Source: Translated by Charles Gordon Browne and James Edward Swallow. From Nicene and Post-Nicene Fathers, Second Series , Vol. 7. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1894. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/3103c.htm>.
(Theodore, who was born in Arianzus and was a close friend of Gregory, went with him to Constantinople in A.D. 379 and experienced the same persecution from the Arians, who forcibly entered their church during the celebration of the divine liturgy and threw stones at the clergy. Theodore could not accept this treatment and announced his plan to take legal action against those who attacked them. Gregory wrote the following letter to persuade him not to do this, by demonstrating to him how much nobler it is to forgive than to seek revenge.)
(Theodore, a native of Arianzus, and an intimate friend of Gregory, accompanied him to Constantinople a.d. 379, and shared his persecution by the Arians, who broke into their church during the celebration of the divine liturgy, and pelted the clergy with stones. Theodore could not bring himself to put up with this, and declared his intention of prosecuting the aggressors. Gregory wrote the following letter to dissuade him from this course, by showing him how much more noble it is to forgive than to revenge.)
I hear that you are angry about the attacks committed against us by the monks and beggars. This is no surprise, since you have never been struck before and lack experience with the evils we must endure, so naturally you feel angry about such things. But we, who are experienced in many kinds of evil and have had our share of insults, may be considered trustworthy when we urge Your Reverence to respond as old age teaches and as reason suggests. Certainly what happened was dreadful, and more than dreadful—no one will deny it: our altars were desecrated, our mysteries disrupted, and we ourselves had to stand between those receiving communion and those who would stone them, and to make our prayers a remedy for stonings; the respect due to virgins was forgotten, along with the proper discipline of monks and the misery of the poor, who lost even the pity owed to them because of this violence. But perhaps it would be better to be patient and to give an example of patience to many through our sufferings. For argument is not as persuasive to people in general as is practice, that silent form of instruction.
I hear that you are indignant at the outrages which have been committed on us by the Monks and the Mendicants. And it is no wonder, seeing that you never yet had felt a blow, and were without experience of the evils we have to endure, that you did feel angry at such a thing. But we as experienced in many sorts of evil, and as having had our share of insult, may be considered worthy of belief when we exhort Your Reverence, as old age teaches and as reason suggests. Certainly what has happened was dreadful, and more than dreadful — no one will deny it: that our altars were insulted, our mysteries disturbed, and that we ourselves had to stand between the communicants and those who would stone them, and to make our intercessions a cure for stonings; that the reverence due to virgins was forgotten, and the good order of monks, and the calamity of the poor, who lost even their pity through ferocity. But perhaps it would be better to be patient, and to give an example of patience to many by our sufferings. For argument is not so persuasive of the world in general as is practice, that silent exhortation.
We think it's an important matter to obtain penalties from those who have wronged us—an important matter, I say, for even this is sometimes useful for the correction of others—but it is far greater and more godlike to bear with injuries. The former course restrains wickedness, but the latter makes people good, which is much better and more perfect than merely not being wicked. Let us consider that the great pursuit of mercifulness is set before us, and let us forgive the wrongs done to us so that we also may obtain forgiveness, and let us by kindness store up a treasure of kindness.
We think it an important matter to obtain penalties from those who have wronged us: an important matter, I say, (for even this is sometimes useful for the correction of others)– but it is far greater and more Godlike, to bear with injuries. For the former course curbs wickedness, but the latter makes men good, which is much better and more perfect than merely being not wicked. Let us consider that the great pursuit of mercifulness is set before us, and let us forgive the wrongs done to us that we also may obtain forgiveness, and let us by kindness lay up a store of kindness.
Phineas was called Zelotes because he ran his spear through the Midianite woman along with the man who was committing fornication with her, and because he removed the reproach from the children of Israel. But he was praised even more because he prayed for the people when they had sinned. So let us also take our stand and make propitiation, and let the plague be stopped, and let this be counted to us as righteousness. Moses was also praised because he killed the Egyptian who was oppressing the Israelite, but he was even more admirable because he healed his sister Miriam through his prayer when she was struck with leprosy for her complaining. Consider also what follows. The people of Nineveh were threatened with destruction, but through their tears they redeemed their sin. Manasseh was the most lawless of kings, but he stands out most prominently among those who have obtained salvation through repentance.
Phineas was called Zelotes because he ran through the Midianitish woman with the man who was committing fornication with her, Numbers 24:7 and because he took away the reproach from the children of Israel: but he was more praised because he prayed for the people when they had transgressed. Let us then also stand and make propitiation, and let the plague be stayed, and let this be counted unto us for righteousness. Moses also was praised because he slew the Egyptian that oppressed the Israelite; Exodus 2:12 but he was more admirable because he healed by his prayer his sister Miriam when she was made leprous for her murmuring. Numbers 12:40 Look also at what follows. The people of Nineve are threatened with an overthrow, but by their tears they redeem their sin. Jonah 3:10 Manasses was the most lawless of Kings, 2 Chronicles 33:12-13 but is the most conspicuous among those who have attained salvation through mourning.
