Register of Letters

This also, which has reached our ears, we include as worthy of no dissimilar detestation; that some persons, inflated with desire of dignity, are tonsured on the death of bishops, and from being laymen are suddenly made priests, and shamelessly snatch at the leadership of religious life, not having as yet even learned to be soldiers. What good do we suppose these will do their subjects, who, before touching the threshold of discipleship, fear not to occupy the place of mastership? In such a case it is needful that, even though any one were of unquestioned merit, he should be exercised in ecclesiastical offices by passing through distinct orders. He should see what he is to imitate, he should be formed into the shape he is to retain, so that afterwards he may not err, when chosen for showing the way of life to the erring. He should, then, be polished long by religious meditation, that he may be well-pleasing, and so shine as a candle placed on a candlestick that the adverse force of winds driving against the kindled flame of erudition may not extinguish it, but increase it. For, since it is written, That one should first be proved, and so minister, much more ought he first to be proved who is taken as an intercessor for the people, lest bad priests should become the cause of the people's ruin. There can therefore be no excuse, no defence against this, since it is clearly known to all how solicitous about diligent attention to this matter is the holy and excellent teacher, who forbids that a novice should accede to sacred orders. But, as then one was called a novice who had been newly planted in the conversation of the holy faith, so one is now to be held to be a novice who, having been suddenly planted in the habit of religion, creeps on to canvass for sacred dignities. Orders, then, should be risen to in an orderly way: for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it. And, seeing that the same apostle teaches his disciple, among other directions with regard to sacred orders, that hands are to be laid hastily on no man, what can be more hasty or what more headlong than to begin at the top, and that a man should commence by being a bishop before he has been a minister? Whosoever, then, desires to obtain priesthood, not for the pomp of elation but for doing good, let him first measure his own strength with the burden he is to undergo, that, if unequal to it, he may abstain, and also approach it with fear, even if he thinks himself sufficient for it.

Further, it will not be beside the mark, if, in addition to the argument from rational beings we draw one from our use of irrational things. For timber suitable for buildings is cut from forests, and yet the weight of the building is not imposed on them while they are yet green, or till a delay of many days has dried their greenness, and rendered them fit for necessary use. And, if by any chance this precaution is neglected, they are soon broken by the mass imposed upon them, and the material provided for support begets ruin.

For hence also medical men, whose care is for the body, do not offer certain remedies to him that needs them while recently concocted, but leave them to be macerated for some time. For, should any one give them immaturely, there is no doubt that the means of health become a cause of danger. Let them learn, therefore, let priests in their office learn, those namely to whom the cure of souls is entrusted, to observe what men of various arts under the teaching of reason attend to, and restrain themselves from ambition, if not of fear, yet at any rate of very shame.

But, lest perchance any one should still wish to defend himself on the pretext of an evil custom, let the discretion of your Fraternity restrain them with the rein of reason, and not allow them to lapse into unlawful doings, since whatever is deserving of punishment ought not to be adduced as an example for imitation, but for correction.

Nor, further, can we suffer you to pass over neglectfully this other matter, which alike requires correction. For of what profit is it to have guarded all besides if through one place pernicious access be afforded to the enemy? Therefore let women be prohibited from living with those who are constituted in any sacred order. With regard to them, lest the old enemy of the human race should exult, it must be laid down by the consent of all that they may have no other women with them but those whom the sacred canons include. And, though this interdiction is perhaps bitter for the time to some, there is no doubt that it will afterwards grow sweet from its very benefit to their souls, if the enemy be overcome in that whereby he might have overcome them.

In this part of our solicitude also we must not leave unnoticed what has been ordained by the provision of the Fathers, for the sake of advantage, concerning the holding of councils throughout dioceses. Wherefore, lest there should be any dissension among brethren, or any fomentation of discord between superiors and subordinates, it is necessary that priests should assemble together, so that there may be discussion about cases that arise, and salutary conference about ecclesiastical observances; to the end that, while things past are corrected and things future regulated, the Almighty Lord may be praised on all sides in one accord by brethren. Know whose presence will be with you, seeing that it is written, Where two or three are gathered together in My name, there am I in the midst of them. If, then, He will vouchsafe to be present where there are two or three, how much more will He not be wanting where many priests have come together? And indeed it is not unknown what is appointed by the rules of the Fathers as to the holding of a council twice in the year. But, lest haply any necessity should not allow this rule to be carried out, we decree that still one shall meet, without any excuse allowed, once; so that nothing wrong, nothing unlawful, may be ventured on while a council is being expected. For commonly, though not from love of justice, yet from fear of enquiry, people abstain from that which it is known may displease the judgment of all. Let us, most beloved brethren, keep this observance to be left to our posterity; and let us meditate on all that is written in the sacred writings for our instruction, and incite all we can to follow it. For it is certain that, if with all our heart we attend to these salutary precepts, we escape all taint of vices, since, while we lean on these whereby we are built up, we shut out, no doubt, all place for deception.

Therefore for the purposes mentioned above, we desire your Fraternity, God willing, to assemble a synod, and in it, through the mediation of our most reverend brother and fellow bishop Aregius, and our most beloved son Cyriacus, let all things that are, as we have before said, opposed to the sacred canons, be strictly condemned under the ban of anathema; that is, that any one should presume to give any consideration for acquiring ecclesiastical orders, or receive any for conferring them; or that any one should all at once from a lay condition dare to enter on a place of rule; or that any other women should live with priests but such as are allowed, as aforesaid, by the sacred canons. Concerning all these things let our most reverend brother the bishop Syagrius, with the whole synod, when our most beloved brother Cyriacus returns to us, take care to send us word of what has been done; in order that, knowing accurately what has been decreed, and with what safeguards and in what manner, we may render thanks without ceasing to Almighty God for your life and manners.