God that he protect you with his grace, and by the intercession of blessed Peter, prince of the apostles, keep you unharmed from all evils, that the fervor of heavenly desire may daily grow more ardently in your mind, so that, ever new, and ever stronger than itself, it may reach to receiving the heavenly rewards more manifoldly. I have transmitted, moreover, two codices of homilies, which I delivered in the Church while I still prevailed to speak, so that, because I myself cannot see you, and cannot diligently converse with you, I may not, through those things which I have been able to write, be absent to your charity. I have also taken pains to transmit a small garment, through which your charity, because in your mind it burns with a southern heat, may outwardly repel the cold of Arcturus from your body. I ask, moreover, that you should more earnestly pray for me, that by the help of your intercession I may deserve both to be snatched from present evils, and to be presented to eternal joys. [On images.] The images which you asked to be directed to you through Dulcidius the deacon, we have sent. Whence your request greatly pleased us, because you sought him with your whole heart, with your whole intention, whose image you desire to have before your eyes, so that the daily bodily sight may render you practiced, so that, while you see his picture, you may be inflamed in mind toward him whose image you desire to see. We do not act amiss, if through visible things we demonstrate invisible things. Thus a man who ardently desires to see another, or, loving a bride, strives to see her, if it happens that she goes to the bath or to the Church, immediately prepares himself for the one walking along the way, that he may withdraw cheerful from the sight of her. I know indeed that you do not seek the image of our Savior in order, as it were, to worship God, but for the remembrance of the Son of God, so that you may grow warm again in his love, whose image you desire to see. And we indeed do not prostrate ourselves before it as if before the divinity, but we adore him whom through the image we remember as born, or as suffering, but also as sitting on the throne. And while that picture, as it were a writing, brings the Son of God back to memory for us, it either gladdens our mind concerning the resurrection, or soothes it concerning the passion. And therefore we have directed to you two surtariae [painted panels or cloths], containing the image of God the Savior, and of the holy mother of God Mary, and of the blessed apostles Peter and Paul, through our aforesaid son the deacon; and one cross; also a key, for a blessing, from the most holy body of Peter, prince of the apostles, that through him you may be inflamed as if by torches by the gains of past works which it suggests to the mind, for love of whom you may even wish to end your life; may he himself also protect you unto the end, who deigned to redeem the whole world, Jesus Christ our Lord, who lives and reigns unto the ages of ages. Amen.

AD SECUNDINUM. Scripta illius laudat, verilatem, charitatem atque hu- malitatem spirantia. Solitarios quasi monomachos ab antiquo hos'e sinqularius impeti, Orientales Eccle- 8sias uno sensu integram sancti Leonis et Chalcedo- nensis synodi fidem s2qui. In deſensores (rium capi- tulorun invehitur. Epistolam Ibe definitioni sancl@ 8ynodi adrersari probat. Incertam anime originem ; at illam originali peccato donec baplizetur cerlissi- me obstringi. Miliit imagines earumque legiti usum exponit. Gregorius Þ Secundino servyo Dei © incluso. Dilectionis tuz scripta Suscepi, que in meo $ensu suram 8uperaſſluentem ad Z2terua gaudia reportare I amoris melle condita sapuerunt. 