Letter 1024: I am directing you to arrange payment of the stipends specified: to the handmaids of God in question, to the...

TO ANTHEMIUS THE SUBDEACON. That he should pay out a fixed sum of solidi [gold coins] to certain handmaids of God, to the presbyter Paulinus, and to two monks. Gregory to Anthemius the subdeacon. It has been brought to our attention that certain handmaids of God from the city of Nola, residing in the house of Aboritana [reading uncertain in the manuscripts], are enduring excessive want of food and clothing. It befits us, in accordance with God's command, to come to their aid and, as far as we are able, with the Lord providing, to relieve their poverty. For this reason we direct your Experience [an honorific for the subdeacon] by the present order that, from this present ninth indiction [a fifteen-year tax cycle], you must give them forty solidi in gold, and thereafter, in the indictions that follow, supply twenty solidi yearly, which may be charged to your accounts. Moreover, to Paulinus, presbyter of the monastery of Saint Erasmus, which is situated on the slope of Mount Soracte, and also to the two monks serving in the oratory of the Holy Archangel, which is known to lie in the fortress of Lucullanum next to the basilica of Saint Peter, we instruct you to give, for the present only, two solidi each, which are likewise to be charged to their accounts. Do this, then, so that you too may obtain a share in the reward of the expenditure. EPISTOLA XXV. TO JOHN, BISHOP OF CONSTANTINOPLE, AND THE OTHER PATRIARCHS. He treats at length of the burden, the endowments, and the offices of a shepherd, and at the end professes his faith according to the standard of the councils. [Addressed] to [Eulogius of] Alexandria, to Gregory of Antioch, to John of Jerusalem, and to Anastasius the former patriarch of Antioch, in identical copies [a paribus]. When I consider that I, unequal to my deserts, though I strive against it with all my soul, have been compelled to bear the weight of pastoral care, a mist of grief comes over me, and my sorrowful heart sees nothing but those shadows which let nothing be seen. For why is a bishop chosen by the Lord, except to be an intercessor for the sins of the people? With what confidence, then, do I come to him as an intercessor for the sins of others, when I am not secure concerning my own? If perhaps someone were to ask me to act as intercessor before a powerful man who was both angry with him and unknown to me, with what confidence could I take it on? When I consider this, the immensity of the matter terrifies me. For I weigh the fact that one must watch with all care that the ruler be pure in thought, foremost in action, discreet in keeping silence, useful in speech, near to each in compassion, lifted above all in contemplation, an ally of those who do well through humility, and upright against the vices of sinners through zeal for justice. And while I strive to examine all these things with subtle inquiry, the very breadth of consideration in each particular hems me in. For, as I said before, one must take the utmost care that the ruler be pure in thought, so that no uncleanness defile him who has undertaken this office, namely, to wipe away the stains of defilement in the hearts of others as well. For it is necessary that the hand which would cleanse off filth be clean itself, lest, holding mire while it touches, it foul still worse everything it handles. For it is written: "Be clean, you who carry the vessels of the Lord" (Isaiah 52:11). For they carry the vessels of the Lord who undertake, by the example of their own conduct, to lead the souls of their neighbors to the inner sanctuaries. Let him therefore consider within himself how greatly he ought to be cleansed who carries living vessels into the temple of eternity in the bosom of his own conduct. Hence it is commanded by the divine voice (Exodus 28:15ff.) that the rational of judgment be impressed upon Aaron's breast, bound with cords, so that the priest's heart be by no means possessed by random thoughts, but let reason alone restrain it. Nor let him think anything undiscerning or useless, who, set up as an example of life to others, ought always by his gravity to show how much reason he carries in his breast. Upon that rational too it is watchfully added that the names of the twelve patriarchs be inscribed. For to bear the Fathers written upon the breast is to meditate without interruption on the life of the ancients. For then the priest walks without reproach, when he gazes unceasingly upon the examples of the Fathers who went before, when he considers without ceasing the footsteps of the saints, and represses unlawful thoughts, lest he stretch the foot of action beyond the boundary of order. Again, when I turn to consider the duties owed by a shepherd, I weigh with how great earnestness one must take care that he be foremost in action, so that by living he may make known the way of life to his subjects, and the flock, which follows the shepherd's voice and conduct, may walk better by examples than by words. For he who by the necessity of his position is compelled to speak the highest things, is by that same necessity compelled to show the highest things. For that voice more readily penetrates the hearts of the hearers which the life of the speaker commends; because what it enjoins by speaking, it helps to be done by showing. Hence it is said through the prophet: "Go up upon a high mountain, you that bring good tidings to Zion" (Isaiah 40:9). So that he who uses heavenly preaching, already forsaking the low places of earthly works, may be seen to stand on the summit of things, and may the more easily draw his subjects to better things, the more he cries out from on high by the merit of his life. Hence by divine law the priest receives the right shoulder set apart for sacrifice (Leviticus 7:32ff.), so that his action be not only useful but also distinguished; nor let him do only what is right among the wicked, but let him also surpass his well-doing subjects, so that just as he excels them in the honor of his rank, so too he may transcend them in the virtue of his conduct. To him also is given for eating the breast together with the shoulder, so that what he is bidden to take from the sacrifice, this he may learn to offer of himself to his Maker. And let him not only think in his breast the things that are right, but also invite his onlookers to lofty things by the shoulder of action. Let him desire none of the allurements of the present life, let him fear none, but, with regard to the inner terror, let him despise enticements, yet let him also despise terrors through consideration of the inner sweetness. Hence too, by the command of the heavenly voice, the priest is bound on both shoulders by the covering of the ephod, so that he may always be fortified by the ornament of virtues against adversity and prosperity, so that, according to Paul's word (2 Corinthians 6:7), "walking through the armor of justice on the right hand and on the left," while he strives toward those things alone which are before, he may in no point be bent aside to lie hidden in the depths of pleasure. Let prosperity not lift him up, let adversity not disturb him, let flattering things not soothe him to the point of indulgence, let harsh things not press him to despair; so that, while he humbles his purpose by no passions, he may show with how great beauty of the ephod he is covered on either shoulder. Rightly too is the ephod commanded to be made of gold, of blue, of purple, of twice-dyed scarlet, and of twisted fine linen, so that it may be shown with how great a diversity of virtues the priest ought to shine. For in the priest's attire, before all else, gold gleams, so that in it the understanding of wisdom may chiefly shine forth. To it is joined blue, which shines with the color of air, so that through everything which he penetrates by understanding, he may rise not to base favors, but to the love of heavenly things, lest, while he is incautiously caught