約伯倫理 第 4 章 第 4/9 段

But in a wondrous manner, when he was little in his own sight, he was great before God; but when he appeared great in his own sight, he was little before God. Very often, therefore, while the mind is puffed up by the abundance of subjects, it is corrupted into the excess of pride, the very pinnacle of power acting as a flatterer. And that power he governs well who knows both how to hold it and how to war against it. He governs it well who knows through it to be lifted up above faults, and knows also with it to be composed on a level with the rest. For the human mind is very often exalted even when it is upheld by no power: how much more does it raise itself on high when power too is joined to it?

Yet that power he rightly dispenses who knows carefully both to take from it what helps, and to fight against what tempts, and to see himself, with it, on a level with others, and yet to set himself before sinners with a zeal for retribution. But this discretion we more fully recognize if we look upon the examples of the first shepherd. For Peter, holding by God's authorship the principate of God's holy Church, refused to be venerated immoderately by the well-doing Cornelius who was humbly prostrating himself before him, and acknowledged himself to be his equal, saying: 'Rise, do not do this; I myself also am a man' (Acts x, 26). But when he discovered the fault of Ananias and Sapphira, he straightway showed with how great a power he had risen above the rest (Acts v).

For by his word he struck down their life, which by his searching spirit he detected; and he recalled that he was supreme within the Church against sins — a thing which, when honour was vehemently paid to him in the presence of the well-doing brethren, he would not acknowledge. There the holiness of his action merited the communion of equality; here the zeal of retribution laid bare the right of his power. And a little after:

But when those set in charge correct their delinquent subjects, it remains necessary that they carefully take heed that, through the debt of discipline, they indeed smite faults by the right of their power, but that, through the guardianship of humility, they acknowledge themselves equal to the very brethren who are corrected — although very often it is even fitting that we prefer, by a silent thought within us, those very ones whom we correct. For their vices are smitten through us by the vigour of discipline; but in those things which we ourselves commit, we are not lacerated even by the reproach of a word from anyone. The more, therefore, are we the more bound before God, the more we sin with impunity before men. And the rest. (Pastoral Rule, part ii, chapter 6.) 30.

Having preserved this equality, Gregory writes to Romanus, defender of Sicily, saying: It has reached us that, if anyone has a case against any clerics whatever, you, despising their bishops, cause those same clerics to be produced for judgement before you. If this is so — since it manifestly is highly unbecoming — we by this authority command you that you presume not to do this again; but if anyone has a case against any cleric, let him approach that cleric's bishop, so that either the bishop himself may take cognizance of it, or at least judges be appointed by him. Or if perchance on this account recourse must be had to arbiters, let the officer deputed by the bishop compel the parties to choose a judge.

But if anyone, whether cleric or layman, has a case against a bishop, then you ought to interpose yourself, so that either you yourself may take cognizance between them, or at least, at your admonition, they may choose judges for themselves. For if his own jurisdiction is not preserved to each bishop, what else is brought about, save that the ecclesiastical order is confounded through those very persons by whom it ought to have been guarded? (Register, book xi, letter 37.) 31. Just as Gregory left no one convicted of a crime without canonical punishment, so assuredly he punished by the rule of the canon the false informer. Hence, writing to the subdeacon Anthemius, he says:

Since crimes which are heaped upon the innocent, and especially upon men in sacred orders, are to be more severely punished, consider how guilty are all of you who sat in the case of John the deacon, seeing that no penalty proceeding from your decision chastised Hilarius, his accuser. Nor believe that this is a fit excuse for you, that our brother and fellow-bishop Paschasius alone is said to have deferred you, as though you were wishing to judge. For if the zeal of rectitude had been strong in you, one man could more easily have been reasonably persuaded by many, than many be, without cause, put off by one.

Since, therefore, the evil of so great a wickedness ought not to pass without worthy retribution, we wish our above-written brother Paschasius to be admonished to first deprive that same Hilarius of the office of the subdiaconate, which he unworthily discharges, and to have him publicly chastised with blows and deported into exile, so that the punishment of one may be the correction of many. But if perchance the already-lacerated reputation of his deacon does not move him to lenity, and he prove sluggish in this — which we do not believe — let your Experience do the things which we have said, and report to us concerning that man's neglect. (Register, book xi, letter 71.)

