Distinction XLVI

GRATIAN. Part I. It follows: “not contentious.” For nothing is more shameless than the arrogance of the unlearned, who think garrulity is authority and, ready for quarrels, thunder proudly against subjects, which manifestly proceeds from the arrogance of pride. Hence Gregory writes in the Moralia, Book XXIII, part 5, chapter 12 [c. 13, §23 and 24, on c. 33 of Job]:

The teaching of the arrogant has this as its peculiar characteristic: they do not know how to present humbly what they teach, and they cannot minister rightly the right things they know. For in their words it is disclosed that, when they teach, they seem to themselves to reside as though upon a certain summit of loftiness, and they look down upon those whom they teach as though placed far beneath them in the depths; they deign to speak to them not by counseling but scarcely even by dominating. But the Lord rightly says to these through the Prophet: “You commanded them with austerity and with power.” For those command with austerity and power who hasten not to correct their subjects calmly by reasoning but to bend them harshly by dominating. On the contrary, true teaching flees this vice of exaltation in thought all the more vehemently, the more ardently it pursues with the darts of its words the very master of exaltation. For it guards against preaching by exalted morals the one whom it assails in the hearts of hearers with sacred discourses. Part II. GRATIAN. Behold why contentious persons are prohibited from being ordained bishops. There is also another cause of this prohibition. For contentious persons either reconcile to themselves the minds of princes by flatteries, or by disparaging their brethren impose upon them the mark of infamy, or, by sowing discord among brethren, never cease making seditions; all of these things are proved damnable in prelates.

Hence Gregory writes in the Moralia, Book XVIII, part 4, chapter 3 [on c. 27 of Job]:

There are some who, while they extol the misdeeds of human beings with praises, increase the things they ought to have reproved. Hence it is said through the Prophet: “Woe to those who sew cushions beneath every elbow of the hand and make pillows beneath the head of every age.” For a cushion is placed beneath the elbow, or a pillow beneath the head of one lying down, for this purpose: that he may rest softly. Therefore, whoever flatters those acting badly places a cushion or pillow beneath the head or elbow of one lying down, so that the one who ought to have been corrected for a fault may, supported by praises, rest softly in it. §1. Hence again it is written: “He built the wall, but they plastered it.” For by the name of a wall the hardness of sin is designated. Therefore, to build a wall is for someone to construct against himself the obstacles of sin. But those who flatter persons committing sins plaster the wall, so that what those persons build by acting perversely the flatterers render, as it were, shining. §2. But just as a holy man does not judge evil things concerning the good, so he refuses to judge good things concerning the evil, saying: “Far be it from me that I should judge you righteous; until I fail, I will not depart from my innocence.” Hence it is also read in the Fourth Council of Carthage [c. 56]:

Let a cleric who is found to devote himself to flatteries and betrayals be degraded from office.

Likewise [from the same Council, c. 55]. Let the bishop excommunicate accusers of the brethren; and if they amend the vice, let him receive them into communion, but not into the clergy.

Likewise from the same [Council, c. 57]. Let an abusive cleric, especially among priests, be compelled to ask pardon. If he is unwilling, let him be degraded and never recalled to office without satisfaction.

Likewise [from the same Council, c. 60]. An irreverent cleric and jester with shameful words is to be withdrawn from office.

Likewise [from the same, c. 54]. Let a cleric who envies the advancement of his brethren not be promoted while he remains in the vice.

Likewise [from the same, c. 67]. We establish that seditious persons are never to be ordained clerics, just as neither usurers nor avengers of their own injuries are to be ordained.

Likewise from the Council of Laodicea [c. 5]. Part III. Ministers of the altar, or those established in priestly order, are not permitted to lend at interest or to receive usury or profits that are called sesquiples.

Likewise Pope Leo [to the Bishops throughout Campania, epistle I, c. 4]. Let no cleric attempt to practice lending at interest in another’s name, just as he may not in his own. For it is unbecoming to expend and practice one’s own crime for the advantages of others. But we ought to regard and practice only this interest: that we may be able to receive from the Lord, who bestows things that remain manifoldly and perpetually, what we mercifully give here.