0 quanta aspirg- concedat. Princeps ipse pastorum Christus Dominus $seipsum ita appellavit ; Ego 8um Pastor bonus. Rationem col- ligo ex Theophylacto, comment. in cap. xxi Joannis, ubi descrimen $tatuit inter Pooxery, Cl nouatvery, iN- ler pascua prebere, et gregem guhernare : T6 wtv yp rotuaiverv non ol ox)noorifpay enioTraIy Eupativit, T6 b& £6050, Thy ijrw:tpay. Videndus Augustinus tract. 12; in Joan.. obi fuse et copi-se de ratione pascendi lractat,. et Theodoretus in Ezech. 54. Gussavv. © Jam $upra, lib. v, nunc lib. v1, epistola 14, me- minit corruptionis illius synodi in gratiam Pelagia- norum. Quod ut lector intelligat, addo Joannem An- tione vitz plena aunt, quz per graliam Spiritus 965 tiochenum cum 40 et amplius episcopis pseudosync= dum seorsum, Ephesi lamen, celebrasse, in qua Ne- SLorio faventes Cyrillum damaaruat, aliosque episcopos in vera 8ynodo Lunc ntes excommunicarunt, res- lituta, ut ex boc loco apparet, b:eresi Pelagiana. Por- ro credibile est pariem actorum igtius pseudosynodi irrepsisse in Codicem ver# synodi Ephesinz, libra - riorum incuria, quia, urbis nomine et temporis nota decepli, inter contrariarum partium episcopoes ev- rumque $ententias uon distinxerunt. GUSSANY. Eeisr, L. AL. 32, lib. x1, indict. 6. Eeisrt. Ll. Al. 35, lib. x1, indict. 6. : Eprer. Lil (41. 54]. — © Hec epislola facilius ex- pungerelur quam sanarelur. Eam vyariis a880meniim auclam fuisse p t mss. 1ces, CconSentiuny proferuntur! Non. in eis cultus eloquentiz, non ver- A ter hostis impelat, a quo $e impeti singulariter spe-» orum 4 typus apparebal, sed solam veritatis atqueb charitatis radicem 1teneutia, per vmne quod Jocula Sunt, ccelesiis patriz amorem * ſragrabant. In eis vero tua a me dilectio petere sLluduit ut ad hanc libellum exbortatorium scribere deberem. Sed scire te necesse est, fili charissime, quia tanlis po- dagrz doloribus, tantisque curarum tumultibus pre- mor, ut quamvis nunquam me aliquid ſuisse remini- Scar, valde tamen me videam non e-se qui ſuerim. Quod autem tva se charitaz et ultra ztalem quin- quagenariam adhuc jevenilibus desideriis asserit Subjacere, in hoe quoque divini oraculi implet pra- ceptum, quo scriptum est: Justus in principio accu- aator ext 8i (Prov. xvin, 17). Nec tamen dubito ma- ciat ? Et nos quidem qui inter homines vivimus, s2pe per homines a callido hoste tentamur. Vos aulem qui viam vile presentis extra hominum ſrequentiam - ducitis, lanto majora certamina pati necesse et, quanto ad vos ipse tentationum magister accedit, Neque enim yacare orationibus ac laudibus Dei sing aliqua .interruplione temporis poteslis, quia etsi in- tentio continue prompla est, ipsa tamen humanitatis infirmitas ad semetipsam relabitur , ut aliquando ſessa jaceat, alque a studii sui exercitatione torpe- scat. Antiquus vero hostis mox ut otio«-am mentem 966 invenerit, ad eam sub quibusdam occasionibug locuturus accedit, et quzedam ei de gestis preteritis ad memoriam reducit, audita quondam verba inde- jores 1e in>idias hostis callidi perpeti, qui majora B center cogitationi resonat; et si qua dudum turpiler contra eum bella preparasti. Tanto quippe ille de- ceptionis molimina ardentius exquirit, quanto le ca@- lesti patriz ſerventius inhiare cognoscit. Et nos qui- dem qui vitam cum pluribus ducimus, etsi ſormido- losi ac timidi, tamen quia contra antiquum hostem bella proposuimus, quasi in acie stamus. Vos autem qui $olitariam vitam ducitis, quid aliud f quam mo- wmachos dixerim, qui ſervore virtiutis etiam anie aciem exire ſestiuatis ? Cur ergo eum non singulari- eruditi quibus palatum 8apit. Disciplinam circa lapsos Gregorii placitis ex adverso repugnantem in- Ressit homo, quisquis est, audacissimus. 