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, Augustin, or Philaster, whom we know to have been the chief disputants against heretics [1686] . 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.
[1684] What follows about Isaiah and Jeremiah occurs also in the Pastoralis Cura, I. 7.
[1685] The following fanciful interpretation of Ezekiel's direction to priests is found also, almost word for word, in the Pastoralis Cura, II. 7. See note there.
[1686] It is a sign of Gregory's scanty knowledge of the history of controversies that so far he seems never to have heard of so noted an Arian leader as Eudoxius, whose followers, under the name of Eudoxians, had been specifically condemned in the 1st Canon of the first general Council of Constantinople. But it appears from a subsequent letter (VII. 34), that there was no copy at Rome of the canons of that Council, which had not in fact been accepted there, probably because of the 3rd Canon, which assigned a primacy of honour after Rome to the See of Constantinople as being new Rome. When he wrote this subsequent letter, he had become aware that the Eudoxians had been so condemned, but still had no idea who Eudoxius had been. The fact was that he was not well versed in past ecclesiastical history and, being totally ignorant of Greek, could only consult such Latin writings as were within his reach; and in these he had failed to find Eudoxius mentioned. He applied, however, to the patriarchs of Alexandria and Antioch for further information on the subject (see VII. 34, and VIII. 30), and was at length satisfied that Eudoxius had been a veritable heretic, having been condemned by many Greek Fathers of repute, and concluded that he was "manifestly slain, against whom our heroes have cast so many darts" (VIII. 30).
Epistle V.
To Cyriacus, Bishop.
Gregory to Cyriacus, Bishop of Constantinople.
When in time past I represented the Apostolic See in the royal city, I became acquainted with the good qualities of your Holiness. And I greatly rejoice that the care of souls has been committed to you. And though unworthy, I beseech Almighty God with all the prayers in my power that He would even increase His grace in you, and cause you to gather gain of souls for the eternal country. But, whereas you say that you are weak for this work that has been put upon you, we know that the first virtue is acknowledgment of infirmity; and from this we gather that you can fulfil well the ministry you have undertaken, that we see how, out of humility, you acknowledge your own infirmity. For we are all infirm; but he is more infirm who has not strength to consider his infirmity. But you, most blessed brethren, are for this reason strong, that, distrusting your own strength, you trust in the power of Almighty God.
I cannot, however, express by the words of a letter how much my heart is bound to your Charity. But I pray that Almighty God may by the gift of His grace multiply the same charity that is between us, and may take away all occasion of offence, lest the holy Church, united by the profession of the true faith, and compacted by conjunction of the hearts of the faithful, should suffer any damage from priests disputing with each other, which God forbid. I at any rate, in all that I speak, in all that I say, against the proud conduct of certain persons, still, through the bounty of Almighty God, never relinquish custody of inward charity; but so execute outwardly what belongs to justice as by no means to disregard inwardly what belongs to love and kindness. And do you also ever return my love, and guard what belongs to peace and kindness; that, remaining of one mind, so as to allow no dissension to come in between us, we may be better able from the very unity of our hearts to obtain what we seek from the Lord.
Furthermore, I commend to your Holiness John, presbyter of Chalcedon, and Athanasius of Isauria, that no one may set you against them by underhand misrepresentations; for I have thoroughly examined their faith, and have found them sound in their confessions, which have also been given in writing.
Now may the Holy Trinity protect you with His hand, and render you always vigilant and careful in the custody of souls, to the end that in the eternal retribution you may be counted worthy to be crowned, not only for your own work, but also for the amelioration of your subjects.