Letter 2017: The affection of an anxious heart demands that even an unskilled voice be heard.

17. To the sublime lord and ever magnificent brother Taurentius, Bishop Ruricius. The disposition of an anxious heart demands that an utterance be brought forth, however unskilled, nor does it blush at the reproach of rusticity, provided that it fulfills the command of charity, just as the holy Apostle says: perfect charity casts out fear [1 John 4:18]; for it is far better to love one's neighbor sincerely than to preach perfectly, since indeed far more are found in the world endowed with the charm of eloquence than perfected in the strength of love, because, just as what is good is rare, so too is what is eternal arduous. For according to the Lord's pronouncement the way that casts down into Gehenna is downhill and well-worn, while the way that lifts up to glory is narrower and more difficult. And what is the reason for this, except that many travel along the one, but few along the other? [Matt. 7:13] And therefore, with the end of the present age now pressing upon us and the day of old age drawing near on every side, as even our shorn hair teaches us, it is also fitting that we should not in our old years dwell upon youthful deeds, nor that the desire of adolescence should reign in a worn-out body and a decrepit heart; for concerning that desire, at the time of judgment, in that fearful scrutiny of the eternal dispensation, when that Witness and Judge of all mortals shall weigh not only merits and deeds but shall also examine words and vows, and according to His own promise shall give to some a reward for the offering of cold water and to others a punishment for the levity of an idle word [Matt. 12:36], He may declare us guilty, if not for the pleasure of a crime committed, then at least for the will of concupiscence, since whoever shall have looked upon a woman to lust after her has already committed adultery with her in his heart [Matt. 5:28]. And it is fitting that we likewise observe this with regard to all other things, so that, with the feeble parts of appetite in this body cut away, we may rather enter into the kingdom weak in such members yet whole, than be cast, sound yet ruined, into eternal fire. When all these things have been wholesomely pondered and duly considered, while a respite is granted, let us turn away from evil and unceasingly do good [Gal. 6:10], let us forget the past, let us despise the present, let us desire what is to come, let us forget in our deeds, let us remember in our consciences, so that every sin may die for us in life and live in penitence; let us now sow in weeping what afterward we may reap in joy [Ps. 125:5], because the time of this life is the time of labor, while the day of recompense is the time of harvest, when without doubt that shall appear in the ear for each one which he now scatters in the seed, as one of the saints says: my righteousness shall answer for me tomorrow, by tomorrow surely meaning the day of resurrection. These things, most excellent brothers, we have presumed to write to you confidently not by pontifical authority but by fraternal devotion, with charity dictating it to your unanimity, by which we might prove toward you and concerning you not the talent of a dictator but the affection of a true brother. And so, sending greeting, we ask that, as you have deigned to promise, you send to us the book of Saint Augustine on the City of God by the bearer of this letter without delay; that while you edify us on earth by the reading of it, you may prepare for yourselves the dwellings of that same city in heaven, to which, however, we cannot otherwise come unless we ascend by the steps of charity, since charity itself is that more eminent way which both joins us, while placed in this life, to God and, when laid up, leads us to God; concerning which the prophet also testifies: they shall walk from virtue to virtue, the God of gods shall be seen in Sion. For which reason let us here sharpen the eyes of the heart with the eye-salve of good works, so that there we may be able to see God, since according to the Gospel, blessed are the pure in heart, for they shall see God. And accordingly the gaze of the inner man must here be prepared, so that there our sight may not be dulled.