by his own praises, he be emptied of the very understanding of truth. To gold and blue, purple too is mingled, so that, namely, the priest's heart, while it preaches the highest things, may also in itself repress the suggestions of vices and contradict them as if from royal power, so that it may always look upon the nobility of the inner regeneration and defend by its conduct the habit of the heavenly kingdom. Of this nobility of spirit it is said through Peter: "But you are a chosen generation, a royal priesthood" (1 Peter 2:9). Of this power, by which we subdue vices, we are strengthened by the voice of John, who says: "But as many as received him, he gave them power to be made the sons of God" (John 1:12). To gold, and blue, and purple, twice-dyed scarlet is joined, so that before the eyes of the inner Judge all the works of the virtues may be adorned by charity, and all things that glow before men, this flame of inmost love may kindle in the sight of the hidden Arbiter. And this charity, because it loves God and neighbor at once, shines as it were with the double dye of scarlet. He, therefore, who so pants after the appearance of the Author that he neglects the care of his neighbors, or who pursues the care of his neighbors in such a way that he grows lukewarm in divine love, because he neglects any one of these, does not know how to have the twice-dyed scarlet in the ornament of the ephod. But when the mind is stretched toward the precepts of charity, it remains without doubt that the flesh be mortified through abstinence. Hence too twisted fine linen is joined to the twice-dyed scarlet, for fine linen springs from the earth with a shining appearance. And what is designated by fine linen, except bodily chastity gleaming with the beauty of cleanness? And this is twisted, woven into the beauty of the ephod, because then chastity is brought to the brightness of perfect cleanness when the flesh is wearied by abstinence. And when, among the other virtues, the merit of the affliction of the flesh too makes progress, the fine linen, as it were, shines twisted in the diverse appearance of the ephod. Again, when I turn to consider the duty of speech and silence owed by a shepherd, I weigh with anxious care that it is very necessary that he be both discreet in silence and useful in speech, lest he either utter the things that should be kept silent, or keep silent the things that should be uttered. For just as incautious speech draws into error, so undiscerning silence leaves in error those who could have been instructed. For often improvident rulers, fearing to lose human favor, are afraid to speak the right things freely; and, according to the voice of Truth (John 10:12-13), they by no means serve the keeping of the flock as shepherds, but minister in the place of hirelings, because at the coming of the wolf they flee, when they hide themselves under silence. Hence the Lord rebukes them through the prophet, saying: "Dumb dogs, not able to bark" (Isaiah 56:10). Hence again he complains, saying: "You have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle in the day of the Lord" (Ezekiel 13:5). For to go up to face the enemy is to oppose, with free voice, the powers of this world in defense of the entrusted flock. And to stand in battle in the day of the Lord is to resist the wicked, who contend, out of love of justice. For a shepherd to have feared to speak the right things, what else is it than to have shown his back by keeping silent? For if he sets himself before the flock, he opposes a wall against the enemies for the house of Israel. Hence again it is said to the sinning people: "Your prophets have seen false and foolish things for you, and they did not lay open your iniquity, to provoke you to repentance" (Lamentations 2:14). For prophets in sacred speech are sometimes called teachers, who, while they declare that present things are fleeting, make manifest those things which are to come. The divine word reproves them for seeing false things, because, while they fear to reprove faults, they flatter sinners with vain promise of security. They by no means lay open the iniquity of sinners, because they keep silent from the voice of rebuke. For the word of rebuke is the key of opening, because by reproving it lays bare the fault which often even he who committed it does not know. Hence Paul says: "That he may be able to exhort in sound doctrine and to reprove those who contradict" (Titus 1:9). Hence it is said through Malachi: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts" (Malachi 2:7). Hence through Isaiah the Lord admonishes, saying: "Cry, cease not, lift up your voice like a trumpet" (Isaiah 58:1). For whoever approaches the priesthood takes up the office of a herald, so that he himself may walk crying out before the coming of the Judge, who follows terribly. But if the priest is ignorant of preaching, what cry of proclamation will the mute herald give? Hence it is that the Holy Spirit settled upon the first shepherds in the form of tongues (Acts 2:4), because doubtless he makes those whom he has filled at once speak of himself. Hence it is commanded to Moses that the priest, entering the tabernacle, be surrounded by little bells (Exodus 28:33ff.), so that he may have the voices of preaching, lest he offend the judgment of the heavenly Watcher by his silence. For it is written: "Let the sound be heard when he enters or goes out of the sanctuary in the sight of the Lord, and let him not die" (Exodus 28:35). For the priest entering or going out dies, if the sound is not heard from him, because he calls down the wrath of the hidden Judge against himself, if he proceeds without the sound of preaching. And fittingly the little bells are described as inserted into his garments. For what else ought we to take the garments of the priest to be than right works, as the prophet attests, who says: "Let your priests be clothed with justice" (Psalm 132:9)? And so to his garments the little bells cling, so that with the sound of the tongue the very works of the priest too may proclaim the way of life. But it must also be considered that, when the ruler prepares himself to speak, he should attend with what great care of caution he speaks; lest, if he is snatched into speaking in a disordered way, the hearts of his hearers be struck with the wound of error, and while perhaps he desires to seem wise, he unwisely cut apart the bond of unity. For hence Truth says: "Have salt in yourselves, and have peace among you" (Mark 9:49). For by salt the wisdom of the word is designated. He, therefore, who strives to speak wisely, let him greatly fear lest by his speech the unity of his hearers be confounded. Hence Paul says: "Not to be more wise than it behoves to be wise, but to be wise unto sobriety" (Romans 12:3). Hence in the priest's vestment, according to the divine voice, pomegranates are joined to the little bells (Exodus 28:33). For what is designated by the pomegranates, except the unity of faith? For just as in a pomegranate many grains within are protected by one rind outside, so the unity of faith covers the innumerable peoples of holy Church, whom within the diversity of merits holds. Then, therefore, we join pomegranates to the little bells, when through everything we say we guard the unity of faith. Again, when I turn to consider what kind of ruler one ought to be in compassion, and what kind in contemplation, I weigh that he must be both near to each in compassion and lifted above all in contemplation; so that he may both, through the bowels of mercy, transfer into himself the infirmity of others, and, through the height of speculation, transcend even himself by seeking invisible things, lest, seeking the heights, he despise the lowly things of his neighbors, or, conforming to the lowly things of his neighbors, cease to seek the heights. For hence it is that Paul is led into paradise and searches out the secrets of the third heaven (2 Corinthians 12:2ff.); and yet, suspended in that contemplation of invisible things, he recalls the