Letter 7004: Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful...

Gregory to Cyriacus, Bishop of Constantinople. We received our common sons, the priest George and your deacon Theodore, with fitting charity; and we rejoice that you have moved from the administration of ecclesiastical affairs to the government of souls, since according to the voice of Truth, "He who is faithful in a little will be faithful also in much" (Luke 16:10). And to the servant who administers well it is said, "Because you have been faithful over a few things, I will set you over many things" (Matthew 25:23) — to whom it is then immediately added, concerning the eternal reward, "Enter into the joy of your Lord." Now in your letter you say that you had greatly longed for rest. But in this you show that you have rightly taken up the pastoral office — since, as a position of authority should be denied to those who covet it, so it should be offered to those who flee from it. And "no one takes this honor upon himself, but he is called by God, as Aaron was" (Hebrews 5:4). And again the same great preacher says, "If one died for all, then all died; and Christ died for all. It follows that those who live should no longer live for themselves, but for him who died and rose again for them" (2 Corinthians 5:14-15). And to the shepherd of the holy Church it is said, "Simon, son of John, do you love me? Feed my sheep" (John 21:17). From these words it appears that one who is capable but refuses to feed the sheep of Almighty God shows that he does not love the chief Shepherd. For if the Only-begotten of the Father, to accomplish the good of all, came forth from the secrecy of the Father into our midst, what shall we say if we prefer our own quiet to the welfare of our neighbors? We must therefore desire rest with all our heart — and yet sometimes lay it aside for the benefit of many. For as we ought with full desire to flee from occupation, yet if there is a lack of someone to preach, we must willingly put our shoulder to the burden of work. This is taught by the conduct of two prophets, one of whom tried to avoid the office of preaching while the other desired it. For when the Lord sent him, Jeremiah replied: "Ah, Lord God, I do not know how to speak, for I am only a youth" (Jeremiah 1:6). And when Almighty God sought for someone to preach, saying "Whom shall I send, and who will go for us?" Isaiah offered himself voluntarily: "Here am I; send me" (Isaiah 6:8). Different words proceeded outwardly from the two, but they flowed from the same fountain of love. For there are two commandments of charity: love of God and love of neighbor. Isaiah, wishing to profit his neighbors through an active life, desires the office of preaching; Jeremiah, longing to cling assiduously to the love of his Maker through a contemplative life, protests against being sent to preach. What one laudably desired the other laudably shrank from — the latter lest by speaking he should lose the gains of silent contemplation; the former lest by keeping silence he should neglect the fruit of diligent work. Yet one thing is to be noticed in both: he who refused did not resist to the end, and he who wished to be sent saw himself first cleansed by a coal from the altar — so that no one who has not been cleansed should dare to approach the sacred ministry, nor should anyone whom heavenly grace calls refuse it arrogantly under a show of humility. Furthermore, in your letters I find you seeking with great longing for serenity of mind, and panting for tranquillity of thought free from disturbance. But I do not know how your Fraternity can attain to this. For one who has undertaken the pilotage of a ship must watch all the more as he moves further from shore — foreseeing from signs the coming storms, sometimes riding over them in a straight course when they are small, sometimes avoiding them by steering sideways when they swell violently, and often keeping watch alone while all who have no charge of the ship are at rest. How can you have serenity of thought, having taken up the burden of pastoral charge? For it is written, "The shades of the dead tremble, the waters and their inhabitants" (Job 26:5). And according to the words of John, "The waters are peoples" (Revelation 17:15). The groaning of the great ones beneath the waters means that whoever in this world has grown in authority, as though acquiring a kind of massive bodily size, feels a proportionally heavier burden of tribulation as he takes on the care of governing peoples. But if the power of the Holy Spirit breathes on the afflicted mind, immediately what happened bodily for the people of Israel takes place in us spiritually. For it is written, "The Israelites walked on dry ground through the sea" (Exodus 14:29). And the Lord promises through the prophet: "When you pass through the waters I will be with you, and the rivers shall not overwhelm you" (Isaiah 43:2). The rivers overwhelm those whose minds the active business of this world fills with confusion. But one sustained in mind by the grace of the Holy Spirit passes through the waters yet is not overwhelmed by the rivers — because in the midst of crowds of peoples he advances along his way without sinking the head of his mind beneath the world's business. I too, unworthy as I am, having come to a place of rule, had at times determined to seek some retreat. But seeing the divine counsels opposed to me, I submitted the neck of my heart to my Maker's yoke — reflecting especially that no hiding place can save the soul without God's grace, as we observe when even saints sometimes go astray. Lot was righteous in the depraved city itself, yet sinned on the mountain (Genesis 19). But why cite these cases, when we know of greater ones? What place is pleasanter than Paradise? What is safer than Heaven? And yet man fell out of Paradise, and the angel from