XVII. DOMINO SUBLIMI SEMPERQVE MAGNIFICO FRATRI TAURENTIO RURICIUS EPISCOPUS. Exigit solliciti cordis affectus, ut inperitioris promatur affatus, nec erubescit rusticitatis obprobrium, dummodo impleat caritatis imperium, sicut sanctus apostolus dicit: perfecta caritas foras mittit timorem, quia longe melius est proximum diligere sincere, quam praedicare perfecte, siquidem multo plures inueniuntur in mundo eloquentiae lepore praediti, quam dilectionis uigore perfecti, quia, sicut, quod bonum est, rarum est, ita arduum, quod aeternum. procliuis namque iuxta domini sententiam et trita uia est, quae praecipitat in 23] 1 Ioann. 4,18. 28] Matth. 7,13. 1 subsanat S 2 diuinis mandatis v 8 sperauit v 8 adherert S n 9 opera v 12 dignatione uestra v 13 eadem S 14 exemplis r, exem. S mutuo v 15 debeat Kr., debeant S, debet r 19 taurencio S, Turencio v 22 obaepriU S 24 es S 25 sincerae S perfectae S 26 prediti S 28 quoaetnum S gehennam, artior uero et difficilior, quae sublimat ad gloriam. quae (causa), nisi quia illa multi gradiuntur, hac pauci? et ideo inminente iam praesentis aeui termino et senii die usquequaque uicino, sicut nos etiam docet caesaries detonsa uel conuenit, ne in ueteribus annis iuuenalia facta meditemur atque in confecto corpore et corde decrepito adulescentiae regnet cupido, de qua iudicii tempore in illo tremendo aeternae dispensationis examine, quando ille omnium mortalium testis et iudex non solum merita ponderaturus et facta, uerum etiam uerba est discussurus et uota, iuxta pollicitationem suam aliis de aquae frigidae praebitione daturus est praemium, aliis de otiosi uerbi leuitate supplicium, reos nos, etsi non de perpetrati facinoris uoluptate, saltim de concupiscentiae uoluntate constituat, quia, qui uiderit mulierem ad concupiscendum, iam moechatus est eam in corde suo. Quod et de rebus omnibus aliis similiter obseruare nos conuenit, ut singulis appetentiae partibus inbecillis huius corporis amputatis talibus membris sic debiles et tamen integri potius introeamus in regnum, quam salui et tamen perditi in aeternum proiciamur incendium. his omnibus salubriter pertractatis et rite perspectis, dum tribuuntur indutiae, declinemus a malo et bonum incessanter operemur, obliuiscamur praeterita, contemnamus praesentia, futura cupiamus, obliuiscamur in factis, recordemur in conscientiis, ut omne peccatum nobis moriatur in uita, uiuat in paenitentia, nunc seminemus in fletu, quod postmodum metamus in gaudio, quia tempus huius uitae tempus est operis, dies uero retributionis tempus est messis, quando sine dubio hoc unicuique apparebit in germine, quod 11] Matth. 12,36. 14] Mstth. 5,28. 21] Gal. 6, 10. 25] Psalm. 125,5. 1 arcior S deficilior S 2 quae causa nisi v, quae nisi S, qua enisi Movimsenus lacunam post quia statuens (suppl . laborant) ulla S 3 IIęui S (erat s in ratt.) 4 uel detonsae coni. Mommsenus 7 iuditii S 8 mortalium v, mortalis S 10 pollicitacione S aliis de om. v 11 praebitioni r ocioso (ociosi 82) uerbo S, corr. v 12 perpetratill S (s in ras.) 16 alii S 17 singulis] sine ullis Mommsenus inbecilis S 18 anputatis S et v, ut S 19 quam v, quasi S XXI. Fknat. 26 nunc spargit in semine, sicut ait quidam sanctorum: respondebit mihi cras iustitia mea, cras utique diem resurrectionis appellans. Haec nos, fratres optimi, non pontificali auctoritate, sed fraterna pietate fidenter scribere unanimitati uestrae caritate dictante praesumpsimus, quibus uobis uel circa uos non dictatoris ingenium, sed germani probaremus affectum. salutem itaque dicens rogo, sicut promittere dignati estis, librum nobis sancti Augustini de ciuitate dei per portitorem harum sine dilatione mittatis, cuius dum nos lectione aedificatis in terris, uobis eiusdem ciuitatis habitacula praeparetis in caelis, ad quam tamen aliter peruenire non possumus, nisi caritatis gradibus conscendamus, quia ipsa est eminentior uia, quae nos et in hac positos sociat deo et deposita perducit ad deum, de qua etiam propheta testatur: ambulabant de uirtute in uirtutem, uidebitur deus deorum in Sion. quam ob rem hic collyrio bonorum operum oculos cordis acuamus, ut illic deum uidere possimus, quia secundum euangelium beati mundo corde, quoniam deum uidebunt. ac perinde oportet hic interioris hominis praeparetur intuitus, ut illic non hebetentur obtutus.