'Avexoou- Vier orationis, quam inconsequentiam vucat Quinti- lianus, alii ficto nomine incokerentiam, quivis nullo C negolio deprehendet, Textus ipse infinitis vitiis 8ca- tet, et manuseriptorum perpetua fere est inconve- nientia. Ex 30 Mss. vix unus aut alter Codex conti- net enorme fragmentum de lapsis, quod incipit : Er quia tua zanclitas, etc. Aliud ſragmentum de imagi- nibus circa finem epistolz pauci sunt qui habeant. Vetustissimus Codex Rhemensis in quo descriptze Kunt omnes Romanorum pontificum epistol:e, a Ge- tasio ad Joannem VII, non habet assumentum circa tarsos. Quod tamen sanctus Anselmus, lib. 1, epist. B36, humana, ut lit, incogitaniia recipit ac tuetur, nondum orto eriticorum $ole. Quo tempore tam ab- surda depravalio contigerit non ita liquet. In Isido- rum Mercatorem multi rejiciunt; illum dico famosum nugivendum, avt falsificum, qui octavo decurrente smculo scripsit in Hispania Codicem canonum, et commentitias Decretales primus edidit. Constat vero ex Pauli Diaconi, qui anno 804 obiisse dicitur, epi- Siola data ad Adbalardum abbatem Corbeiensem , banc de qua agitur epistolam unam ſuisse ex 54 $ancti Gregorii, quas $0las colligere potuerat Paulus, ©n qua quia reperitur hujusmodi as8umentum, constat Siola variantes lectiones deprehendisse, ne dicam depravationes, quibus tota scatet. Earum precipuas tantum hic apponam, ne lectorem txdio aſliciam. Gus8anv. Hane Gus8auvillzi ceusuram, etsi non om- ni ex parie probemus, _—_ attexere, quod mulia scitu digna contineat. vero preserlim Gussan- villeo us : primum est, integram hanc episto- lam que in omnibus Vatic., Anglic., Turon., Norm., Rbew., Colbert., Corbd., San Viet., Reg., Remig., etc., Mss. continetur, propier unum aut alterum as- _ zumentum videri rejiciendam ; secundum vero, Pau- lum Diaconum $0las epistolas num. 54 quas ad $san- ctum Adhelardum Corbeiensem abbatem misit colli- gere pointe. Quod videtur innuere cxteras Grego- acla sunt, eorum speciem oculis cordis opponit, zt quem de przsentibus non valet inquinare, de malis transactis violet. 8 Et deceptam meniem $s2pe in de» lectationem reparat, unde dju jam $e per peniten- tiam aſſſixit ; ita ut vere cum Psa'mista dicat : Com- pulruerunt et deteriorale sunt cicatrices mee, a ſacie insipientic mee (Pal. xxxvn, 6). Cicatrix quippe ligu- ra est vulneris, sed sanati. Cicatrix ergo ad putre= dinem redit, quando peccati vyulnus, quod jam per rianas epistolas Pauli evo minime cognitas, certe id Somniavit Gussanvilleus; neque enim de hac epi- Stolarum $ancti Gregorii pauciiate ullum verbum oc- currit apud Paulum Diacenum. De ejus collections quid $entiamns, jam in przfatione dictum. Porro, de Secundino uberrime d:'ximus in Vita sancti Gregorii. nianus in Novell. 5 : Nisi tamen quidam eorum in_ contemplatione et perſectione degenles vitam remotam habeant in hospitio tanquam a communione ad meliors exceptos. Vide Novell. 135. Gussanv. 4 Vel typhus. De hac voce consule lib. xx Mora- lium, num. 25, nota a (Patrol, tom. LXXVI, cd. D 265, nota g). © Ita Mss, pene omnes, vel flagrabani. In Excusis, eſflabant. Gussanv. In plerisque tamen Mss. legitur, monackos, Scilicet in Vatic., plerisque Norm. , Colbert., Reg., Corb., San. Viet., Rhem. et Remig. In solo Becceus! et in Cod. Turon. majoris monasterii invenimus mo- nomachos. Sic autem legendum esse per>uadet ralio Colbert.; Rbem., Reg., Regwig., Turon., Maj. mova- $sterii, et uuum e Vatic. Top Y 985 EPISTOLARUM LIB. IX. — INDICT. 1. — EPIST. Lil. 986 penitentiam sanatum et, in delectationem sui ani- A posteriora mea. In peira enim, id est In 8ancta Ec- mum conentit, Sxpe quod nunquam ſecimnus, per hostis callidi insidias cordis oculis videmus. Cumque insensibiliter ia hoc delectatio subripit, quamvis jam plangat quz fecerat, tzdet tamen infſelicem ani- mum quzedam non ſecisse quz plangat. Hz $sunt cor- dis nos1ri tenebrz, quas in hac vita volentes nolen=- lesque SuStinemus. Quis contra hec quzrendus est, nisi adjutor in opportunitatibus in tribulatione ? Valde autem libenter accepi quod tua me charitas de 81a dubitatione requisivit, an Orientis Ecclesiz fiden atque doctrinam sanclz memoriz Leonis pa- pz $equantur, ne fortasse earum sensus inter seme- lipsas pro trium capitulorum defensione divisus sit. Unde certam dilectionem tuam esse desidero, quia predicte sanctissimz Orientis