But in writing all this more forwardly than humbly, I know that I have involved myself in an Euripus of presumption attended with great difficulty, being perchance unskilled to steer out of it. Nor does it befit our place or rank that anything should be suggested in the way of discussion to your great authority, and that my Western letters should ridiculously solicit you, who sittest legitimately on the seat of the apostle and key-bearer Peter, on the subject of Easter. But you ought to consider not so much worthless me in this matter as many masters, both departed and now living, who confirm what I have pointed out, and suppose yourself to be holding a colloquy with them: for know that I open my thick-lipped month dutifully though it may be incoherently and extravagantly. It is for you, therefore, either to excuse or to condemn Victorius, knowing that, if you approve him, it will be a question of faith between you and the aforesaid Hieronymus, seeing that he approved Anatolius, who is opposed to Victorius; so that whoso follows the one cannot receive the other. Let, then, your Vigilance take thought that, in approving the faith of one of the two authors aforesaid who are mutually opposed to each other, there be no dissonance, when you pronounce your opinion, between you and Hieronymus, lest we should be on all sides in a strait, as to whether we should agree with you or with him. Spare the weak in this matter, lest you exhibit the scandal of diversity. For I frankly acknowledge to you that any one who goes against the authority of Saint Hieronymus will be one to be repudiated as a heretic among the churches of the West: for they accommodate their faith in all respects unhesitatingly to him with regard to the Divine Scriptures. But let this suffice with respect to Easter.
But I ask what your judgment is about those bishops whom you have written of as simoniacal, and whom the writer Giltas calls pests. Should communion be had with them? For there are known to be many such in this province, whereby the matter is made more serious. Or as to others, who having been polluted in their diaconate, are afterwards elected to the rank of bishops? For there are some whom we know to have conscientious scruples on these grounds; and in conferring with our littleness about them, they wished to know for certain whether they may minister without peril after such transgressions; that is, either after having bought their rank for money, or after adultery in their diaconate. I mean, however, concealed adultery with their dependents, which with our teachers is accounted as no less criminal.
As to a third head of enquiry, say in reply, I pray you, if it is not troublesome, what should be done in the case of those monks who for a closer sight of God, or inflamed by a longing for a more perfect life, going against their vows, leave the places of their first conversion, and, against the will of their abbots, the fervour of monks compelling them, either go free or fly to deserts. The author Vennianus enquired about these of Giltas, who replied to him most elegantly: yet still to one who is anxious to learn there is ever an increase of greater fear. These things, and much more which epistolary brevity does not admit of, might well have been enquired about more humbly and more clearly in a personal interview, but that weakness of body and the care of my fellow-pilgrims keeps me bound at home, though desirous of going to you, so as to draw from that spiritual vein of a living well and from the living water of knowledge flowing from heaven and springing up unto eternal life. And, if my body were to follow my mind, Rome would once more be in danger of being itself despised; seeing that— even as we read in the narration of the learned Hieronymus how certain persons once came to Rome from the utmost boundaries of the Heuline coast; and then (wonderful to be told) sought something else outside of Rome— so I too, saving reverence for the ashes of the saints should seek out longingly, not Rome but you: for, though I confess myself not to be wise, but thirsty, I should do this same thing if I had time and opportunity.
I have read your book containing the Pastoral Rule, short in style, lengthy in teaching, full of mysteries; and acknowledge it to be a work sweeter than honey to one that is in need. Wherefore bestow, I pray you, on me who am thirsty for what is yours, the works on Ezekiel, which, as I have heard, you have elaborated with wonderful genius. I have read the six books of Hieronymus on that prophet; but he has not expounded the middle part. But, if you will do me the favour, send for me to the city some of your remaining writings; to wit, the concluding expositions of one book, and (? namely) the Song of Songs from that place where it is said, I will go to the mountain of myrrh and the hill of frankincense, to the end, treated with short comments, either of others, or your own: and I beg that you would expound the whole obscurity of Zachariah, and make manifest its hidden meaning, that Western blindness may give you thanks for this. I make unreasonable demands, and ask to have great things told me: who can fail to see this? But it is true also that you have great things, and know well that from a little less, and from much more should be put out to use. Let charity induce you to write in reply; let not the roughness of my letter hinder you from expounding, seeing that it is my mode of expression that has been in fault, and I have it in my heart to pay you due honour. It was for me to provoke, to interrogate, to request: it is for you not to refuse what you have received freely, to put your talent out to use, to give to him that asks the bread of doctrine, as Christ enjoins. Peace be to you and yours; pardon my forwardness, blessed pope, in that I have written so boldly; and I pray you in your holy prayers to our common Lord to pray for me, a most vile sinner. I think it quite superfluous to commend to you my people, whom the Saviour judges fit to be received, as walking in His name; and if, as I have heard from your holy Candidus, you should be disposed to say in reply that things confirmed by ancient usage cannot be changed, error is manifestly ancient; but truth which reproves it is ever more ancient still.
Source: Register of Letters (New Advent)