O Ephraim what shall I do unto you, says God in Hosea 6:4. What anger is expressed here—and yet protection is added. What is swifter than Mercy? The disciples ask for flames of Sodom upon those who drive Jesus away, but He rejects revenge (Luke 9:54). Peter cuts off the ear of Malchus, one of those who attacked Him, but Jesus restores it. And what of the man who asks whether he must forgive a brother seven times if he has sinned against him—is he not condemned for his stinginess, since to the seven is added seventy times seven (Matthew 18:21)? What of the debtor in the Gospel who will not forgive as he has been forgiven? Is it not demanded of him more severely because of this? And what does the pattern of prayer say? Does it not require that forgiveness may be earned by forgiving?
O Ephraim what shall I do unto you, Hosea 6:4 says God. What anger is here expressed — and yet protection is added. What is swifter than Mercy? The Disciples ask for flames of Sodom upon those who drive Jesus away, but He deprecates revenge. Luke 9:54 Peter cuts off the ear of Malchus, one of those who outraged Him, but Jesus restores it. And what of him who asks whether he must seven times forgive a brother if he has trespassed, is he not condemned for his niggardliness, for to the seven is added seventy times seven? Matthew 18:21 What of the debtor in the Gospel who will not forgive as he has been forgiven? Is it not more bitterly exacted of him for this? And what says the pattern of prayer? Does it not desire that forgiveness may be earned by forgiveness?
Having so many examples, let us imitate God's mercy and not desire to learn from our own experience how great an evil it is to repay sin with punishment. You see the sequence of goodness: first it makes laws, then it commands, threatens, reproaches, holds out warnings, restrains, threatens again, and only when forced to do so strikes the blow—but this little by little, opening the way for repentance. Let us then not strike suddenly (for it is not safe to do so), but being self-restrained in our fear, let us conquer by mercy and make them our debtors by our kindness, tormenting them by their conscience rather than by anger. Let us not dry up a fig tree that may still bear fruit, nor condemn it as useless and taking up space, when possibly the care and diligence of a skilled gardener may yet heal it. And let us not so quickly destroy so great and glorious a work through what is perhaps the spite and malice of the devil. Instead, let us choose to show ourselves merciful rather than severe, and lovers of the poor rather than of abstract justice. Let us not give more weight to those who would incite us to this than to those who would restrain us, considering—if nothing else—the disgrace of appearing to contend against beggars who have this great advantage: that even if they are in the wrong, they are pitied for their misfortune. But as things are, consider that all the poor and those who support them, and all the monks and virgins are falling at your feet and praying to you on their behalf. Grant to all these people this favor for them (since they have suffered enough, as is clear from what they have asked of us), and above all grant it to me, who am their representative. And if it seems outrageous to you that we should have been dishonored by them, remember that it is far worse that we should not be listened to by you when we make this request of you. May God forgive the noble Paulus for his outrages against us.
Having so many examples let us imitate the mercy of God, and not desire to learn from ourselves how great an evil is requital of sin. You see the sequence of goodness. First it makes laws, then it commands, threatens, reproaches, holds out warnings, restrains, threatens again, and only when forced to do so strikes the blow, but this little by little, opening the way to amendment. Let us then not strike suddenly (for it is not safe to do so), but being self-restrained in our fear let us conquer by mercy, and make them our debtors by our kindness, tormenting them by their conscience rather than by anger. Let us not dry up a fig tree which may yet bear fruit, Luke 13:7 nor condemn it as useless and cumbering the ground, when possibly the care and diligence of a skilful gardener may yet heal it. And do not let us so quickly destroy so great and glorious a work through what is perhaps the spite and malice of the devil; but let us choose to show ourselves merciful rather than severe, and lovers of the poor rather than of abstract justice; and let us not make more account of those who would enkindle us to this than of those who would restrain us, considering, if nothing else, the disgrace of appearing to contend against mendicants who have this great advantage that even if they are in the wrong they are pitied for their misfortune. But as things are, consider that all the poor and those who support them, and all the Monks and Virgins are falling at your feet and praying you on their behalf. Grant to all these for them this favour (since they have suffered enough as is clear by what they have asked of us) and above all to me who am their representative. And if it appear to you monstrous that we should have been dishonoured by them, remember that it is far worse that we should not be listened to by you when we make this request of you. May God forgive the noble Paulus his outrages upon us.