Ecclesiz uno sensu, vna doctrina fidem ejusdem sanctz2 memoriz Leonis lenen!, Sanctamque Chalcedonensem synodum ita nobiscum custodiunt atque venerantur, ut nullus esse episcopus reputelur, qui ejusdem synWi deſensor zectatorque non ſuerit. Hine est enim ut quoties in qualuor precipuis sedibus antistites ordinantur, sy- nodales $ibi epistolas vicissim mittan!, in quibus se $anctain Chalcedonensem synodum cum aliis 9Bg7 generalibus synods custodire fateantur; Þ sicut et nos aversamur, atque anathemate plectendos duci- wus, $i qui de fide ejusdem synodi aliquid immi- nuere, vel aliquid in ea addere presumunt. Nam Sjnodus quze post eam generaliter ſacta est idcirco a nobis recipitur, quia ejusdem Synodi in omnibus se- quax, honorem illius auctoritatemque custodit. Unde C neces8e est ut dulcissima mibi tua dilectio in hoc quod przecipue in bonis moribus vivit, quod se per abslinentiam aſfligit, quod doctrine Dei vebementius insistit, hoc studiosius cogitet, ne, errorem schisma» licorum sequens, a Sancta universali Ecclesia divisa possit inveniri. Et quid tot labores proderunt, si in wilate fidei i inventi non ſuerint, quz ante Dei om- vipotenlis oculos in bonis actibus animam precipue eustodit ? Hine enim dicitur : Una est columba mea, perſecta mea (Cant., vi, 8). Hinc ad Moysen Domi- aus dicit : Est locus penes me, et slabis super petram (Exod. xxx11, 21). Quis est locus qui non sit in Deo, dum cuncta ab ipso per quein creala sunt con- linentur? Sed tamen est locus apud eum, vide- clesia stantes, Dei posteriora videbimus , quande jam ea quz in fine promissa sunt cclestis patriz gaudia contemplabimur. Perversi autem homines qui, trium capitulorum occasione reperla, ecclesia- Sticam disciplinam ſugiunt, de suis carnalibus acti- bus reprehendi pertimescunt, subesse $sedis aposto- liez praeceptis nolunt, et n0s quasi de fide repre- hendunt, quam ipsi nesciunt. Et dum neque in fide recti sunt, neque in bonis operibus intenti, student ut certare pro (ide videantur. Sicque fit ut quotidie deteriores fiant, dum in eis culpa grossescit, * que quasi de zelo ſervoris videri etiam laudabilis appe- tit. Sed juxta hoe quod scriptum est : Ez operibus eorum cognoscetis eos (Maith. wn, 46). Vitam eorum. B tua charitas altendat, et meritum intentionis aspi- ciat. Ut enim dilectioni tuz de eadem re breviter loquar, sancla Chalcedonensis synodus usque ad de- ſinitionem fidei, et prolationem canonum, de gene- ralibus causis locuta est, Nam post prolationem ca- nonum $pecialia episcoporum certamina sopire cu- ravit. GS Epistolam vero quam in ea reverendis- simus Ibas denegat $uam, quod in extrema parte 8Y- - nodi jacea!, agnoscis. Quz videlicet epistola Nesto- rium in auditum et inquisitione non facta damnatum asserit; Cyrillum vero in Apollinaris dogma cecidisse SuSpicatur. Et si lotus superior textus predictz sy- nodi legitur, quantum hxec- epistola eidem synodo adverselur invenitur, quia scilicet sancla s8ynodus et | Nestorium, sicut est, hareticum denuntiiat, et bea- tum Cyrillum patrem catholicum veneratur. Epistola ergo quz illum deſendit qui a synodo damnatus est, et eum accusat qui a synodo veneratus, procul dubio definitioni sanctze synodi probatur adversa. Sed quia ejus defensores solent dicere quod hanc Ibas eo tempore scripsit quo adhuc Cyrillus propier duode- cim capituls, quz necdum exposuerat, dubius habe» batur, in ipsa hac epistola perpende quia legitur quod inter Orientales episcopos et beatum Cyrillum pax ſuerit celebrata. Si ergo post concordiam pacis, post satisfactionem amotz dubitationis, hac eadem epistola scripla est, constat quia non est catholica, quz pairem catholicum, atque in toto synodi volu- mine laudatum, hereiticum appellat. Hzc paucis- dixi, quia ex quibus przcipue causis hac in re dubi- licet sanctz2 Ecclesiz unilas, in qua Super pe- D tationem tua charilas habet, in epistolis non in- ram statur, dum conſessionis ejus