For this reason Gregory commands the subdeacon, who did not prove what he had alleged, to be deprived of his office; because, according to the canonical judgements of the Fathers, he who does not prove the calumny he has brought ought to incur the penalty which, had he proved it, the accused would assuredly have sustained. And by this — because the subdeacon could not prove the crime against the deacon — since he did not possess the imposition of the hand which he might have lacked, he was deprived not of the priesthood but of his office, and, as one truly infamous, deserved to be chastised with blows. For he to whom, as to a layman, any crime is proved by three witnesses, it is no wonder that, when he fails to prove what he has alleged, he is, like a layman, subjected to bodily infamy by the likeness of law.

For what it would be for a deacon to lose his rank, that it was for a subdeacon to lose the fullness of his good name. 32. Crimes once heard, Gregory in no way passed over unexamined, even if the accused had returned into favour with his own accuser. Wherefore, writing to all the bishops of Corinth, he says: It is our desire to bring the discordant back to concord, and that those be united in grace whom diversity of will makes to be divided from mutual love. Reading over, therefore, the writings of your Fraternity, we have learned that those who had said certain things against our brother and fellow-bishop Hadrian have now come into friendship with that same bishop, and great gladness has for the present been made to us at their unity.

But since we do not suffer those things which have been said to remain unexamined, we are directing a deacon of our see to investigate them, because the nature of the reported deed vehemently impels us that we ought by no means to dissemble the things which we have heard — especially since you have indicated that the accusers and the accused have made peace among themselves. This it is necessary for us to scrutinize more subtly, lest perchance their concord be a bought one: which if — God forbid — it shall be found to have been made not from charity but for a reward, this must be punished with the greater amendment. For we who canonically, God revealing it, hasten to cut away preceding evils, if indeed they be true, in no wise dismiss without retribution a fault committed afterward. (Register, book iii, letter 39.)

Likewise to John, bishop of the Corinthians, after some other matters: As for Paul, he says, the deacon, the bearer of the present letter — although his own fault vehemently confounds and convicts him, in that, deceived by a promise, he desisted from the accusation of his bishop, lately deposed, and, from a zeal of covetousness, consented rather to keep silence against his own soul than to bring forth the truth — nevertheless, because it befits us to be more merciful than strict, we pardon him this fault, and judge that he is to be received back into his order and place. For we believe that the affliction which he has endured from the time of the sentence pronounced can suffice for the punishment of this fault.

But Euphemius and Thomas, who received sacred orders in return for deserting the accusation, we wish to be deprived of those same orders, and, deposed as they are, so to remain; nor do we decree that they be ever, under any pretext of excuse, recalled to sacred orders. For it is exceedingly unworthy, and contrary to the rule of ecclesiastical discipline, that they should discharge an honour which they received not from merits, but as the reward of a crime.

Yet because it befits us to give heed to mercy rather than to strict justice, we wish those same Euphemius and Thomas to be recalled only into the order and place whence they had been promoted to sacred orders, and, for all the days of their life, to receive the continence of those same places as they had been accustomed before. But Clematius the reader I likewise appoint, out of regard for kindness, to be recalled into his order and place. And to all these also — that is, to Paul the deacon, Euphemius, Thomas, and Clematius — let your Fraternity be zealous to furnish, without any diminution, their emoluments according to the place and order in which each of them is, as each was wont to receive, from the present indiction. (Register, book v, letter 52.)

33. The customary stipends of clerics the most merciful father Gregory withdrew on no occasions of any sickness whatever. Hence, writing to Candidus, bishop of the old city (Civitavecchia), he says: Since, when a bodily beating occurs, it is unknown whether it happens by God's judgement for cleansing or for retribution, affliction ought not to be added by us to those who have been scourged, lest — which God forbid — the offence of the fault look back upon us.

And because the bearer of the present, Calumniosus, asserts that on account of this beating which he sustains the customary emoluments are being denied to him by your Church, therefore we exhort your Fraternity by the present letter that this sickness ought in no way to impede him from receiving those things which are customary; because, as you know, to various men serving in the Church various infirmity often befalls. And if by this example they shall be deterred, no one henceforth can be found to serve the Church; but according to the order of his place, let your Fraternity — out of the very scantiness that can befall the Church, in the contemplation of the divine judgement — not cease to furnish to the sick man whatever things could have been supplied to him were he well.