eye of his mind to the bed of carnal persons; and, since holy marriage is for the sake of begetting children, he grants them something of pleasure too, saying: "But for fear of fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render the debt to his wife, and the wife likewise to the husband" (1 Corinthians 7:2). Behold, he is now inserted into heavenly secrets, and yet through the bowels of condescension he searches out the bed of carnal persons; and the eye of the mind which, lifted up, he raises to invisible things, this he bends to the secret things of the married. He transcends heaven by contemplation, nor yet does he desert the couch of carnal persons by his solicitude, because, joined by the bond of charity to the highest and the lowest at once, he is both in himself powerfully snatched to the heights by the virtue of the spirit, and in others impartially recalled to the depths by piety. On account of this compassion of his charity, he again says: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" (2 Corinthians 11:29). Hence again he says: "I became to the Jews as a Jew" (1 Corinthians 9:20). And this indeed he showed not by losing faith, but by extending piety, and transfiguring into himself the person of unbelievers; so that from himself he might learn how he ought to have had mercy on others, so that he might bestow on them what he himself would rightly have wished to be bestowed on himself, if he had been in such a case. Hence again he says: "For whether we be transported in mind, it is to God; or whether we be sober, it is for you" (2 Corinthians 5:13); because he both knew how to transcend himself by contemplating, and how to adapt that same self to his hearers by condescending. Hence Jacob, with the Lord leaning over from above and the stone anointed below, saw angels ascending and descending (Genesis 28:12), because, namely, right preachers not only seek upward by contemplation the holy head of the Church, namely the Lord, but also descend downward by pity to his members. Hence Moses frequently enters and leaves the tabernacle, and he who is caught up within in contemplation is pressed without by the affairs of the weak. Within he considers the secret things of God, without he carries the burdens of carnal persons. And concerning doubtful matters too he always runs back to the tabernacle, he consults the Lord before the ark of the testament; doubtless giving an example to rulers, that when they are in doubt without about what to ordain, they may always return to the mind as to a tabernacle, and, as though before the ark of the testament, consult the Lord, if concerning these things in which they doubt they seek the pages of sacred eloquence within themselves. Hence Truth itself, shown to us through the assumption of our humanity, clings to prayer on the mountain, works miracles in the cities; namely strewing the way of imitation for good rulers, so that, even if they already seek the highest things by contemplating, they may yet be mingled by compassion with the necessities of the weak, because then charity rises wonderfully to the heights when it mercifully draws itself to the lowly things of neighbors; and the more kindly it descends to the depths, the more powerfully it runs back to the heights. In which compassion it is necessary that he who is set over others so show himself that his subjects may not blush to disclose even their hidden things to him; so that, when the little ones endure the waves of their temptations, they may run back to the shepherd's mind as to a mother's bosom, and may, by the consolation of his exhortation and the tears of his prayer, wash away whatever they foresee defiles them by the filth of an assailing temptation. Hence too before the doors of the temple, twelve oxen carry the bronze sea, that is, the laver, for washing those who enter (1 Kings 7:24-25); which oxen indeed stand out in front but lie hidden from behind. For what is signified by the twelve oxen, except the whole order of shepherds? Of whom the law, as Paul explains, says: "You shall not muzzle the mouth of the ox that treads out the grain" (1 Corinthians 9:9). Whose open works indeed we behold; but what may await them afterward, in the hidden recompense before the strict Judge, we do not know. Yet they, when they prepare the patience of their condescension for washing the confessions of their neighbors, carry the laver as it were before the doors of the temple; so that whoever strives to enter the gate of eternity may declare his temptations to the shepherd's mind, and as it were in the laver of the oxen may wash the hands of his thoughts or works. And it often happens that, while the ruler's mind by condescension recognizes the temptations of others, having heard those temptations, he himself too is assailed, because this same water by which the multitude of the people is washed is without doubt befouled by the filth of the laver. For while it receives the filth of those it washes, it loses, as it were, the serenity of its cleanness. But these things are by no means to be feared by the shepherd, because, with God subtly weighing all things, he is the more easily snatched from his own temptation the more mercifully he is wearied by the temptation of another. Again, when I turn to consider what kind of ruler one ought to be in humility and what kind in strictness, I weigh that it is necessary that he be both an ally of those who do well through humility, and upright against the vices of sinners through zeal for justice; so that he may in nothing prefer himself to the good, and, when the fault of the wicked demands it, may at once recognize the power of his primacy; so that, with honor suppressed, he may count himself equal to his well-living subjects, and against the faults of the perverse may grow up out of zeal for justice. For hence it is that Peter, by God's authorization holding the primacy of holy Church, refused to be venerated immoderately by Cornelius, who did well and prostrated himself humbly before him, and acknowledged himself like to him, saying: "Rise, do not do it, for I too am a man" (Acts 10:26). But when he found the fault of Ananias and Sapphira, he soon showed with how great power he had grown up above the rest (Acts 5:5ff.). For he struck their life dead by his word, which he detected by the searching of the spirit; and he recalled himself to be supreme against sins in the Church, which, when honor was vehemently offered him, he did not acknowledge before well-doing brothers. Here the holiness of action merited the communion of equality, there the zeal of punishment laid open the right of his power. Hence it is that Paul does not know himself to be set over the brothers who do well, when he says: "Not that we have dominion over your faith, but we are helpers of your joy" (2 Corinthians 1:23). To which he immediately added: "For in faith you stand." As if he were to lay open what he had brought forward, saying: We do not therefore have dominion over your faith, because by faith you stand. For we are your equals in that in which we know you to stand. As though he did not know himself to be set over the brothers, when he said: "We became little ones in your midst" (1 Thessalonians 2:7). And again: "But ourselves your servants through Christ" (2 Corinthians 4:5). But when he found a fault that ought to be corrected, he at once recalled himself to be a master, saying: "What will you? Shall I come to you with a rod?" (1 Corinthians 4:21). And so the highest place is then well governed, when he who is set over it has dominion over vices rather than over his brothers. He rules well-received power who knows both how to hold it and how to assail it. He rules this well who knows how through it to be lifted above faults, who knows how with it to be set among others in equality. Yet the virtue of humility must be so preserved that the rights of governance be not dissolved; lest, while any prelate casts himself down more than is fitting, he be unable to restrain the life of his subjects under the bond of