soliditas humili- ler tenetur. De quo loco subjungitur : Tunc videbis | Que leguntur hic usque ad articulum $eq. De or- dinationibus, vero, etc., de>unt in plerisque Mss. Ex- bibentur in Collectione Pauli Diac. in Cod. Mss. Epi- violarum Decretalium summorum ponlificum biblio- thece Patrum Capucinorum Rothomag. , in uno veni 1. Colb. Þ circiter an., in altero Colb. cp ann. in Ge- meticensi notato 20, complectente gancti Aogustini epistolas, et ad calcem hanc sancti Gregorii epis!. ad Secnndinum, ubi tamen de imaginibus nihil. Eodem modo in duobus Teller., in Vaticanis A et D secundo ; nam ad duos Codices D e Vaticanis collata est hec epistola. Exemplaria quibus usi sunt Gratianus, Ivo Carnotensis, Sanctus Anselmus et Hinemarus ea exhibebant. Vide Hincmarnm, io Capitul. ad presby- leros datis, et sanctum Anselmum, |. 1, epist, 56, Hinc incogitanter asserlum a Gussanvilleo in priori nota vir unum aut alterum Codicem enorme conlinere fragmentum de lapsis. lilud tamen rejicienduw pala- Et quia tua ® ganctitas (Grat. digt. 50, c. 16) hoe A cict ut resurgat (Pal. xL, 9) ! Et: Qui averaus est Niezna incipientes, cum reliquis quatoor post ſaclis veneramur, ® quia ipsam gequentes, cxlerz in cunctis canouicis sententiis unanimiter concordant. Nam et nos precedentes Patres sequi debemus, qui auctore Deo a Sacra docirina illorum non discordamus. A capite itaque incipientes, usque ad quartum altaris ® ministerium banc ſormam servandam cognoscimus, ut sicut minorem major pracedit in honore, ita et in crimine; et quem wajor sequitur culpa, P majori non revertetur (Jerem. yin, 4) ? Et peccatori ail : In quacunque die conversus ingemueris, tunc salvus eris (18a. xxx, 15, 8ec. LXX). Unde et Psalmista ait : Cor mundum crea in me, Deus, et spiritum tuum rectum in- nopa in visceribus meis. Ne projic as me a ſacie tua, et spiritum sanctum ne auſeras a me (Pzal. 1, 1Y. Dum enim petijt ne a Domino projiceretur * pro lapsus cul- pa, alienam rex et propheta simul rapuisse uxorem tremeſactus expavit; et propheta indicante flagitium $Uuum, penitentiam agens, addebat : Redde mihi le- titiam galutaris tui, et 8piritu principali confirma me (Ibid., 14). Si enim condignam Deo peenitentiam non lecisset, nequaquam aliis pradicaret. Ait enim : Do. cebo iniquos vias tuas, et impii ad te convertentur (I bid., plectatur vindicta, et sic postea penitentia credatur B 15). Dum enim peccala prospexit Propheta munda- es8e ſructuosa, 4 Quid enim prodest triticum semi- nare, et ſructum - illius non colligere ? aut domum 969 construere, et non illic babitare ? Post dignam igitur satisfactionem credimus posse rediri ad hono- rem, dicente Propbeta : Nunguid qui cadit non adji- mu?, tum allatas a viro erndito rationes, tum propter a $trictim subjiciendas. Hoe argu- mentum doctissime prosecutus est em. card. d'A- guire, tom. | Concil. Hispaniz, dissert. 10, de disci- pling antiqua Ecclesiz..., circa lapsos in peccatum carnis. | » Jam dndum animadverierunt viri docti spurium - exe additamentum hoc de clericis lapsis, ordini su0 you dignam $atisfactionem restituendis. Quis enim, nquiunt, ſalsi Gregorii pronuntiatum ilind : Post - dignam zatisſactionem credimus posze rediri ad honc= rem ; quis, inquam, id conciliabit cum Gregorii Mag. epist. 26, indict. 12; indict, 15, epist. 5 et 4; in- dict.'15, epist. 42; indict. 1, epist. 25. lis aliorum argumentis unum aut alterum a:tdimus. Hocce 1titulo, sanctitas tun, episcopos quidem compellat Gregorius, quandoque etiam abbates sacerdotio decoralos, at nusquanm monachos, imo nec abbates qui presbyteri non essent. Vide indiet. 40, epist. 36, indict. 41, Epist. 5; indiet. 14, epist. 48; indict. 45, epist. 10, 18, 45; indict. 4, epist. 