(Register, book ii, letter 8.) 34. The undertakings made by venerable bishops to their own clerics Gregory strengthened by the authority of the Apostolic See. Hence he writes to John, bishop of Palermo, saying: The desires of petitioners are always to be fulfilled, as often as those things are requested which do not deviate from reason. And therefore, because certain heads of agreement, which you promised to observe toward your clerics at their petition, are asked by them to be confirmed by our authority, we exhort your Fraternity by these addresses to observe, without any gainsaying, the things which the present writings contain.

First, that of the revenues of the Church you should furnish without any delay the whole fourth portion to the clerics of your church, according to each one's merit or office or labour, as you yourself shall foresee to give to each. But as to that which shall accrue from the offering of the faithful — that is, the fourth part in coin or in the storehouse — do not defer to give it to them according to former custom. But all the rest of the movable goods you should retain in your own power; let all the immovables be aggregated to the ecclesiastical revenues, so that, the quantity being multiplied, they may, God bestowing, be of advantage to the uses of your clerics.

But remember that a keeper of records is to be appointed, together with the consent of the elders and clergy, who each year should solemnly render his accounts, in order to cut off suspicion of fraud. And at the time of vintage let the same clergy obtain the remedy of buying wine from the possessions of your church at just prices, so far as it is to be sold. For it is quite contrary to reason that what can be sold to strangers should be denied to the clerics when the price is paid. The possessions, therefore, or whatever other things belong to ecclesiastical right and are unduly held by strangers, hasten with all zeal — civility being preserved — to restore into the right of your church, so that you may not be able to be seen negligent in anything.

But if anything concerning any cleric shall reach your ears which could justly offend you, do not easily believe it, nor let a matter unknown kindle you to retribution; but, in the presence of the elders of your church, let the truth be diligently scrutinized, and then, if the quality of the matter shall demand it, let canonical strictness smite the faults of the delinquent. All these things, therefore, let it be the care of your diligence so carefully and mildly to observe, that neither may you seem to have been unmindful of your promise, nor may they be able to find just occasion of murmuring against you. (Register, book xiii, letter 44.) Likewise to Maximianus, bishop of Syracuse, after a few things:

We have learned that of the revenues newly acquired by the Church the canonical disposition of the fourths by no means takes place, but that the bishops of the localities distribute only the fourth of the ancient revenues, while now retaining the newly-acquired ones for their own uses. Wherefore let your Fraternity briskly hasten to amend the depraved custom that has crept in, so that, whether from past revenues or from those which have newly come in or shall come in, the fourth may be dispensed according to the canonical distribution. For it is incongruous that one and the same substance of the Church should be reckoned by a twofold right, as it were — that is, of usurpation and of the canons. (Book iii, letter 11.) 35.

Those deprived of communion by other bishops Gregory restored to their former communion. Wherefore, writing to Magnus, presbyter of the church of Milan, he says: Just as, when fault demands it, one is worthily driven away from the sacrament of communion, so upon the innocent such a retribution ought by no means to be inflicted. For we have ascertained that Laurentius, formerly our brother and fellow-bishop, deprived you of communion though no faults existed on your part; and therefore, fortified by the authority of this our precept, discharge your office in security, and take communion without any dread. (Book iii, letter 26.) 36. Those who cleared themselves from the crime of any heresy Gregory not only received, but even declared to be catholic.

Hence he writes to John, bishop of Constantinople, saying: Just as the depravity of heretics is to be repressed by zeal for the right faith, so the integrity of a true confession is to be embraced. For if he who confesses faithfully is despised as to belief, the faith of all is brought into doubt, and, out of an incautious strictness, deadly errors are engendered; and hence not only are the erring sheep by no means recalled to the Lord's folds, but even those placed within are cruelly exposed to be torn by savage teeth. Let us therefore, dearest brother, subtly ponder this, and let us not suffer anyone truly professing the catholic faith to be afflicted under the pretext of heresy, lest — which God forbid — we permit heresy to come to be under the guise rather of correction.

But we are exceedingly angered that those who had been deputed by you as judges in a matter of faith against John, presbyter of the Church of Chalcedon, neglecting the truth, believed rumour, and were unwilling to believe him who strictly professed — especially since his accusers, when questioned as to what the heresy of the Marcionists was, which they kept mentioning and whereby they were contriving to make him guilty, replied by a manifest profession that they did not know. From which fact it is evidently recognized that they wished, without regard to God, not justly, but against their own souls, to burden his person by mere will alone.