Heaven, by sinning. His power therefore is to be sought, his grace implored — without whom we are nowhere without fault, with whom we are nowhere without righteousness. We must therefore take care that disturbance of thought does not overwhelm our minds — for it can by no means be entirely eliminated. Whoever holds a position of authority must at times give thought to earthly matters and attend to outward affairs, so that the flock entrusted to him may have what it needs to carry out its work. But careful watch must be kept that this same care does not exceed its proper measure, and that what is lawfully admitted into the heart is not allowed to become excessive. Hence it is rightly said through Ezekiel: "The priests shall neither shave their heads nor let their hair grow long; they shall only trim the hair of their heads" (Ezekiel 44:20). For what are hairs on the head but thoughts in the mind? Rising imperceptibly above the brain, they signify the cares of this present life, which from careless inattention advance as it were without our noticing them, growing as they come on. Since therefore all who are set over others ought indeed to have outward anxieties, yet not devote themselves to them excessively, the priests are rightly forbidden either to shave their heads or to let their hair grow long — so that they neither cut off entirely from themselves the worldly thoughts needed for the life of their subjects, nor allow them to grow too far. And it is well said, "they shall only trim their heads" — meaning that the anxieties of temporal charge should both extend as far as is necessary and be quickly checked, lest they grow to excessive length. When both the life of bodies is protected through outward provision, and yet intensity of heart is not hindered by that provision becoming excessive, the hairs of the priest's head cover the skin but are cut so as not to veil the eyes. Furthermore, we have received your letters addressed to us with full confidence in the faith, and give thanks to Almighty God, who by the mutual confession of the faithful guards the seamless coat woven from the top throughout — that is, his Church — in the unity of grace, from every tear of error; and, against the flood (so to speak) of so many sins of this perishing world, builds an ark of many planks in which the elect of Almighty God may be preserved for life. For when we in turn send you our profession of faith, and you show your charity toward us, what are we doing in the holy Church but caulking the ark with pitch — lest any wave of error enter and kill all the spiritual (as it were men) and the carnal (as it were beasts)? But since you have wisely professed a right faith, it remains that you should keep the more carefully the peace of hearts — in line with what Truth says: "Have salt in yourselves, and be at peace with one another" (Mark 9:50). And Paul the Apostle urges: "Making every effort to maintain the unity of the Spirit in the bond of peace" (Ephesians 4:3). And again: "Pursue peace with everyone, and the holiness without which no one will see the Lord" (Hebrews 12:14). This peace you will truly have with us when you turn away from the pride of a profane title — as the same teacher of the nations says: "O Timothy, guard what has been entrusted to you. Avoid profane chatter and contradictions" (1 Timothy 6:20). For it is deeply wrong if those appointed to preach humility should glory in the arrogance of an empty title, when the true preacher says: "May I never boast except in the cross of our Lord Jesus Christ" (Galatians 6:14). He alone is truly glorious who glories not in temporal power but, for the name of Christ, glories in his suffering. In this matter therefore we embrace you from the very bottom of our heart; in this we recognize you as priests — if, setting aside the vanity of words, you occupy the place of holiness with holy humility. For we have been scandalized by this impious title, and harbor in our hearts and express in words complaints that are by no means slight. But your Fraternity knows how Truth says: "So when you are offering your gift at the altar, if you remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift" (Matthew 5:23-24). It is to be noted that while every fault is ordinarily done away by the offering of sacrifice, the offense produced in another's heart is so grave a matter that from one who has so sinned, the Lord does not accept even the sacrifice that ordinarily blots out sin. Take heed therefore, and quickly wipe away the ground of offense from your heart, so that Almighty God may be able to receive the sacrifice of your offering as acceptable. Furthermore, while you have truly and accurately professed the right faith, we find that among those whom you have held to be condemned by the most holy general councils, you have condemned a certain Eudoxius — whose name we have not found mentioned in any Latin council, nor in the writings of the bishops of blessed memory Epiphanius, Augustine, or Philaster, who are known to have been the chief disputants against heretics. If any Catholic Father truly condemns him, we will undoubtedly follow that judgment. If, however, in your synodical letter you have wished to condemn by name those who, apart from the holy councils, are condemned in the writings of the Fathers, then your Fraternity has named far too few; but if you intend only those rejected by the general councils, then too many by this one name. In the midst of all this, however, we must remember that in order to be free to profess the true faith and to conduct all that needs to be done in peace and concord, we ought to pray without ceasing for the life of our most serene lords and their children — that Almighty God may subdue barbarian nations under their feet and grant them long and happy lives, so that through a Christian empire the faith which is in Christ may reign.