discipline; and the severity of discipline must so be preserved that, while zeal is kindled more than is necessary, gentleness be not utterly lost. For often vices feign themselves to be virtues, as stinginess wishes to seem thrift, prodigality generosity, cruelty zeal for justice, slackness mercy. Discipline therefore, or mercy, is greatly destitute if one is held without the other. But with great art of discernment must be preserved both mercy that justly takes counsel and discipline that smites with piety. For hence it is that, with Truth teaching, by the zeal of the Samaritan the half-dead man is brought into the inn, and wine and oil are applied to his wounds (Luke 10:33ff.); so that, namely, by the wine the wounds may be bitten, and by the oil they may be soothed. For it is necessary that he who is set over the healing of wounds apply in the wine the biting of pain, in the oil the softness of piety, so that through the wine the putrid things may be cleansed, through the oil the things to be healed may be soothed. So therefore let there be love, but not softening; let there be vigor, but not exasperating. Which is well signified by that ark of the tabernacle, in which together with the tablets there are both the rod and the manna; because along with the knowledge of sacred Scripture in the good ruler's breast, if there is the rod of strictness, let there be also the manna of sweetness. Having therefore undertaken the burden of pastoral care, when I consider all these and many other such things, I seem to myself to be what I cannot be; especially because in this place whoever is called Shepherd is gravely occupied with outward cares, so that it often becomes uncertain whether he discharges the office of a shepherd or acts the part of an earthly magnate. And indeed whoever is set over the governing of brothers cannot be utterly free from outward cares, but nevertheless great care must be taken that he be not immoderately depressed by them. Hence it is rightly said to Ezekiel: "Let the priests not shave their head, nor nourish their hair; but let them trim and clip their heads" (Ezekiel 44:20). For what do the hairs on the head signify, except the outward thoughts in the mind? Which, while they spring up insensibly above the brain, express the cares of the present life; which from a negligent and torpid sense, because they come forth importunately, proceed as it were without our perceiving them. Because therefore all who are set over others ought indeed to have outward solicitudes, but yet not lean heavily upon them, the priests are rightly forbidden both to shave the head and to nourish the hair, so that they neither utterly cut off from themselves the thoughts of the flesh concerning the life of their subjects, nor again relax them to grow too much. Hence it is well said: "Trimming, let them clip their heads," so that, namely, the cares of temporal solicitude may both come forth to the degree that is necessary, and yet be cut back the more quickly, lest they grow up immoderately. While therefore both, through outward provision, the bodily life of the subject is protected, and again, through moderation, the high intent of the heart is not impeded, the hairs are as it were preserved on the priest's head, that they may cover the skin; and they are cut back, lest they close the eyes. But I see that in this place the moderations of this discernment cannot be preserved, because daily so many disasters threaten that they at once overwhelm the mind, while they slay the bodily life. Hence, most holy brother, I beg you, by the coming Judge, by the frequent company of many thousands of angels, by the Church of the firstborn who are written in heaven, help with the intercession of your prayer me who am wearied under this burden of pastoral care, lest the weights I have undertaken press me beyond my strength. And mindful of what is written, "Pray for one another that you may be saved" (James 5:16), I too pay what I ask. But I shall receive what I pay. For while we are joined to you by the help of prayer, we hold one another's hand in turn, as if walking through a slippery place, and it comes to pass, out of the great provision of charity, that the charity of each is the more firmly fixed, the more the one leans upon the other. Moreover, because with the heart one believes unto justice, but with the mouth confession is made unto salvation (Romans 10:10), just as I receive and venerate the four books of the holy Gospel, so I confess that I receive and venerate the four councils. The Nicene, namely, in which the perverse dogma of Arius is destroyed; the Constantinopolitan also, in which the error of Eunomius and Macedonius is refuted; the first Ephesine too, in which the impiety of Nestorius is judged; and the Chalcedonian, in which the depravity of Eutyches and Dioscorus is reproved; I embrace with full devotion, I guard with most complete approval; because in these, as in a squared stone, the structure of holy faith rises up, and, whatever may be his life and action, whoever does not hold their solidity, even if he is seen to be a stone, nevertheless lies outside the building. The fifth council too I equally venerate, in which the letter that is said to be Ibas's, full of error, is reproved. Theodore, separating the person of the Mediator of God and men into two subsistences, is convicted of having fallen into the perfidy of impiety. The writings too of Theodoret, by which the faith of blessed Cyril is reprehended, brought forward with the daring of madness, are refuted. But all the persons whom the aforesaid venerable councils reject, I reject; whom they venerate, I embrace; because, since they are established by universal consent, he, and not they, destroys himself, whoever presumes either to loose those whom they bind, or to bind those whom they loose. Whoever therefore thinks otherwise, let him be anathema. But whoever holds the faith of the aforesaid synods, peace be to him from God the Father through Jesus Christ his Son, who lives and reigns with him consubstantially as God in the unity of the Holy Spirit, through all ages of ages. Amen. [...] I have directed to you the synodical letter; because with me [the faith] always [...].

AD ANTHEMIUM SUBDIACONUM. Ut quibusdam encillis Dei Parlino presbytero, et duo- bus monachis cerlam zolidorum summam eroget. Gregorius * Anthemio subdiacono. Insinuatum nobis est ancillas Dei quasdam Þ No- lane civitatis, in © Aboritana domo commoranles, EetsT, xx" (Al. £1). Eersr. XXIN (Af. 22). — * Hojns Gregorii di ignita- tom nosse difficillimum est ex huyjus epist. inscri- ptione. Nam in duobus Vatic. legitur, episcopo hialic, ut etjam exstat in Colh. vet. In uno Vatic., prejecto Jializ. In Rhemensi, Italic preposito, consentiente :1[- tero Golb., Pratell., Michael. et aliis, Pl-rimita venex Normannis habent gimpliciter , preposti'o. Episcopum non ſar188e Gregorium. vel ex limo excellentie liquet. © Vulgati, vos dividant, contra Mss. fidemn. 4 Additur in Excusis, et vobis difectione conjun- clum, que cum absint a quatuor Vatiic., a Reg., Corb., Norm., etc., in nullo enim Codice veteri reperta SUnt, resecanda duximns. Eeisr. XXIV (Al. 25). — * Ex plnrimis ad eum Scriptis Epistolis, ut index docebit, notis$imus ext Anthemius. © Varie l-gitur hec vox in Mss. : Horridana, Abo- ritana, Aboridana in pluribns. 