Letter 11013: The beginning of your letter so showed you to have in you the good will that befits a priest as to cause us increased joy in your Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from your very doubts about the epistle which we sent to you ...
Pope Gregory the Great→Pelagius and Serenus, Bishops|c. 601 AD|Pope Gregory the Great|Human translated
Gregory to Serenus, Bishop of Marseilles.
The opening of your letter showed me the priestly goodwill I would expect, and it increased my joy in your Fraternity. But the conclusion was so at odds with the beginning that one might think the letter was written by two different people.
From your very doubts about the letter I previously sent you, I can see how careless you have been. Had you paid proper attention to the brotherly counsel I gave you, you would not only have believed the letter but understood clearly what priestly duty required of you. Cyriacus, the former abbot who delivered my letter, is not a man of such training that he would dare to forge another -- and your suspicion of him is unfounded and unworthy.
But by dismissing my sound advice, you have made yourself culpable not only in your actions but in your very questioning. Let me be direct: it was reported to me that, in a burst of reckless zeal, you smashed images of saints in your churches, claiming they should not be worshipped. In forbidding their worship, I entirely praise you. In smashing them, I blame you.
Has any priest ever been known to do such a thing? If nothing else, should not the thought have restrained you that you are not the only holy and wise person in the Church?
Brother, to worship an image is one thing. To learn through the image what should be worshipped is another. What writing offers to those who can read, an image offers to the unlettered who look at it -- in pictures, the illiterate read. This is especially important for the nations [recently converted peoples], for whom a picture serves in place of a book.
This principle should have guided you above all. You should have both preserved the images and forbidden the people to worship them -- keeping both goals in view: that the illiterate might have a way to learn sacred history, and that the people would not fall into the sin of image-worship. Your zeal overshot its mark, and it has caused scandal. Correct it.
Book XI, Letter 13
To Serenus, Bishop of Massilia (Marseilles) .
Gregory to Serenus, etc.
The beginning of your letter so showed you to have in you the good will that befits a priest as to cause us increased joy in your Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from your very doubts about the epistle which we sent to you it appears how inconsiderate you are. For, had you paid diligent attention to the admonition which in brotherly love we gave you, not only would you not have doubted, but have perceived what in priestly seriousness it was your duty to do. For Cyriacus formerly abbot, who was the bearer of our letter, was not a man of such training and erudition as to dare, as you suppose, to make up another, nor for you to entertain this suspicion of falseness against his character. But, while putting aside consideration of our wholesome admonitions, you have come to be culpable, not only in your deeds, but in your questionings also. For indeed it had been reported to us that, inflamed with inconsiderate zeal, you had broken images of saints, as though under the plea that they ought not to be adored . And indeed in that you forbade them to be adored, we altogether praise you; but we blame you for having broken them. Say, brother, what priest has ever been heard of as doing what you have done? If nothing else, should not even this thought have restrained you, so as not to despise other brethren, supposing yourself only to be holy and wise? For to adore a picture is one thing, but to learn through the story of a picture what is to be adored is another. For what writing presents to readers, this a picture presents to the unlearned who behold, since in it even the ignorant see what they ought to follow; in it the illiterate read. Hence, and chiefly to the nations , a picture is instead of reading. And this ought to have been attended to especially by you who live among the nations, lest, while inflamed inconsiderately by a right zeal, you should breed offense to savage minds. And, seeing that antiquity has not without reason admitted the histories of saints to be painted in venerable places, if you had seasoned zeal with discretion, you might undoubtedly have obtained what you were aiming at, and not scattered the collected flock, but rather gathered together a scattered one; that so the deserved renown of a shepherd might have distinguished you, instead of the blame of being a scatterer lying upon you. But from having acted inconsiderately on the impulse of your feelings you are said to have so offended your children that the greatest part of them have suspended themselves from your communion. When, then, will you bring wandering sheep to the Lord's fold, not being able to retain those you have? Henceforth we exhort you that you study even now to be careful, and restrain yourself from this presumption, and make haste, with fatherly sweetness, with all endeavour, with all earnestness, to recall to yourself the minds of those whom you find to be disjoined from you.
For the dispersed children of the Church must be called together, and it must be shown then by testimonies of sacred Scripture that it is not lawful for anything made with hands to be adored, since it is written, You shall adore the Lord your God, and him only shall serve Luke 4:8. And then, with regard to the pictorial representations which had been made for the edification of an unlearned people in order that, though ignorant of letters, they might by turning their eyes to the story itself learn what had been done, it must be added that, because you had seen these come to be adored, you had been so moved as to order them to be broken. And it must be said to them, If for this instruction for which images were anciently made you wish to have them in the church, I permit them by all means both to be made and to be had. And explain to them that it was not the sight itself of the story which the picture was hanging to attest that displeased you, but the adoration which had been improperly paid to the pictures. And with such words appease their minds; recall them to agreement with you. And if any one should wish to make images, by no means prohibit him, but by all means forbid the adoration of images. But let your Fraternity carefully admonish them that from the sight of the event portrayed they should catch the ardour of compunction, and bow themselves down in adoration of the One Almighty Holy Trinity.