Book VII, Letter 4 To Cyriacus, Bishop. Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much Luke 16:10. And to the servant who administers well it is said, Because you have been faithful over a few things, I will make you ruler over many things Matthew 25:23; to whom also it is presently said further with respect to eternal retribution, Enter thou into the joy of your Lord. Now you say in your letter that you had exceedingly wished for rest. But in this you show that you have fitly assumed pastoral responsibility, since, as a place of rule should be denied to those who covet it, so it should be offered to those who fly from it. And no man takes this honour unto himself, but he that is called of God, as was Aaron Hebrews 5:4. And again the same excellent preacher says, If one died far all, then all died; and Christ died for all. It remains that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again 2 Corinthians 5:14-15. And to the shepherd of holy Church it is said, Simon, son of Jonas, do you love me? Feed My sheep John 21:17. From which words it appears that, if one who is able refuses to feed the sheep of Almighty God, he shows that he does not love the chief Shepherd. For if the Only-begotten of the Father, for accomplishing the good of all, came forth from the secrecy of the Father into the midst of us, what shall we say, if we prefer our secrecy to the good of our neighbours? Thus rest is to be desired by us with all our heart; and yet for the advantage of many it should sometimes be laid aside. For, as we ought with full desire to fly from occupation, so, if there should be a want of some one to preach, we must needs put a willing shoulder under the burden of occupation. And this we are taught by the conduct of two prophets , one of whom attempted to shun the office of preaching, while the other desired it. For to the Lord who sent him Jeremias replied saying, Ah, Lord God, I cannot speak; for I am a child Jeremiah 1:6. And when Almighty God sought for some one to preach, saying, Whom shall I send, and who will go for us? Isaias offered himself of his own accord, saying, Here am I, send me Isaiah 6:8. Lo, different voices proceeded outwardly from the two, but they flowed from the same fountain of love. For indeed there are two precepts of charity; to wit, the love of God and of one's neighbour. Wherefore Isaias, wishing to profit his neighbours by an active life, desires the office of preaching; but Jeremias, longing to cling assiduously to the love of his Maker by a contemplative life, protests against being sent to preach. What, then, one laudably desired the other laudably shrunk from: the latter lest by speaking he should lose the gains of silent contemplation; the former lest by keeping silence he should feel the loss of diligent work. But this is nicely to be observed in both, that he who refused did not resist finally, and he who wished to be sent saw himself previously purged by a coal from the altar; that so no one who has not been purged should dare to approach sacred ministries, nor any one whom heavenly grace chooses refuse proudly under a show of humility. Moreover I find you in your epistles seeking with great longing after serenity of mind, and panting for tranquillity of thought apart from perturbation. But I know not in what manner your Fraternity can attain to this. For one who has undertaken the pilotage of a ship must needs watch all the more as he further recedes from shore, so as sometimes to foresee from signs the coming storms; sometimes, when they come, either, if they are small, to ride over them in a straight course, or, if they swell violently, to avoid them as they rush on by steering sideways; and often to watch alone when all who are without charge of the ship are at rest. How, moreover, having undertaken the burden of pastoral charge, can you have serenity of thought, seeing that it is written, Behold giants groan under the waters Job 26:5? For, according to the words of John, The waters are peoples Revelation 17:15. And the groaning of giants under the waters means that whoever in this world has increased in degree of power, as though in a sort of massive size of body, feels the load of greater tribulation by so much the more as he has taken on himself the care of ruling peoples. But, if the power of the Holy Spirit breathes upon the afflicted mind, immediately what was done bodily for the people of Israel takes place with us spiritually. For it is written, But the children of Israel walked upon dry land in the midst of the sea Exodus 14:29. And through the prophet the Lord promises saying, When you pass through the waters, I will be with you, and the rivers shall not overflow you Isaiah 43:2. For the rivers overflow those whom the active business of this world confounds with perturbation of mind. But he who is sustained in mind by the grace of the Holy Spirit passes through the waters, and yet is not overflowed by the rivers, because in the midst of crowds of peoples he so proceeds along his way as not to sink the head of his mind beneath the active business of the world. I also, who, unworthy as I am, have come to a place of rule, had sometimes determined to seek some place of retirement: but, seeing the Divine counsels to be opposed to me, I submitted the neck of my heart to my Maker's yoke; especially reflecting on this, that no hidden places whatever can save the soul without the grace of God; and this we observe sometimes, when even saints go astray. For Lot was righteous in the depraved city itself, and sinned on the mountain Genesis 19. But why speak of these instances, when we know of greater ones? For what is pleasanter than Paradise? What safer than Heaven? And yet man out of Paradise, and the angel from heaven, by sinning fell. His power, then, should be sought, His grace implored, without whom we are nowhere without fault, with whom we are nowhere without righteousness. We should, then, take care that perturbation of thought get not the better of our minds; for it can by no means be entirely got rid of. For whosoever is in a place of rule must needs have to think sometimes