4d Mons est in Etruria hodie monle di San Oreve, ab oppido ei adjacente. Gus>. De hoc munte jam di- ctum in Dialogis, lib. 1, cap. 7. © Parva est Campaniz insula ante Neapolim evi ponle jungitur. Nunc dicitur : Casfello dell Ovo, a SANCTI GREGORITI MAGNI A nimiam victus vestlilusque penuriam $suStinere. Qui- bus ex prxcepto Dei subvenire nos convenit, et ino- piam earum, in quantum possumus, donante Do- m0, Subl-yare. P: opterea experientie luz praeenti JusSivne mandamus, ut de hac presenti nona indi- clione, quadraginla in auro cis evlidos dare debeas, et deiiiceps Succedentibus indictionibus annuos viginti So0[1:10s Mministrare, qui luis Pos-int rationibus impu- lari. Privterea Paulino presbyters monavterii sancti Erasmi, quod in latere 4 montis Soractis situm est, Sed et duobus monachis in oratorio $ancti Archangeli $er\tentibus, quod in © Lucullano castro BQ7 juxia Saucli Petri basilicam esse dignoscitur, binos te in preseuli tantummotdo solidos dare precipimus, qui el jps| tins rationibus imputentur. Ita ergo lac, ul impenssx mercedis tu quoque parlicipium $ortiaris. EPISTOLA XXVY. AD JOANNEM EPISCOPUM CONSTANTINOPOLITANUK, FT CATERVS PATRIARCNAS,. Pastoris onus, dotes, officia late prosequitur, ac demum fidem ad concittorum normam profitetar. Alexandrino, © Gregorio Antiocheno, Joanni Jeros0- lymitano, et 4 Anaslasio expalriarche Auliocheno, © a paribus. Consideranti mihi quod impar merilis, alt toto animo reniteiis, pastoralis cure pondera portare compulsus sum, caligo meroris occurrit, el triste cor vihil aliud visi eas quz videri nil sinunt tenebras videt. Nam quid antistes a Domn:jno, nisi pro delictis C populi intercessor eligitnr? Qua jtaque fiducia ad evm pro peccatis alienis intefcessor venio, apud quem de propriis securus non-sum ? Si fortasse quis- piam apud potentem virum, qui et sibi iratus, et mihi esset incognitus, intercessorem $suum me flier: ſorma illius insnlze. Eri<t. XXV (A/. 24). — * la revtitnimns hune 1i- t::lum viginti $23'tem mss. Codicum beneficio, quibus conrordant Edirjones antiquie, Veneta 150}, Paris. 1508, 1571, et aliy. Eodem m:do legitur apnd Joan- nein Diaconum, lib. 1, cap. 5, et apud lronem, part. iv, Cc. 117. De hoc Joanne, dicto Jejunalore, tide qu:ze <vupra diximus, epist. 4. Gussaxvy. In Ed. Vatic, exciderat Gregorio Antioch. In aliis Excis's legitur, Anast, Potriarche; seribere expairiarche coach 8U- mus anctoritate quatu»r. Mss, Yatican., Norm., An- glic. et fere omnium. © Hic e momie Sina monachus in qr Anas(as1i Magni, 2 Justino imperatcre pnlsi ann, 572, sabro- gatur. Vir $zne magnarum \itatim, nisi viventis episcon et tanti viri sedem occupasset. De eo mira dicit Evagrius libro quinto, capite 6, et Nicephorns, lib. xv, cap. 56. Cum antem per anhGs xxim eden Antliochenam pacitice rex1s8elt , decessSvri eamden reliquit moriens ann. 594. Gussaxv. Stolz ad « ngnlos exemplis paritus miltebantur. Eo- dem modo habetur ep'St. 8) hajus hibri, et epi-l. olim 39 et 111 lib. vn, indi- tione 2, nunc 69, et $6 lib. x. Videtur nonnullis idem es+e quo litter pa- ricu/& vel pariclr, estque Conjectura Cclarissimi vir Hi-ronymi Bignonil, in not's ad Mareulfum. Alia est opinio C. landii Salmasii, ex libro de modo uSUCArum, 469 EPISTOLARUM LIB. 1. — INDICT. IX. — EPIST. XXV. | 470 quereret, prolinus responderem : Ad intercedendum A gitationes flux possideant, sed ratio 80la constrin- venire nequeo, quia Cjus nolitiam ex sedula ſamilia- rilate non babeo. Si igitur recte homo apud homi- nem, de quo minime presumpsissem, fieri interces- 80r erubescerem, quanlz hoc audaciz est, quod apud Deum pro populo locum intercessoris oblineo, cui ſamiliarem me esse per vile meritum non agnosco ? Qua in re est mihi adhuc aliud gravius formidandum, quia Sicut cuncti liquido novimus, cum is qui displi- cet, ad intercedendum mitlitur, irati ad deteriora animus provocatur. Et valde pertiniesco ne commissa mihi plebs ſfidelium reatus mei additamento depereat, eujus nune usque delicta Dominus #2quanimiler 10- lerabat. Cum vero utcunque hunc timorem $Supprimo, el consvlatam mentem ad pontificalis operis- studia accingo, considerala ipsa rei immensitate deterreor. (Cf. Joan, Diac. l. nt, e. 3.) 508 !'erpendo quippe quod omni cura vigilandum est ut rector cogitatione sit mundus, operatione pre- cipuus, discretus in silentio, ulilis in verbo, singulis compassione proximus, prez cunctis contemplatione Suspensus, bene agentibus per humilitatem Socius, contra delinquentium vitia per zelum justiliz ere- ctus. Quz videlicet cuncla dum $sublili studeo inqui- Sitione perscrutari, ipsa me in Singulis latilud9 con- Sideralionis angustat. Nam Sicut predixi, curandum $ummopere est ut rector cogitatione Sit mundus, quatenus nulla hinc immunditia pol:uat, qui hoc 8usCepit oflicii, ut in alienis quoque cordibus potJu- tionis maculas tergat. Qia necesse est (Caus. 1 ()., cap. Necesse est) ul esse munda studeat manus, que dil:e:e Sordes cural, ne lacta quzeque delerius in- quinet, $i s8ordida ipsa ingequens lutum tenet. Scri- plum namque es1l : Mundamini, qui fertis vasa Do- mini (I$sai. L11, 41). Domini etenim vasa ferunt, qui proximorum animas ad interna $sacraria perdu- cenias in conversationis Suz exemplo snscCipiunt. Apud semetipsum ergo quantum debeat mundari con$picial, qui ad zternitatis lemplum va+a viventia in Sinu proprize conversationis portat, Hine divina voce pracipitur ( Exod. xxvit, -2, 8eq.), ut in Aaron pectore f rationale judicii vittis ligantibus im- primatur, quatenus sacerdolale cor nequ:iquam C0- ubi ait : pariculam chartam, Griacis 75 I7ov, esse exemplun quod ex autherilico exemplari descriptum esl; unde exemplare, describrre ex authentico, ita ut par Sil To Tpwroryrw, Kt Sic paricule charlt di- vers $11. ab anthenticis et originalibus, ut Gracis T0 1099, Ot Th tooruroy diversum- es ab gpxervimw ct Tpwrorurm. GUSSANVIL, Congnle, Si placet, Mabillon., De re diplomat., (ib. 1, cap. 2, num. T. Idem loquendi modus infra, epist. 80, et lib. 1x, epist. 60 et 106. Lege Cid. Theod., tit. de sententiis et pariculo re- cilal $. « : ; Alio modo quid significet a paribus explicatur in Ms. Pratell., iv nota ad epist. 28, lib. 1x. Antonio $14. charta que in distractione et emptione pos8e:8i0 + nis fieri solet, a paribus proprie dicitur ; pro eo quod exemplar illud tam apud emplorem quam apud d'stra- clor. m relinelur alque 8ervatur. Proinde beatus Gre- gorins interdum hnjusmodi rim usus es, dirigens epistolas 5uas ad dirersas personas; retimebat enim exemplar apud 8e, ne forte cassaretur vel corrunipe- > gat. Nec indiscretum quid vel inutile cogitet, qui ad exemplum vite aliis conslitutus ex gravilale Sem- per debet ostendere quantam in pectore rationem portet. In ;quo etiam: rationali vigilanter adjungitur, ut duodecim patriarcharum nomina describautur. As- criptos enim Patres in pectore ſerre, est antiquo rum \ilam $sine intermissione Ccogilare. Nam tunc $a- cerdos irreprehensibiliter graditur, cum exempla Patrum precedentium indesinenter intuetur, cum Sanctorum vesligia Sine ces8atione considerat, et co- gitationes illicitas deprimit, ne extra ordinis $i li- mitem pedem operis lendat. Rursum cum me ad con- Sideranda debita pastoris opera conſero, perpendo B quanta ivtentione curandam est ut sit operatione Pprecipuus, quatenus vite viam $subditis vivendo de- nuntiet, et grex, qui pastoris vocem moresque $C- quitur, per exempla melius quam per verba gradia- tur. Qui enim loci $ui necessitate cogitur summa di- cere, hac eadem necessitate compellitur sumima monstrare. la namque vox libentius auditorum 5Q9 cor -perelrat, quam dicentis vita commendat; quia quod loquendo pracipit, ostendendo adjuvat ut fiat. {linc enim per prophetam dicitur : Super montem ex- celsum ascende lu qui evangelizas Sion (1sai. x1, 9). Ut videlicet qui coelesti predicatione utitur, ima jam ter- renorum operum deserens, in rerum culmine slare videatur, tanloque subditos ſacilius ad meliora per- trahat, quanto per vitz meritum de supernis clamat, Hinc divina lege armum $sacerdos in $acrificzum et dexirum accipit et separatum (Levit. vu, 55, 8eq.), ut Don solum $il ejus operatio ulilis, sed etiam $in- gularis; nec inter malos tantummodo qu recta Sunt ſaciat, sed bene quoque operantes subditos, sicut honore ordinis superal, ita eltiam morum virtute lranscendat. Cui in esu quoque pectusculum cum armo tribuitur, ut quod de sacrificio precipitur $u- mere, hoc de semretipso discat Conditori suo immo- lare. Et non solum pectore qu recta sunt cogitet, sed spectatores $u0s ad sublimia armo operis invilet. Nulla presentis vitz appetat, nulla pertimescat , blandimenta mundi, respecio intimo terrore, despi- relur epislola 81a in itinere. Hee nota ejusdem est antiquitatis ac ipse Coder, qi LC an, watatem pra- fert. Juxia conjecturam hanc omnes Gregorii epi- Stol;e a paribus dici