Whence also the wise man admonishes well, Be in peace with many: but have but one counsellor of a thousand. For Evil communications corrupt good manners. For the ancient foe, when unable to break into strong hearts, looks out for weak persons who are associated with them, and, as it were, scales lofty walls by ladders set against them. So he deceived Adam through the woman who was associated with him. So, when he slew the sons of the blessed Job, he left the weak woman, that, being unable of himself to penetrate his heart, he might at any rate be able to do so through the woman's words. Whatever weak and secular persons, then, are near you, let them be shattered in their own persuasive words and flattery, since they procure to themselves the eternal enmity of God from their very frowardness in being seeming lovers.
Of a truth it was proclaimed of old through the Apostle John, Little children, it is the last hour, according as the Truth foretold. And now pestilence and sword rage through the world, nations rise against nations, the globe of the earth is shaken, the gaping earth with its inhabitants is dissolved. For all that was foretold has come to pass. The king of pride is near, and (awful to be said!) there is an army of priests in course of preparation for him, inasmuch as they who had been appointed to be leaders in humility enlist themselves under the neck of pride. But in this matter, even though our tongue protested not at all, the power of Him who in His own person peculiarly opposes the vice of pride is lifted up for vengeance against elation. For hence it is written, God resists the proud, but gives grace unto the humble. Hence, again, it is said, Whoso exalts his heart is unclean before God. Hence, against the man that is proud it is written, Why is earth and ashes proud? Hence the Truth in person says, Whosoever exalts himself shall be abased. And, that he might bring us back to the way of life through humility, He deigned to exhibit in Himself what He teaches us, saying, Learn of me; for I am meek and lowly in heart. For to this end the only begotten Son of God took upon Himself the form of our weakness; to this end the Invisible appeared not only as visible but even as despised; to this end He endured the mocks of contumely, the reproaches of derision, the torments of suffering; that God in His humility might teach man not to be proud. How great, then, is the virtue of humility for the sake of teaching which alone He who is great beyond compare became little even unto the suffering of death! For, since the pride of the devil was the origin of our perdition, the humility of God has been found the means of our redemption. That is to say, our enemy, having been created among all things, desired to appear exalted above all things; but our Redeemer remaining great above all things, deigned to become little among all things.
What, then, can we bishops say for ourselves, who have received a place of honour from the humility of our Redeemer, and yet imitate the pride of the enemy himself? Lo, we know our Creator to have descended from the summit of His loftiness that He might give glory to the human race, and we, created of the lowest, glory in the lessening of our brethren. God humbled Himself even to our dust; and human dust sets his face as high as heaven, and with his tongue passes above the earth, and blushes not, neither is afraid to be lifted up: even man who is rottenness, and the son of man that is a worm.
Let us recall to mind, most dear brother, this which is said by the most wise Solomon. Before thunder shall go lightning, and before ruin shall the heart be exalted; where, on the other hand it is subjoined, Before glory it shall be humbled. Let us then be humbled in mind, if we are striving to attain to real loftiness. By no means let the eyes of our heart be darkened by the smoke of elation, which the more it rises the more rapidly vanishes away. Let us consider how we are admonished by the precepts of our Redeemer, who says, Blessed are the poor in spirit; for theirs is the kingdom of heaven. Hence, also, he says by the prophet, On whom shall my Spirit rest, but on him that is humble, and quiet, and that trembles at my words? Of a truth, when the Lord would bring back the hearts of His disciples, still beset with infirmity, to the way of humility, He said, Whosoever will be chief among you shall be least of all. Whereby it is plainly seen how he is truly exalted on high who in his thoughts is humbled. Let us, therefore, fear to be numbered among those who seek the first seats in the synagogues, and greetings in the market, and to be called of men Rabbi. For, contrariwise, the Lord says to His disciples, But be not called Rabbi: for one is your master; and all you are brethren. And call no man your Father upon the earth, for one is your Father.
What then, dearest brother, will you say in that terrible scrutiny of the coming judgment, if you covet to be called in the world not only father, but even general father? Let, then, the bad suggestion of evil men be guarded against; let all instigation to offense be fled from. It must needs be (indeed) that offenses come; nevertheless, woe to that man by whom the offense comes. Lo, by reason of this execrable title of pride the Church is rent asunder, the hearts of all the brethren are provoked to offense. What! Has it escaped your memory how the Truth says, Whoso shall offend one of these little ones which believe in me, it were better for him that a mill stone were hanged about his neck, and that he were drowned in the depth of the sea (Ib. 5:6)? But it is written, Charity seeks not her own. Lo, your Fraternity arrogates to itself even what is not its own. Again it is written, In honour preferring one another. And you attempt to take the honour away from all which you desire unlawfully to usurp to yourself singularly. Where, dearest brother, is that which is written, Have peace with all men, and holiness, without which no man shall see the Lord? Where is that which is written, Blessed are the peacemakers; for they shall be called the children of God?
It becomes you to consider, lest any root of bitterness springing up trouble you, and thereby many be defiled. But still, though we neglect to consider, supernal judgment will be on the watch against the swelling of so great elation. And we indeed, against whom such and so great a fault is committed by this nefarious attempt—we, I say, are observing what the Truth enjoins when it says, If your brother shall sin against you, go and tell him his fault between you and him alone. If he shall hear you, you have gained your brother. But if he will not hear you, take with you one or two more, that in the mouth of one or two witnesses every word may be established. But if he will not hear them, tell it unto the Church. But if he will not hear the Church, let him be to you as an heathen man and a publican. I therefore have once and again through my representatives taken care to reprove in humble words this sin against the whole Church; and now I write myself. Whatever it was my duty to do in the way of humility I have not omitted. But, if I am despised in my reproof, it remains that I must have recourse to the Church.
Wherefore may Almighty God show your Fraternity how great love for you constrains me when I thus speak, and how much I grieve in this case, not against you, but for you. But the case is such that in it I must prefer the precepts of the Gospel, the ordinances of the Canons, and the welfare of the brethren to the person even of him whom I greatly love.
I have received the most sweet and pleasant letter of your Holiness with respect to the case of the presbyters John and Athanasius, about which, the Lord helping me, I will reply to you in another letter; for, being surrounded by the swords of barbarians, I am now oppressed by such great tribulations that it is not allowed me, I will not say to treat of many things, but hardly even to breathe. Given in the Kalends of January; Indiction 13.
Source: Register of Letters (New Advent)