even of earthly things, and to have a care also of external things, that the flock committed to him may be able to subsist for accomplishing what it has to do. But it should be most carefully seen to, that this same care pass not due measure, and that, when lawfully admitted into the heart, it be not allowed to become excessive. Whence it is rightly said through Ezekiel , Let not the priests shave their heads, nor suffer their locks to grow long; but polling let them poll their heads Ezekiel 44:20. For what are hairs in the head by signification but thoughts in the mind? For, rising above the brain insensibly, they denote cares of the present life, which from negligent perception, since they come on sometimes importunely, advance as it were without our feeling them. Since, then, all who are over others ought indeed to have outward anxieties, and yet not to devote themselves to them exceedingly, the priests are rightly forbidden either to shave the head or to let their locks grow long, so that they may neither entirely cut off from themselves carnal thoughts for the life of their subjects, nor again allow them to grow too much. And it is also there well said, Polling let them poll their heads; meaning that the anxieties of a temporal charge should both proceed as far as is needful, and yet should be soon cut short, lest they grow to an immoderate length. While therefore both, through external provision administered, the life of bodies is protected, and again intentness of heart is not hindered through the same being immoderate, the hairs on the head of the priest are kept to cover the skin, and cut short so as not to veil the eyes. Furthermore, we have received in full faith your letters addressed to us, and give thanks to Almighty God, who, by the mutual confession of the faithful, guards the coat that is without seam woven from the top throughout, that is to say His Church, in the unity of grace, from all rent of error; and against the deluge (so to speak) of so many sins of the perishing world constructs an ark of many planks in which the elect of Almighty God may be preserved unto life. For, when we in our turn send the confession of our faith to you, and you show your charity towards us, what are we doing in holy Church but smearing the ark with pitch; lest any wave of error enter, and kill all the spiritual as being men, and the carnal as being beasts. But, when you have wisely professed a right faith, it remains doubtless that you should keep the more warily the peace of hearts, because of what the Truth says, Have salt in yourselves, and have peace one with another Mark 9:50. And Paul the apostle admonishes, saying, Endeavouring to keep the unity of the Spirit in the bond of peace Ephesians 4:3. And again he says, Follow peace with all men, and holiness, without which no man shall see God Hebrews 12:14. Which peace indeed you will then truly have with us, if you turn away from the pride of a profane name, according to what the same teacher of the Gentiles says, O Timothy, keep that which is committed to your trust, avoiding profane novelties of words 1 Timothy 6:20. For indeed it is too bad, if these who have been made preachers of humility should glory in the elation of a vain name, when the true preacher says, But God forbid that I should glory, save in the cross of our Lord Jesus Christ Galatians 6:14. He then is truly glorious who glories not in temporal power, but, for the name of Christ, glories in His passion. Herein therefore we embrace you from the bottom of our heart, herein we recognize you as priests, if, rejecting the vanity of words, you occupy the place of holiness with holy humility. For behold, we have been scandalized by this impious appellation, and retain in our mind and express in words by no means slight complaints. But your Fraternity knows how the Truth says, If you offer your gift before the altar, and there remember that your brother has anything against you, leave there your gift, and go your way to be first reconciled to your brother, and then you shall come and offer your gift Matthew 5:23-24. Herein is to be considered, that, while every fault is done away by the offering of sacrifice, so great is the evil of offense engendered in another's heart that from one who has so sinned the Lord accepts not the sacrifice itself which is wont to do away sin. Take heed then with speed to wipe off cause of offense from your heart, that Almighty God may be able to regard as acceptable the sacrifice of your offering. Furthermore, while you have truly and accurately professed the right faith, we find that among those whom you have held to be condemned by the most holy general synods you have condemned a certain Eudoxius; whose name we have not found mentioned in the Latin language either in synods or in the books of the bishops of blessed memory, Epiphanius, Augustine, or Philaster, whom we know to have been the chief disputants against heretics. Now if any one of the Catholic Fathers really condemns him, we undoubtedly follow their opinion. If, however, in your synodical epistle you have wished to condemn by name those also who, apart from the holy synods, are condemned in the writings of the Fathers, your Fraternity has mentioned too few by many; but if those whom the general synods reject, then too many by this one. But in the midst of all these things it is to be remembered, that in order that we may be free to profess the true faith and to order whatever has to be done in peace and concord, we ought to pray incessantly for the life of our most serene lords and of their offspring, that Almighty God would subdue barbarous nations under their feet, and grant them long and happy lives, to the end that through a Christian empire the faith which is in Christ may reign. About this page Source. Translated by James Barmby. From Nicene and Post-Nicene Fathers, Second Series, Vol. 12. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895.) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/360207004.htm>. Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) 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