potuissent. De ordine palriar- charum , at hoc loco servatur, dixinis in Yi 84neti Gregorii, lib. 1, cap. 1, et de inscriptione @ paribus dis>eruimus. Yeo, aliis Loyetov. De qua voce Budieus, itn com - ment. linguz Greece. Apud antiquos (4:t) dicebatur koytog, qui unaquaque naiione patria insntuta interpre- tari et eloqui poteral..... postea omnes diserli $ic ap- pelfati; item vales sen ſatidici. A6yrov auten 1.07.1 culum $eu responsum divinum oratione Soliuts, ut ,g usg , versibus, Secuntium, quosdam gra: mat Cos, Vide Philonem, d» Vita Mox+is, lb. 11, Sed prircipue Saniclam Hieronymum, ad Fabiolam, de vesle $a- cerdotili, qui leg t WP. Purro de rationals eadem ver! a_reperies in Secunda parte Pastoral., cap. 2. GUS>SANY. : wo & 472, ciat, terrores autem considerato internze dulcedinis A tum munditiz candorem ducitur, cum per abstinentiam blandimento contemnat. Unde supernz quoque vocis imperio, in utroque - humero sacerdos velamine $u- perhumeralis astringitur, ut contra adversa et pro- gpera virtutum Semper ornamento muniatur, quatenus juxta Pauli vocem (1 Cor. vi, 7), Per arma juslitie a dextris sinistrisque gradiens, cum ad sola qua: ante- riora $unt nititur, in nuIlo deleciationis inſima latere flectatur. Non hune prospera elevent, non adversa perturbent, non blanda u<que ad voluptatem demul- ceant, non aspera ad desperationem premant; ut dum nullis passionibus intentionem humiliat, quanta in utroque humero superhumeralis pulchritudine te- gatur, ostendat. Quod recte etiam superhumerale ex auro, hyacin- tho, purpura, bis tincto cocco et torta fieri byss0 precipitur, ut quanta sacerdos clarescere virtutum diversitate debeat demonstretur. In sacerdotis quippe habitu ante omnia aurum ſulget, ut in eo intellectus Sapientie principaliter emicet. Cui hyacinthus qui - aereo colore resplendet adjungitur ut per omne quod intelligendo penetrat, non ad favores infimos, scd ad amorem ccelestium surgat, ne dum s$uis incautus lau- dibvus capitur, ipso etiam veritatis intellecta vacue- tur. Auro quoque 3c hyacintho purpura permisce- tur, ut videlicet sacerdotale cor, cum summa que- que predicat, etiam in semetipso suggestiones vitio- rum reprimat, eisque velut ex regia - potestate con- tradical, quatenus nobilitatem $semper intim:r re- generationis aspiciat, et celestis regni habitum mo- ribus deſendat. De hac etiam nobilitate $piritus per Petrum dicitur : Vos autem genus electum, regale 5a- cerdotium (I Petr. 1, 9). De hac etiam potestate, qua vitia Subigimus, Joannis 1o0ce roboramur, qui ait : Quotquot autem receperunt eum, dedit eis poteslatem filios Dei fieri (Joan. 1, 12). Auro autem, ac hyacin- tho, et purpurz bis tinctus coccus adjungitur, ut ante interni judicis oculos omnia virtutum opera ex charitate decorentur, et cuncta quz coram homi- nibus rutilant, haec in conspectu occulti . arbitri flamma intimi amoris accendat. Quz scilicet charitas, quia Deum simul et proximum ZJQO diligit, quasi coccus ex duplici tinctura ſulgescit. Qui igitur sit ad auctoris speciem anhelat , ut proximorum cu- ram negligat, vel 8ic proximorum curom exse- quitur, ut a divino & amore torpescat, quia unum horum quodlibet negligit, in superhumeralis orna- mento habere coccum bis tinctum nescit. Sed cum mens ad przcepta charitatis tenditur, reslat procul du- bio ut per abslinentiam caro maceretur. Unde et bis tincto cocco ltorla byssus adjungitur, de terra enim byssus nitenti specie oritur. Et quid per byssum, nisi® candens decore munditie corporalis castitas designatur? Quz videlicet torta pulchritudini super- humeralis innectitur, quia tunc caslimonia ad perſec- L Jn tribus Vatie., in Norm. et plerisque : dicens , caro fatigatur. Cumque inter virtutes cxleras etiam aſſſiciz carnis-meritum proſicit, quasi in diversa $u- perhumeralis specie byssus torta candesc't. Rursum cum me ad considerandum debitum Pasto- ris verbum ac s$ilentium conſero, payenti cura per- pendo, quod vyalde necesse est ut et discrelus sit in Silentio, et ulilis in verbo, ne aut tacenda pro- ſerat, aut proſerenda reticescat. Nam sicut incauta locutio in errorem pertrahit, ita indiscretum silen- tium hos qui erudiri poterant in errore 4ereiinquit. Sepe namque rectores improvidi humanam amittere gratiam ſormidantes, loqui recta libere pertimescunt; et, juxla Veritatis vocem (Joan. x, 12, 413), nequa- quam jam gregis custodiz pastorum $tudÞt, sed merce- B nariorum vice deserviunt, quia veniente lupo fugiunt, dum $e $ub silentio abscondunt. Hine namque eos Dominus per prophetam increpat, dicens : i Canes mut non valentes latrare (Isai. Lv1, 10). Hine rursum que- ritur, dicens : Non ascendistis ex adverso, neque op- posnuistis murum pro domo Israel, ut Staretis in prelio in die Domini (Ezech. x11, 5). Ex adverso quippe ascen- dere, esl pro defſensione commissi gregis voce libera hujus mundi potestatibus contraire. Et indie Domini in preliv stare, est pravis decertantibus ex jusliti;e amore resistere. Pastori etenim recta timuisse dicere, quid est ailiud quam terga tacendo prebuisse? Qui nimi- rum si pro-grege $e objicit, murum pro domo lsrael hostibus opponit. Hine rursus delinquenti populo di- citur : Prophet@ (ui viderunt tibi ſal-a et siulta, nec ope- C riebant nunc iniquitatem luam, ut ie ad penitentiam pro- vocarent (Thren. 11, 14). Frophete quippe nonnunquam in Sacro eloquio doctores vocantur, qui dum fugitiva esse presentia indicant, que sunt ventura maniſeslant. Quos divinus sermo falsa videre redarguit, quia dum corripere culpas metuunt, incassum delinquentibus- promissa Securilale blandiuntur, Qui iniquitatem pec- cantium nequaquam aperiunt, quia ab increpatio- nis voce conticescnnt. Clavis quippe apertionis $ermo est correplionis, quia increpando cuſpam de- tegit, quam sXpe nescit ipse eliam qui perpetravit. Hinc Paulus ait : Ut potens sit exhortari in doctrina 8ana, et eos qui contradicunt redarguere (Tit. 1, 9). Hine per Malachiam dicitur : Labia sacerdotis cusf0- diunt scientiam, et legem requirunt ex ore ejus, quia D angelus Domini exercituum est ( Malach. 11, T). Hinc per Isaiam Dominus admonet, dicens: Clama, ne ces8es, 8icul tuba exalta vocem tuam (TI8ai. Lvin, 1). Przconis quippe officium Suscipit, quisquis 1 ad £a- cerdotium SJ accedit, ut anle adventuin judicis, qui terribiliter $equitur, ipse scilicet clamando gra- diatur. Sacerdos vero si przdicationis esL nescius, quam clainoris vocem daturus esl preco mulus ? Hinc est enim quod $super pastores primos in lingua- rum $pecie Spiritus sanctus insedit (Act. n, 4), quia Non ascendi38tis, onss 0 Isaize testimonio. Sic legitur in.vet. Ed. Paris. et in Gilot, I In Vuigalis, ad 8acerdotem ascendit. nimirum quos repleverit, de se protinus loquentes A quisque 8am uxorem habeat, et unaqueque Suum vi- | facit. inc Moysi praecipitur ut tabernaculum $acer- dos ingrediens ſintinnabulis ambiatur , ut videlicet yoces predicationis habeat, ne superni speculatoris judicium ex silentio offendat. Scriptum quippe est : Audiatur z0nitus quando ingreditur vel egreditur 8anc- luarium in conspeclu Domini, et non moriatur (Exod. xx 111, 35). Sacerdos namque ingrediens vel egre- diens moritur, $i de eo SOnitus non audiatur, quia iram rum habeat. Uzori vir debitum reddat, similiter autem et uxor viro (1 Cor. vu, 2). $13 Ecce jam celesti- bus secretis inseritur, et lamen per condegcensionis viscera carnalium cubile perscrutatur ; et quem $sub- | levatus ad jinvisibilia erigit , hunc mentis oculum ad contra $e occulti judicis exigit, si sine sonitu predi- cationis inc2dit. Apte autem tintinnabula vestimen- tis ejus describuntur inseria? Veslimenta etenim $a- cerdotis quid aliud quam recta opera debemus acci- pere, propheta alteslante, qui ait : Sacerdotes tut induantur justitiam (Pal. cxxx1, 16)? Veslimentis itaque illius tintinnabula inherent, ut vite viam cum linguz $0nilu ipsa quoque opera Sacerdolis cla- ment. _- Sed considerandum quoque est ut rector cum $8e ad loquendum preparal, sub quante cautelz $tudio loquatur attendat; ne $i inordinate ad loquendum rapitur, erroris vulnere audientium corda ferianutur, et cura fortasse $sapiens videri