Now we say all this in our love of Holy Church, and of your Fraternity. Be not then shaken, in consequence of my rebuke, in the zeal of uprightness, but rather be helped in the earnestness of your pious administration.
Furthermore, it has come to our ears that your Love gladly receives bad men into its society; so much so as to have as a familiar friend a certain presbyter who, after having fallen, is said to live still in the pollution of his iniquity . This indeed we do not entirely believe, since he that receives such a one does not correct wickedness, but rather appears to give licence to others to perpetrate the like things. But, lest haply by any subornation or dissimulation he should prevail on you to receive him and keep him still in favour, it becomes you not only to drive him further from you, but also in all ways to cut away his excesses with priestly zeal. But as to others who are reported to be bad, study to restrain them from their badness by fatherly exhortation, and to recall them to the way of rectitude. But, if (which God forbid) you seem not to profit them at all by salutary admonition, these also you will take care to cast off far from you, lest, from their being received, their evil doings should seem not at all to displease you, and lest not only they themselves should remain unamended, but others also should be corrupted in consequence of your reception of them. And consider how execrable it is before men, and how perilous before the eyes of God, if vices should seem to be nurtured through him whose duty it is to punish crimes. Attend therefore to these things diligently, most beloved brother; and study so to act as both wholesomely to correct the bad and to avoid breeding offense in the minds of your children by associating with evil men.
The opening of your letter showed me the priestly goodwill I would expect, and it increased my joy in your Fraternity. But the conclusion was so at odds with the beginning that one might think the letter was written by two different people.
From your very doubts about the letter I previously sent you, I can see how careless you have been. Had you paid proper attention to the brotherly counsel I gave you, you would not only have believed the letter but understood clearly what priestly duty required of you. Cyriacus, the former abbot who delivered my letter, is not a man of such training that he would dare to forge another -- and your suspicion of him is unfounded and unworthy.
But by dismissing my sound advice, you have made yourself culpable not only in your actions but in your very questioning. Let me be direct: it was reported to me that, in a burst of reckless zeal, you smashed images of saints in your churches, claiming they should not be worshipped. In forbidding their worship, I entirely praise you. In smashing them, I blame you.
Has any priest ever been known to do such a thing? If nothing else, should not the thought have restrained you that you are not the only holy and wise person in the Church?
Brother, to worship an image is one thing. To learn through the image what should be worshipped is another. What writing offers to those who can read, an image offers to the unlettered who look at it -- in pictures, the illiterate read. This is especially important for the nations [recently converted peoples], for whom a picture serves in place of a book.
This principle should have guided you above all. You should have both preserved the images and forbidden the people to worship them -- keeping both goals in view: that the illiterate might have a way to learn sacred history, and that the people would not fall into the sin of image-worship. Your zeal overshot its mark, and it has caused scandal. Correct it.
Human translation - New Advent (NPNF / ANF series)
Latin / Greek Original
Gregorius Sereno episcopo Massiliensi.
Litterarum tuarum primordia ita 8acerdotalem in te esse benevyolentiam demonstrabant, ut L100 major nobis fieret de ſraternitate tua l:titia. Sed tantum earum finis a suis dissensit initiis, ut non unius, sed diversarum esse mentium talis crederetur epistola, Ex jllo autem quod de scriptis nostris, quz ad te misimus, dubitasti, quam 8is incautus appa- ruit. Nam si diligenter ea quz fraterno amore m6- nuimus atlendisses, non Solum minime dubitasses, sed imo quid !e sacerdotali gravitate oporieret agere cognovisses. Neque enim Cyriacus quondam abbas,
- Qui scriptorum nostrorum portitor exstilit, istius
disciplinz vel eruditionis ſuit, ut vel ipse anud fa cere, Sicut putas, auderet, vel islam de ejus tibi persona Suspicionem ſalsitatis as8umeres. Sed dun monita salubria pensare postponis, contigit ut jaw non Slum actu, verum etiam esses interrogatioue culpabilis. Perlatum s8'quidem ad nos ſuerat (De con- 8ecral.,, dist. 3, c. 27) quod, inconsideralo zelo suc- census, ® Sanctorum imagines sub hac quasi excusa- tione, ne adorari debuissent, conſregeris. Et quidem quia eas adorari vetuisses, omnino Jaudavimus ; fre» gisse vero reprebendimus. Dic, (rater, a quo ſactum Sacerdole aliquando auditum est quod ſecisti. Si non aliud, vel jillud 1e non debuit revocare, Þ ut, despectis aliis ſralribus, solum te sanctum et ee crederes sapientem ? Aliud esl enim picturam ado- rare, aliud per picture historiam quid sit adorar- dum addiscere. Nam quod legentibus scriptura, hoe idiotis prestat pictura cernentibus, quia in 1p8a etiam ignorantes vident quid sequi debeant, in ipsa legunt qui litteras nesciunt. Unde et pracipue gen- libus pro lectione pi-tura est. Quod magnopere a t2 qui inter gentes habitas attendi debuerat , ne dum recto zelo incaute succenderis , ferocibus animis scandalum generares. Frangi ergo non debuit quod non ad adorandum: in Ecclesiis, sed ad instruendas s0lummodo mentes fuit nescientium collocatum. El
D quia in locis venerabilibus sanctorum depingi his0-