We therefore, having convened a council, as the tenor of the proceedings held before us shows, examining and treating with care all the things that were necessary, since we were able to find the aforesaid presbyter guilty in nothing — chiefly because the statement of faith which he presented to the judges deputed by you agrees in all things with the sincerity of the right faith — for this reason, rejecting the sentence of those same judges, by our own definition we have declared him to be catholic and free from every heretical charge, the mercy and grace of Christ our God and Redeemer revealing it. (Book VI, Letter 15.) Likewise to the Emperor Maurice, a little further on:

Having read again in council the things that were done against John, a presbyter of the church of Chalcedon, together with the record of the judgement, we have recognized that he had endured a still greater injustice, inasmuch as, while he cried out and showed himself to be catholic, it was not the guilt of any crime but a long and uncertain accusation that wore him down — to such a degree that his very accusers professed by open reply that they did not themselves know the heresy of the Marcionists which they alleged; and those who ought at once to have been driven back at the threshold of the trial were permitted to remain uncertain in their accusation of him. But, lest at least mere rumour should have been able to tear him apart, he presented a booklet of faith, in which he strove openly to show himself a professor and follower of the right faith.

But the judges deputed by our most holy brother and fellow bishop John, unjustly and unreasonably neglectful, while they strove to busy themselves with his oppression, rather showed themselves to be blameworthy. For no one doubts that it is faithlessness not to keep faith with the faithful. (Book VI, Letter 16.) Likewise to Count Narses concerning the same, after other matters: Concerning the presbyter John, know that his cause has been decided through a synod, in which I clearly perceived that his adversaries wished to make him a heretic, and long strove to do so, but were in no way able. (Book VI, Letter 16.) Likewise to Athanasius, a presbyter of Isauria:

Just as we are afflicted and grieved concerning those whom the error of heretical depravity has cut off from the unity of the Church, so we rejoice together with these whom the profession of the catholic faith holds within its bosom; and just as with pastoral solicitude it behoves us to oppose their impieties, so it is fitting to bestow our favour upon their pious professions, and to declare that the things they hold are sincere.

And therefore, when concerning you, Athanasius, presbyter of the monastery of Saint Milas, which is called Tannacus, situated in the province of Lycaonia, a suspicion contrary to sound faith had arisen, so that the integrity of your profession might be able to appear, you chose to have recourse to the Apostolic See over which we preside, asserting also that, having been bodily beaten, you had done certain things unjustly and by violence. And although the censure of the canons by no means accepts those things which are done by the force of compulsion, and they are rightly held to be void — because he himself dissolves the case who compels an unjust confession — yet that confession is rather to be received and embraced which is shown to proceed from a spontaneous will, as you are recognized to have done in our presence.

Yet, lest anything ambiguous should be able to remain to us, we determined that we should write concerning you to the most holy John, once our brother, the bishop of the city of Constantinople, so that he might inform us by his letters what had been done. He, often admonished by us, writing back, made known that a certain codex had been found in your possession, in which many heretical things were contained, and that on this account he had been stirred up against your charity. And because he took pains to send it to us for satisfaction, we ran through its earlier parts with careful reading; and since we found in it the manifest poisons of heretical depravity, we forbade that it should be read again.

But because you attested that you had read this in simplicity, and, to cut away the matter of ambiguous suspicion, you handed to us a booklet written out in your own hand, in which, setting forth your faith, you most openly condemned all heresies generally, or whatever is against the integrity of the catholic profession, and you professed that you had always received and do receive all that the four holy universal synods receive, and that you had condemned and do condemn what they condemned;

you also promised that you both accept and keep that synod which was held in the times of the Emperor Justinian concerning the Three Chapters, and, being forbidden by us to read that very codex in which the poison of a pestilential deceit is entwined, you most willingly consented, reproving also and condemning all the things which are said against the integrity of the catholic faith in it, or covertly inserted therein, nor did you promise to read it again:

Moved by this consideration, after your catholic faith shone forth clearly to us, God guarding it, even from the page of the booklet you had reproved, we decree that you are free from every stain of heretical perversity according to your profession, and we pronounce that you have shone forth as catholic and a professor of a faith sincere in all things and a follower, by the grace of Jesus Christ the Saviour; granting also free permission for you nonetheless to return to your monastery, to your own place and rank. (Book VI, Letter 66.) 37. Gregory invited schismatics to come to receive satisfaction, promising them that, even if they should be nowhere willing to return to the unity of the Church, he would use no violence upon them.