desiderat, unitatis compagem insipienter abscindat. Hinc namque Verilas dicit : Habete sal in vobis, et pacem habele inler vos (Marc. 1x, 4)). Per sal quippe verbi sapienlia desi- gnatur. Qui igitur loqui sapienter nititur, magnopere metuat ne ejus eloquio audientium unitas conſunda- tur. Hlinc Paulus ait; Non plus sapere quam oportel 84- pere, ed sapere ad gobrietalten (Rom. x11, 5). Hinc in Sacerdotis vesle juxla divinam vocem, liniinnabulis mala punica conjunguntur (Exod. xxvin, 55). Quid enim per mala punica, nisi ſidei unitas designatur ? Naim sicut in m#lo punico k una exterius cortice viulta interius grana wuniuntur, Sic innumerovs Sancle Ecclesiz populos uuitas fidei contegit, quos inlus di- versitas meritorun tenet. Tunc ergo lintinnabulis inala punica jungimus, cum per omne quod dicimus unila- tem fidei custodins. S Rursum, cum :ne al Congiderandum conſero qua- lis rector in compa<sivne , qualisque esse debeal in conlemplatione, perpcndo ut et $ingulis compassione Sit proxin us, et pri? cunclis contemplatione Suspen- SUS; quatenus et per vietalis viscera in $e infiemila- tem cxterorum Lronsferat, et per speculationis alii- ludinem semclipsur quoque invisibilia appetendo lranscend::t, ne at alta petens proximorum | inſima despiciat, aut inlimis proximorum congruens appe- lere alta desis[at. Iinc est namque quod Paulus in paradisum ducitur, clique terlii Secrela rimatur (7 Cor. x11, 2, 8eq.); ® et tamen illa invisibilium contem- platione $u+pensa, ad cubile carnalium mentis aciem revocat; et cum sanctum conjugium creandorum sit causa liberorum, aliquid etiam eis et de voluptale largitur, dicens : Propter ſornicationem autem unus- & Semper legimus in Mss. corticem fem. gene- ris. Vide lib. xxi1 Moral., num. 51, et lih. xxy, num. 20. : L In Vatic. et aliis, infirma; et inſra, infirmis. secrela conjugum inflectit. Ceelum contemplatione transcendit, nec tamen stratum carnalium sollicitu- dine deserit, quia compage charitatis summis simul et inſimis junctus, et in semelips0 virtule spiritus ad alla valenter rapitur, et pietate in aliis zquanimiter | ad ima revocatur. Pro hac suz compassione charita- C D lis, ilerum dicit : Quis infirmatur, et ego non infir- mor? quis scandalizalur, et ego non uror (11 Cor. x, 29)? Hinc rursus ait : Factus 8um Judeis lanquam Judeus (1 Cor. 1x, 20). Quod videlicet exhibebat non amiltendo fidem, sed extendendo pielalem, et in 86 personam infidelium transſigurans ; ut ex semelipso disceret qualiter »aliis misereri debuisset, quatenus hoe illis impenderet, quod sibi ipse, $i ita es8et, im- pendi recte voluisset. Hlinc iterum dicit : Sive mente excedimus, Deo; sive 80brii sumus, vobis (11 Cor. v, 15); quia et semetipsum noverat contemplando transcendere, etl eumdem $e auiiloribus condes- cendendo altemperare. Hinc Jacob Domino ® desu- per iunitente, et unclo deorsum lapide, ascendentes et Jescendentes angelos vidit, quia scilicet priedica- tores recti 10a Solum Sursum sanctum caput Eccle- $i:e, videlicet Dominum, contemplando appetunt, Sed deorsum quoque ad meimbra illius miserando descen- dunt, Hinc Moyses crebro tabernaculumn inirat et exif, et qui intus in contemplatione rapitur, foris infirman- lium negoliis urgelur. Intus Dei arcana considerat, ſoris onera carnalium portat. Qui de rebus quoque dubiis semper ad tabernaculum recurrit, coram tesla- menti arca Dominvin consulit ; exemplum procul du- bio rectoribus praebens, ut cum foris »mbigunt quid disponant, ad mentem semper quasi ad tabernaculum redeant, et velut coram testamenti arca Dominum consulant, $i de his ia quibus dubitant apud semet- ipsos intus $acri eloquii paginas requirant. Hine ipsa Veritas per susceptionem nobis nostra humanitalis oslensa, in monte orationi inha:ret, miracula in ur- bibus exercet; imilalionis videlicet viain bonis rec- loribus $ternens, ut elsi jam £unma contemplando appetunt, necessilalibus tamen infirmantium compa- tiendo misceantur, quia tunc ad alla charitas mirabili- ter Surgit, cum ad ima proximorum $e misericordi- ler allrahit; et quo benigne descendit ad inſima, eo valenter recurrit ad S$umina. In qua videlicet compassione necesse est ul lalem $e qui praest exhibeat, cui subjecti quique occulta quo0que sua prodere non erubescant; ut cum lenta- tionum $suvarum fluctus parvuli tolerant, ad pasloris mentem, quasi ad matris sinum, recurrant, et hoc, ” nulla ratione sic mutarunt, in illa invisibilium con- lemplatione $U8PC/ISUS. ; omnibus Mss. VYatic. et aliis melioris note. Sic quo- que legitur in lib, Reg. Pasl., 1 parl., cap. I. $13 SANCTI GRECORI MAGNI quod * $iquinari pulganiis evipe Fordibus prievi- A tibus fratribus prelatum 5e esse nesciedat, cum di- dent, exhortalionis ejus 8olatio lacerymis ofationis la- vent. Unde et ave ſores templi ad abluendas ingre- dientium minus mare znenm, id est luterem, duode- cim hoves portant {11 Reg. vn, 24, 25); quiquiden fa- tie extei jus eminent, ved ex poaterioribus latent. Quid h>mque duodecim bobus; nisi universus pastorum 6rdo signatur? De quibus lex, Paulo digscrente; di- Git : Noh obttirabis 31} 08 bovi triturnnci (I Cor. 1x, 9). Quorum quidem 168 aperia opera cernimus ; 8ed apud districtum judicem, que illos posterius ma- heant in oectn!ta retributione, nesciinns. Qui tamen cum condestensionis $12 patientiam abluendis pro- ximortm conſes$iotiibes preparant, velut ante ſores templi loterety portant ; vt quisquis intrare alerni- ceret: Non quia dominamur fidei vesire, sed adju- tores gnmns gandii ves!ri (11 Cor. 1, 23), Ad que iveo adjunxit : Fide enim 8tatis. Ac $i id quod pro- tulerat aperiret, dicens : Ides non dominamur fidei vestrz, quia fide statis. Aquales enim vobis sumus, ia quo vos Rare cognevtimus. Quasi prelatum $c es8e ſratribus nescicbat; enum diceret : Facti sumus parvuli in medio vesirum (1 Thess. 11, 7), El rursus : Nos aulem servos ves(ros per Christum (11 Cor. 1v, 5). Sed cum culpam, que corrigi debuisset, invenit, illico se magistrum esse reeoluit; dicens : Quid vul- tis, in virga veninm ad vos (1 Cor, iv , 21)? Summus itaque locus tune bene regitur, cum is qui prixest vitiis petius quam ſratribus dominatur. Bene accep- lalis jinvam nitiivr, tentationes 8vas menti pastoris R tam potestatem regit, qui et tenere jllam novit et Indicet, &t quis} itt boum Jutere -cogitativiis vel bperis manus lavet. Et fit plerumque ut dum reetoris - inimus aliena tentamenta condescendends recognos- cit, auflitis t6nlationibus et ipse pulsetur, quia et hc eadem per quam populi multitudo diluitur, aqua procul YJubio luteris inquinatur. Nam dum sordes diluettium suscipit, quasi gue munditize serenita- lem perdit. Sed hc nequaquam pastori timenda £unl, quia, Dev 8ubliliter cuncta pensahte, tanto ſa- eilius a $14 eripitur; quanto migericordius ex aliena lentatione ſatigatur. __ Rursus cum me ad considerandum conſero qualis In- humilitate, qualisque esse rector debeat in dis- trictione, perpendo, quoniam necesse ©$t ut et bene agentibus sit per humilitatem 8ocius, et contra delin- G quentium vitia per zelum ju$titiz erectus, qualenus et © bonis in nullo se praferat, et cum pravorum culpa:exigit, prioratus $u} po!estatem agnoscal ; ut et livnore 8uppress0, @qualem $e Subditis bene vi- yentibus deputet, et contra perversorum culpas ex zeio justitiz excrescat. Hine cst namque quod Pe- trus, auctore Deo, sancte Ecclesiz principatum 1te- nents, a bene agenie Cornelio, et £e-E ci humiliter prosternente, Immoderativs venerari recusavit, se que iii sImilem recognovit, dicens : Surge, ne ſece- ris, el ego homo 8um (Act. x, 26). Sed cum Ananize et Sapphire culpam reperit, mox quanta potentia $uper cx#teros excrevisset, ostendit (Act. v, 5, 829.). Verbs namque corum vita perculit, quam spiritu perscrutante deprehendit ; et summun $e ittira Kee D clesiatn contra peccata recoluit, quod, honore-$ibi vehementer impeniso, coram bene agentibus ſratri- bus non agnovit. Hic eommunionem @#qualitatis meruit $sanclilas actionis, illic zelus ultionis P jus aperuit potesatis. Hine est quod Paulus bene agea- Sanctus Paulus ad liom. xi disserens de principibus impugnare. Bene hane regit, qui scit per illam $u-+ per culpas erigi, scit cum illa cxteris in 2qualitate componi. 