42, 76. Prezterea tot Scri- piurz contexius congesti, ut probetur peccalores misericordiam posse consequi, quantum a proposito seope deviai t. proindeque a summa Gregorii pru- dentia quam alienum eos incassuu collegisse, maxi- me eo tlempore quo et agritudo et negotia eum a longa $criptione et Iycubratione arcebant ? Capue. : quia- ipgum gequentes in cunctis sententiis mes concordantur, nam et Es nobis Pa- tres 8equimur, Iti dissentinnt ah is et ab invicem laudati Codices, ut si leetiones omnes variantes 0x- s«cribere vellemus, ex integro essent bic excudendi. * Excusi, ministrum. : P In Valic. A, major implicatur vindicta. In Col- lect. Pauli, impficetur. 4'Non s6tum ad veniam consequendam, ed etiam ad pristinum'<ministerii gradun recipiendum ut ex sequentibus constat, credimus posse rediri ad hono- rem. Quod pugnare contra veleres lum synodos tum Patres omnes sacrz avtiquitalis studiosi norunt. Sa- ne Niczna synodus hic laudata clericum alicujus crimiais reum per ignorantiam aut dissimulationem ordinatum deponi jubet. Lege can. 61 apostolorum ; olam Cornelii papz ad Fabium Antioch., apud usebium, lib." v1, ce. 35; Cypriani epistolas 64 et 68; epist. priorem sancti Basilii ad Ampbilochium, can. 5; epist. Joan. i], ad Casarium Arelat., in causa tus per penilentiam, non dubitavit predicando cu- rare aliena, et sacrificium de semetipso Deo offerre sluduit, cum dicebal : Sacrificium Deo spiritus con- tribulatus (Ibid., 19). Ad hoc is1a * suſſicerent; sed omnis sententia quo Contumeliosi Rejiengsis episcopi, et ejusdem Czsarii ea de re sententiam, tomo | Conciliorum Galliz, ad an. 534. Hec autem de restitutione lapsorum cleri- corum doctrina, quantum a mente $gancti Gregorii abborreat intelliget qui supra legerit laudatas Supe» rius epistolas. Et ne quis somniet sanctum doctorem Sis, lib. 1, epist. 55, ad Guilleſmum abbatem : zed quoniam, inquit, idem beatus Gregorius, idipsum in aiiis 8uis epistolis prohibet (lapsorum clericorum res- titutionem) ne 8ibi contrarius git, de apertis quidem prohibuisse, de occultis vero per occultam peenitentiam concessisse intelligitur. Sed non ita canones antiqui, quos vindicabat Gregorius ; imo distinctionem hane expresse reprobarunt, quam necdum Anselmi s#xculo omnino invaluisse colligimus ex his Urbani I! ad Constantienseim episcopnum verbis : de presbyteris, diaconis, subdiaconis, qui post acceptum ordinem in aliquo crimine lapsi ſuerint, 8ive palam give clam, conslal quidem canonum censura ab ecclesiaslicis eos oſficiis imhiberi. Tuce tamen 5it providentic, etc. Addo in hac dubia lacinia talis distinctionis nullum es88 vesligium. T Jta duo Yalic. In Collect. Pauli, pro lapsi culpe. In Excusis, pro culpa 8ua. * Imo minime snſficiunt, ut jam insinuavimes, D quod de subjectis quoque testimoniis intellig Quid enim probaut universi illi Scripture contextus quos addiiamentj hnjus auctor congessit ? Audi Cob lectorem ipsum : Tib: hoc, fili charizsime, dicta suſf ciant, ut illum quem conspicis delicta fletu delere, in conspeci'u divinitatis non dubitcs migericordiam cont qui, quia ille peccatorem reversum non despicit, ow peccatores sanguine su0 redimere venit. Sane divert Q © n89 EPISTOLARUM LIB. 1X. — INDICT. 1. — EPIST. LN. 990 plus s2cr# Scriptur® testimoniis confirmatur, ſacilius A gata est; $8ed uirum ipsa ab Adam descenderit, an ereditur. De hoc enim prophela dicit : Nolo moriem peccatoris, sed ut convertatur et vivat (Ezech. xvii, 32). De hoc peccantibus dicitur : Peccator in quacunque die conversus ingemuerit, zalvus erit; omnes iniquila/es ejus oblivioni tradentur (Ibid., 22). Si enim Redem- ptor noster, qui peccatores non perdere, $ed jus}. care venit, in oblivione peccantium delicta dereli- quit, quis hominum condemnanda Teservat, cum apo- zlolns dicat : Si Deus justificat, quis es! qui condemnet (Rom. vm, 33)? Ad ſontem misericordiz recurrentes, Erangelii proferamus 8ententiam : Gaudebo, inquit, zuper uno peccalore penitentiam agente, magis quam zuper nonaginta novem justis qui non indigent peni- tentia (Luc. xv, T). Et ovem perditam, nonaginta no- cerle singulis detur, incertum remansit, eamque in hac