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To Theoderic and Theodebert, Kings of the Franks .
Gregory to Theoderic, etc.
Since the renown of your kingdom has been resplendent of old among all others by the grace of the Christian religion, great pains should be taken that, wherein you stand out more glorious than other nations, you should therein please more perfectly the Almighty Lord who gives health and wealth to kings, and have the faith which you observe in all ways helpful to you. We had wished indeed, most excellent sons, to address to you a discourse of friendly greeting only, so as to show our fatherly affection in offices of charity. But, seeing that an unlawful proceeding distresses us exceedingly, it befits us so to exhibit one thing as by no means to pass over in silence the other which needs amendment. If you give diligent attention, you will find that we speak entirely for the security of your well-being.
Now it is said that simoniacal heresy (which was the first to creep in by the devil's planting against the Church of God, and was at its very rise smitten and condemned by the weapon of apostolic vengeance) prevails within the limits of your kingdom, though faith together with good life ought to be chosen in priests.
If good life is wanting, faith has no merit, as the blessed James attests, who says, Faith without works is dead James 2:18. But what can be the works of a priest who is convicted of obtaining the dignity of so great a sacrament by a bribe? Thus it is brought about that even the very persons who are desiring sacred orders take no pains to amend their lives or order their conduct, but busy themselves in amassing wealth wherewith to buy sacred dignity. Hence also it comes to pass that the innocent and poor recoil from sacred orders, being debarred and looked down upon. And while the innocence of the poor man displeases, there is no doubt that the bribe in the other case commends delinquencies; for, where gold pleases, so does vice. Hence, therefore, not only is a deadly wound inflicted on the souls of the ordainer and of the ordained, but also the Kingdom of your Excellence is weighed down by the fault of your bishops, by whose intercessions it ought rather to have been aided. For, if he is thought worthy of the priesthood who is supported, not by the merits of his doings, but by the abundance of his bribes, it remains that neither gravity nor industry can put in any claim for ecclesiastical dignities, but that the profane love of gold obtains all. And, while vices are remunerated with dignity, he is promoted to the place of the avenger who perhaps ought to have vengeance executed on himself; and hence priests are shown not to profit others, but rather themselves to perish. For, when the shepherd is wounded, who may apply medicine for healing the sheep? Or how shall he protect the people with the shield of prayer who exposes himself to be stricken by hostile darts? Or what kind of fruit shall he produce out of himself, whose root is infected by sore disease? Greater calamity, then, is to be apprehended in those places where such intercessors are promoted to places of rule, being such as to provoke the more the anger of God against themselves which they ought, through themselves, to have appeased in behalf of the people.
Moreover, we have heard that the farms of the Churches do not pay tribute; and we are consequently lost in great surprise, if unlawful payments be sought from those to whom even lawful ones are remitted .
Nor does our solicitude allow us to pass over this evil also; that some, lured by the instigation of vain glory, snatch all at once, from a lay condition of life, at the dignity of priesthood, and (what it shames one to say, though it is too serious a matter to pass over in silence) those who require to be ruled neither blush nor fear to appear as rulers, and those that require to be taught as teachers. Persons assume shamelessly the leadership of souls to whom the whole way to be taken by the leader is unknown, and who know not whither even they themselves are walking. How bad and how venturesome this is, is shown even by secular order and discipline. For, seeing that a leader of an army is not chosen unless he has been tried in labour and carefulness, let those who desire with immature haste to mount to the height of episcopacy consider, at any rate by the aid of this comparison, of what sort leaders of souls should be; and let them abstain from attempting suddenly untried labours, lest a blind ambition for dignity both be to their own penalty and also sow seeds of pestiferous error to others, they themselves not having learned what they have to teach. Accordingly, greeting you with fatherly affection, we beg, most excellent sons, that you would be at pains to banish this so detestable an evil from the limits of your kingdom, and that no excuse, no suggestion against your soul, find place with you; since he who neglects to amend what he is able to correct, undoubtedly has the guilt of the doer. Wherefore, that you may be able to offer a great gift to Almighty God, order a synod to be assembled, in which (as we have enjoined our brethren and fellow bishops), in the presence of our most beloved son the abbot Cyriacus, it may be ordained under the obligation of anathema that no one may ever give and no one ever receive anything for an ecclesiastical order, nor any one of the laity pass all at once to the priesthood; that so our Redeemer, whose priests you suffer not to be ruined among themselves by the enemy, may recompense you for this service both here and in the life to come.
Furthermore, we are altogether astonished that in your kingdom you allow Jews to possess Christian slaves. For what are all Christians but members of Christ? The Head of these members we all know that you honour faithfully: but let your Excellency consider how inconsistent it is to honour the Head and to allow His members to be trodden on by His enemies. And so, we beg that an ordinance of your Excellency may remove the evil of this wrong-doing from your kingdom, that you may thus show yourselves the more to be worthy worshippers of Almighty God, in that you set free His faithful servants from His enemies.
Source. Translated by James Barmby. From Nicene and Post-Nicene Fathers, Second Series, Vol. 13. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1898.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/360209110.htm>.
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