5ST Sic autem servanda est virtus humilitatis, ut non $olvantur jura regiminis ; ne dum prezlatus quisque plus se quam decet dejicit, 8ubditorum vi- tam restringere $uh diacipline vineulo non possit ; et 8ic 8ervanda et discipline severitas, ne dum plus quam necesse est zelus actenditur, maiisuetudo ſunditus amittalur. Sexpe namque (Grat. dist. 41, cap. 6) vitia virtutes se esse mentiuntur, ut Ltenacia parcimonia, effusio laftgitas, crudelitas zelus juslili:e, remissio pletas velit videri: Disciplina ergo vel mi- Sericordia multum destituitur, si una sine altera leneatur. Sed magna discretionis arte servanua est, et jusle cons1lens misericordia, et pie feriens disci- plina. Hine namque est quod doeente Yeritate per Samaritani sStudium semivivus in stabulum ducitur, et vinum atque oleum vulneribus ejus adhibetur (Lue. x, 33, 8eq.) ; ut per vinuin scilicet mordeantur vulnera, et per oleum ſoveantur. Necesse quippe 65t ut is qui sanandis vulneribus prees!, in vino morsum doloris adhibeat, in oles mollitiem pietatis, quatenus 4 per vinum mundentur putrida, per oleum Sananda ſoveantur: Siz ergo amor, $ed non emol- liens; 8it vigor, $ed non exasperans: Quod bene jilla tabernaculi arca Significat, in qua cum tabulis virga simul et manna est; quia cum Scripture $a- cre scientia in boni rectoris pectore, $i est virga districtionis, sit et manna dulcedinis. Suscepto itaque pastoralis cure onere, cum cuncla hre alque alia hojusmodi multa considero, videor quod esse non possum; maxime quia hoe in loco quisquis PaStor dicitur, curis exterioribus graviler occupatur ; ita ut sxpe incerium fiat utrum pasloris S:eculi, qui non sun! limori bont operis, sed mali. VWe- rentur landem qui bonum faciunt, nec est quod a puteState timeant. GUSSANY. P tn Excusis, vim aperuit. Sequimur Codd. Anglic:, Norm., Corb., ec, 1 Ita quatuor Vatic., Norm., etc., ubi Exciisi ha- bent, per vinum mordeantur. Infra iidem exhibeut, rigor pro vigor. officium * an terreni proceris agat. Lt quidem quis- quis regeudis ſfratribus prazest, vacare ſunditus a curis exlerioribus non potest, sed tamen curandum maguopere est ne ab bis immoderate deprimatur, Unde recte ail Ezechielem dicitur : Sacerdotes caput um non radant, neque comam nutriant ; sed tonden- les allondeant capita sua (Ezech. xLiv, 20). Quid enim Signant capillj in capite, nisi exteriores cogilationes in mente? Qui dum $super cerebrum insensibiliter oriuntur, curas vite presentis exprimunt; qua Cx negligenti ac torpenli sensu, quia importune 'pro- deunt, quasi nobis non sentientibus procedunt. Quia ergo euneti qui prasunt habere quidem so0llicitudi- nes exleriores debent, nec tamen eis vehementer in- cumbere, $acerdotes recle et caput probibentur radere, et comam nutrire, ut cogitationes carnis de vita subditorum nec a $e ſunditus amputent, nec rursum ad crescendum nimis relaxent. Unde bene dicitur ; Tondentes attondeant capita 84a, ut videlicet cure temporalis sollicitudinis, et ad quantum ne- cesse est prodeant, et tamen recidantur citius, ne immoderatius excrescant. Dum igitur et per admi- = _ exleriorem providentiam corporalis subdi- [—" ita protegitur, et rursus * per moderaiam alta cordis ,intentio non impeditur, quasi capilli jn capite sacerdolis $servantur, ut culem cooperiant ; et resecantur, ne oculos claudant. Sed H15 hoc in loco hujus discretionis moderamina video servari non Posse, quia tanli quotidie casus imminent, ut mentem $simul obruant, cum vitam corporalem ne- cant. Unce, * frater $sanctissime, per venturum ju- dicem rogo, per mullorum miilium angelorum fre- quentiam, per Ecclesiam primitivorum qui conscripti 8unt in celis, 8ub hoc pastoralis curz onere lasses- centem orationis tuz intercessione adjuva, ne SuS- cepia me pondera ultra vires premant. Memor vero Singulari, frater, etc. Nimirum in $ingulis exempla- ribus hujus epi8t; ad patftiarchas miss(is, nun omnium patr., Sed iNljus tantum cui mittebatur nomen inscrip- lum erat ; quod maxime confirinat Baronii conjectu- ram, de q'a in Vita sancti Gregorii, lib, mn, cap. 1. u-ſ{ecent, £d., robustius pes figatur. 7 Hize esl epistola: secunda pars, et quidem pra- cipua, ratione enjus vocatur a Joan. Diacono, lib. 1, cap. 3, shynodica; tt quidem ad mentem $aneti doc- toris, ut patet ex epist. Sequenti : $icuti patriarchis altis.... 8ynodicam vobis epistolam direri, In ea Gre- gorius, post datam initio pontiticatus fidei symbo- lum, quod ad calcem epistolarum legi potesl, Sin- gularem fidei conſessionem de Synodis cecumenicis, Singulos ad patriarchas misit pro more antiquitus recepto, eujus etjiam meminit epist. 52, lib. 1x : Hinc es, inquit, ut quoties in quatuor procipuis 8edi- bus antistites ordinantur, synod-:(es 8ibi epistolas vicis- sim mittant, in quibus 8e sanctam Chalcedonensem sy- nodum cum aliis generalibus synodis Ccugtodire ſa- feantur. A quod scriptum est : Orate pro invicem ut salvemini (Jac, v, 16), etiam impendo quod peto. Sed recipiam guod impendo. Dum enim nos vobis per orationis opem conjungimur, quasi ambulantes per lubricum vicissim nobis manum tenemus, fitque ex magna provisione charilatis ut eo singulorum ® robus- tius charitas perſigatur, quo in alterum alter inni- titur. Y Priterea, quia corde creditur ad juslitiam, ore autem conſessio fit ad salutem, * sicut sancti Evan- ' gelii quatuor libros, $ic 7 qualuor concilia suscipere et venerari me ſateor. Nicznum <«cilicel, in quo per- versum - Arii dogn.a_ de$truitur; Constantinopolita num quoque, in quo Eunomii et Macedonii error convincitur ; Ephesinum etiam primum, in que Nes- B forii impielas judicatur ; Chalcedonense vero, in quo Eutychis, Dioscorique pravitas reprobatur; tola de- votione complector, integerrima approbatione cuslo- dio ; quia in bis velut in quadrato lapide, gancie lidei structura consurgit, et * cujuslibet vite aique aclionis existat, quisquis eorum $olidiiatem non te- net, etiam $i lapis esse cernitur, tamen extra zxdifi- cium jacet. Quinlum quoque concilium pariter-vene- ror, in quo et ** epislola, que Ibe dicitur, erroris plena, reprobatur. Theodorus personam Mediatoris Dei et hominum in Þ> duabus subsislentiis 8eparans, ad impietatis perſfidiam cecidisse cooviucitur, Seripla quoque Theodoriti, per que beati Cyrilli fides re- prehenditur, ausu dementiz prolala reſutantur. Cun- ctas vero quas preſala veneranda concilia personas C respuunt , respuo ; quas veneranlur , amplector , quia << dum universali sunt consensu conituta, 86 et non illa desitruit, quisquis presumil aut 80lvere quos religant, aut ligare quos 8olyunt, Quisquis ergo aliud sapit, anathema sit. Quisquis vero predicta- rum synodorum fidem tenet, pax ei 8it a Deo Patre ditum, utrumque. fidelibus venerandum. Concilium Tridentinum, 8ess. 4. ldeoque Christus de Spiritu Sancto predixerat : Docebit vos vmnem verilatem, quod in sacris conciliis fieri docet, Act. cap. xv : Vien es! Spiritui sancto, et nobis, etc, GussAnv. Cod. de 8wmma Trinitate, Epiphanio et Joanni. Hinc ſorte mos inolevit ut ris Singuli initio ordi- nationis ſormam $uz fidet aliis patriarchis mitterent, qua de re vide que dicta stnt ad epist. 4. Gussaxv. ? Ita restituimus ad duos Colbertinos (tertius eni:1 hic est mulilus) ad Vatic., Norm., etc., cum prius | legeretur : cujuslibet vite atjue actionis norma con- $isli1, Quisquis. «« Lecta ſuerat ista epistola in concilio Chalcedo- nensi, Act. 10, ac de ea Sic censent legati summi pontitficis : Relectis chartis, agnovimus ex 8ententia reverendissimorum episcoporum, Ibam reverendissi- mim, innorium approbant ; reletta enim _ epistola, aqnovimus enum esze orthodorum, it ob hoc dererni- mus, elec. GuUs<ANv. bb ſneante Ed., in duabus 8nbsantiis. ec Reſertur hic loens, tantillim immutatus, dist. 15, cap. Sicut. Hine concludnnt theologi robur acto- rum synodalium fluere a Sanctorum comfliunione et a7) SANCTI GREGORII MAGNI per $16 Jesum Christum Filium ejus, qui cum eo A dicam vohis epistolam direxi ; quia apud me $sem- vivit et regnat consubstantialiter Deus in unitate Spiritus $sancti, per omnia $scula $sxculorum. Amen.