vita insolubilem ſassi sunt es8e quzstionem. Gra- vis enim est quz$tiv, nec valet ab- homing compre- hendi, quia si de Adam £substantia aniina cum carne nascitur, cur non etiam cum carne moritur? Si vero cum carne non nascitur, cur in ea carae que de Adam prolata est obligata peccatis tenetur ? Sed cum hoc sit incertum, illud incertum non esl, quia nisi sacri bapti>malis gratia fuerit renatus homo, omnis anima originalis peccati vinculis est obstricta. Hine enim scriptum est : Non es! mundus in conspectu ejus, nec unius diei inſans super lerram (Job. xiv, 4, 5, 8ec. LXX). Hine David ait: In iniquitatibus conceptus 8um, el in delictis peperit me mater mea (Paal. t, 7). flinc rem non errantibus relictis, humero pii pastoris ad B ipsa Veritas dicit : Nisi quis renatus ſuerit ex aqua et ovile reportatam Dominus ipse teslatur. Si ovis per- dita errans post inventionem ad ovile humer» repor- latur, cur iste post paenitentiam ad Eccle-ie minisie- rium lapsus non revocetur? Sicut ing Apocalypsi deitur de minis(erio Ecclesiz : Memento unde exci- deris, et age penitentiam, et prima opera ſac (Apoc. 8, 5). Quid enim est gravius, aut carnale delictum 2dmittere, sine quo pauci inveniuntur, aut Dei filum jorejurando negare ? In quo verbo hunc ipsum bea- tum Petrum apostolorum principem, ad cujis s8acrum cor; us indigni sedemus, lapsum es8e Cognoscimus. Sed post negationem pEnilentia secula est, et post penitentiam misericordia data es, quia postea 9&/JQ ab apostolatu eum non expulit, quia ante quidem ip- Spiritu sancto, non intrabit in reqnum celorum (Joan. 1m, 5). Hinc Paulus apostolus ait : Sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (1 Cor. xv, 22), Cur ergo infans qui nihil egit, in con- spectu omnjpotentis Dei non valet esse mundus? Cur Psalmista ex legitimo conjugio prolatus, In iniquitate coneepius est? Cur nisi qui mundatus aqua bapti- smatis fuerit, mundus non est? Cur in Adam omnis homo moritur, si originalis peccati vinculis non 1ene- tur? Sed quia genus humanum in parente primo velut in radice pulruit, ariditatem traxit in ramis ; et inde omnis homo cum peccato nascitur, unde primus homo permanere noluit sine peceato. Ty De his autem subtilius audaciusque loqui debueram ; 8ed dum me wm $e negare predixit. Tibi hee, Fili charissime, C et curarum tumultus premunt, et barum portitor ut dicta 8uſſician!, ut illum quem conspicis delicta fletu delere, in conspectu diviuilatis non dubites miseri- cordiam consequi, quia ille peccatorem reversum non despiecit , qui peccatores Sanguine $uo redimere renit. De * ordinationibus vero apostolice sedis pontifi- am, utrum post beatissimum Hormisdam aliqua sint addita, vestra charilas requirit. Sed usque ad Vigilii pape tempora, expositas ordinationes presulum esse eogno<cas. | « Aloa vero, thimiama, storacem, et balsamum, anctorum martyrum corporibus offerenda, latore peentium deferente transmisimus. In extremum vero epistolz quzsisti quid eis re laxari debuisset importunus exstitit, unde multa de- buj, pauea locutus sum. Rogo antem onimipotentem Deam, ut sua te gratia protegat, et beati Petri apostolorum principis inler- cessione a malis omnibus illesum servet, quatenus fervor ccelestis desiderii in tna mente quotidie ar- dentius excrescat, ut semper novus, et semper $ei- pso robustior, ad ccelestia pramia multiplicius per- cipienda pertingat. Transmisi autem duos homiliarum Codices, quas dixi in Ecclesia, dum adhuc loqui pre- valerem, ut quia ipse te videre, libique $8edule col- logqui non possum, charitati tuz vel per ea quz $cri- bere valuj, absens non sim. Exigaum quoque vesli- mentum-.