Whence, writing to Peter and Providentius, bishops of Istria, he says: May God, who rejoices in the unity of the faithful and reveals the truth to those who seek it, open to your heart, most beloved brethren, with how great a desire I long that you be held within the bosom of the holy universal Church, and remain in concord within its unity. Which I do not doubt will come to pass if, casting away the goad of contention, you set your mind to being truly satisfied concerning those things about which there is doubt. Moreover, I have been informed by the account of my notary Castorius, on his return, that your fraternity has a desire of coming to me, if it should be promised that you will suffer no annoyance.

Knowing this, I both desire it and, kindled with the ardour of charity, invite you to undertake the labour of coming to me: so that, conferring together as equals, we may both in common speak of the things that are true and pleasing to our Redeemer, and hold them fast in every way. But I, with the grace of divine protection favouring me, am prepared to give you satisfaction concerning the things about which you doubt, and I trust in the clemency of our almighty God, that my satisfaction will so inwardly cleave to you that nothing ambiguous can henceforth remain to your charity.

For those things which the four most holy synods held and defined, just as our predecessor Leo, the most holy pope, so we too hold, follow, and keep them, nor do we in any way dissent from their faith. But because a person present gives more satisfaction than a letter, I exhort you, most beloved brethren, that you ought to come to me, as I have said before, provided only that, once the matter is grasped, no dissension may sever you from the concord of the holy universal Church.

Yet let your charity be assured of this, that I will both receive you with the affection that is fitting and dismiss you with grace, nor do I permit you, or any others whosoever who shall wish to come to me for this cause, to suffer any affliction or annoyance; but whether the divine mercy shall have pricked your heart to consent to me, or, which God forbid, it should befall that you persist in that dissension, we shall take care to dismiss you, according to my promise, to return to your own homes whenever you wish, without harm or annoyance. (Book V, Letter 51.) 38. He compels Severus, bishop of Aquileia, who is the head of the whole schism, to come to Rome, saying:

Just as the Lord embraces with total eagerness one walking through byways who again takes up the straight path, so at length He is grieved with greater sorrow over one who deserts the way of truth once known than with the joy with which He had rejoiced over him when converting; for it is a lesser fault not to know the truth than not to remain in it once acknowledged, and one thing is that which is committed by one who errs, another that which is perpetrated through knowledge. And we indeed, as much as we had rejoiced that you had long since been incorporated into the unity of the Church, are now the more confounded that you are severed from the catholic society.

For which reason, by the bearer of the present letter now at hand, according to the command of the most Christian and most serene lord of affairs, we wish you together with your followers to come to the thresholds of the blessed apostle Peter, so that, God being the author, a synod having been gathered, whatever shall be just may be judged concerning that doubt which is disputed among you. (Book I, Letter 16.) But Severus, compelled at once by the apostolic and imperial command, with the exarch Smaragdus pressing, and likewise Antoninus, defender of the Roman Church, is brought to Ravenna. There, fearing to undergo a synodal conflict with Gregory, he returned to the unity of the holy universal Church, John, pontiff of Ravenna, mediating.

But when, after the space of a year, he had returned to his own parts, being persuaded by other schismatics, he not only returned to his former vomit, but even, having obtained by stealth a command of Maurice — ever an adversary to God — by which it was ordered that the schismatics should by no means be compelled to return to the unity of the Church, and with the remaining bishops joining themselves to him, he stirred up the greatest seditions. Wherefore Gregory was intent on receiving none of those returning at all without a sworn guarantee. And this being given, he commended him to the same exarch Patricius by a letter of this kind:

Firminus, our brother and fellow bishop, prelate of the church of Trieste, before the arrival of your excellency, coming to his senses by wholesome counsel from the schism to which he had clung, and returning to the unity of Mother Church, was confirmed by our letters, so that, fixed and stable in strength of mind within the bosom of the true Mother Church which he had acknowledged, he might remain. Hearing this, Severus, bishop of Grado, the head of that same schism, first began to recall him from his good purpose by various persuasions, if he could. And when, God being the author, he was by no means able to accomplish this, he did not fear to stir up a sedition of his fellow citizens against him.