(ransmillere studui, per quod tua charitas, pondendum it, qui dilectionem tuam de parvulorum Þ quia australi in animo calore ardet, ſoris a eorpore mimabus requirunt, qui Sine gralia baptismatis mo- riuntur, dicens : Si corpus originali !enetur culpa, unde anima que a Deo datur rea erit, quz adhuc in ztuali delicto corpori non consensit? Sed hac dere Gulcissima mihi tua charitas sciat quia de origine aimz inter sanctos Patres requisitio non parva ver- | Quz sequuntnr 8nnt in omnibus ſere Mss. usque ad seq. art. Imagines, ec. * Sic legitur in Norm., Corbeiens., Valie., Telle- nan., etc., ubi Editi rerent. aloem. I Hie nos adhuec deserunt Mss. pene omnes. Lau- datur tarien locus ille de imaginibus tum a Grego- 0H, in concilio Romano, tomo YI Concil., pag. 1462, wm ab Adriano I, in episl. ad Carolum Magnum pro | Arcturi frigus repellat. Peto autem ut pro me orare . enixius debeas, it tuz intercessionis ope et a malis presentibus eripi, et zternis merear gaudiis presen- tari. : Imagines * quas libi dirigendas per Dulcidum dia- conum rogasti misimus. Unde valde nobis tua postu- Niczena synodo, tom. VII Concil., p. 961. Reperitur in Collect. Pauli et in jisdew Valicanis Codd. qui fra- gment.un exhibent de resliiutioge Japsorum clerico- rum. Haberi in Mss. Cister. monet Gns8anvilleus. et Thomas Jamezius in uno ex Anylic., ubi in fine Epi- slolarum legitur : Sententia beati Gregorii pape de imaginibus excerpla de decretis canonum. quzris, cujus imaginem pre oculis habere desideras, ut te visio corporalis quolidiana reddat exercitatum, vt dum picturam illius vides, ad illum animo inar- descas, cujus imaginem videre desideras. Ab re non ſacimus, si per visibilia invisibilia demonstramus. Sic homo qui alium ardenter videre desiderat, aut spon- 8am amans videre conatur, si contigerit eam ad bal- neum, aut ad Ecclesiam ire, slatim per viam ince- denti se przparat, ut de visione ejus hilaris recedat. Scio quidem quod imaginem Salvatoris nostri non ideo petis, ut quasi Deum colas, sed ob recordatio- nem filii Dei in ejus amore recalescas, cujus te ima- ginem videre desideras. Et nos quidem non quasi ante divinitatem ante illam prosternimur, sed illum adoramus quem per imaginem aut natum, aut pas- B gum, sed et in throno sedentem recordamur. Et dum nobis ipsa pictura ſquasi scriptura ad memoriam Fi- lium Dei reducit, animum nostrum aut de resurre- etiune lztificat, aut de passione demulcet. Ideoque direximus tibi 7 8urtarias duas, imaginem Dei Salva- Loris, et sanctz Dei genitricis Mariz, beatorumque apostolorum Petri et Pauli continentes, per supradi- etum filium nostrum diaconum, et unam crucem, 972 clavem etiam pro benedictione a sanclissimo corpore Petri apostolorum principis, * ut per ipsum Suggerit retro acta mentis proventibus quasi facibus inardescas, pro cujus amore vitam etiam velis finire : ipse quoque te protegal usque in fine), qui cunctum mundum dignatus est redimere Jesus Christus Domi- nus nosler, qui vivit et regnat in 82cula 8zculorum. Amen. Phani pape IM ad Hilduinum abbatem legitur Surta- riis. Censet Alteserra fuisse vestis genus in qua de- ie erant imagines. Baronius, ad an. 754, 4, censet rlariam idem es8e quod. scutum, ubi sunt pictz imagines; in quam: 8ententiam propendet Cangius, aitque legendum scutarias pro surtarias. * Mss. Tell. et Vall. ita legunt : Ut per eum 8is ab hoste maligno deſensus, per cujus sanclum lignum te 6008 Geperiomes _ _ Quidam $8. $iC: Ut ex eo le protegat, qui juve- niles afſectiones libi suggerit. Bpocenong is * luis aclibus perseverans al:os in ejus accendas amore, per solitarium le ſecisti habitare ; ut vit@ ejus malitia (forte mala) gue tibi in corde 8nggerit, retroacta aliis mentibus quasi ſacibus inardescas. Gussanv. Eersr. Lil [Af, 37]. — * Comum, vulgo Como, urbs antiqua olim Ingubriz ad lacum Larium, vu'go Lago di Como, a Mediolano in Boream. Ilodie in Ducatu' Mediolanensi sub ditione regis catholici. Suffragatur archiepiscopo Aquileiensi Utini residenti. Gus>axv, In plerique Mss. legitur Cortensis pro Conomensis. Corrupte in Editis et nonnull's Mss., a vobis. Querebantur clerici illi de Ecclesia Romana, non de SANCTI GREGORII MAGNL latio placui., quia illum toto corde, tota intentione A