St. Maximus the Confessor: Opuscula theologica et polemica XI and XII

 Maximus The Confessor: Opuscula theologica et polemica XI and XII

Opuscula theologica et polemica XI is one of the most pro-papal statements by St Maximus the Confessor!

Below is the text based on Migne 91: 137-140

First the Greek text and a generated English translation of St Maximus' words.

OPUSCULA THEOLOGICA ET POLEMICA XI

Greek

English

Ἐκ τῆς ἐπιστολῆς τῆς ἐν Ῥώμῃ γραφείσης Ταῦτα γὰρ τὰ πέρατα τῆς οἰκουμένης, καὶ οἱ τὸν Κύριον εἰλικρινῶς καὶ ὁρθοδόξως πανταχοῦ γῆς ὁμολογοῦντες, ὥσπερ εἰς ἥλιον φωτὸς ἀϊδίου εἰς τὴν Ῥωμαίων ἀγιωτάτην Ἐκκλησίαν καὶ τὴν αὐτῆς ὁμολογίαν καὶ πίστιν, ἠτενῶς ἀποβλέπουσιν, ἐξ αὐτῆς τὴν ἀπαστράπτουσαν αἴγλην προσδεχόμενοι, τῶν πατρικῶν καὶ ἁγίων δογμάτων, καθὼς αἱ θεόπνευστοι καὶ θεσπέσιοι εἰλικρινῶς καὶ πανευσεβῶς ἐξέθεντο ἅγιαι ἓξ σύνοδοι, ἐκφαντορεκώτατα φάσκοντες τὸ σύμβολον τῆς πίστεως. Ἀπαρχῆς γὰρ τῆς πρὸς ἡμᾶς καταβάσεως τοῦ σαρκωθέντος Θεοῦ Λόγου, μόνην κρηπίδα καὶ θεμέλιον αἱ πᾶσαι πανταχοῦ τῶν Χριστιανῶν Ἐκκλησίαι, τὴν αὐτόθι μεγίστην ἐκτήσαντό τε καὶ ἔχουσιν· ὡς οὐδαμῶς μὲν κατισχυομένην κατὰ τὴν αὐτὴν τοῦ Σωτῆρος ἐπαγγελίαν ὑπὸ ᾅδου πυλῶν· ἀλλ’ ἔχουσαν τὰς κλεῖς τῆς εἰς αὐτὸν ὁρθοδόξου πίστεως καὶ ὁμολογίας· καὶ τοῖς εὐσεβῶς προσερχομένοις ἀνοίγουσαν τὴν ὄντως φύσει καὶ μόνην εὐσέβειαν· ἀποκλείουσαν δὲ καὶ ἐμφράττουσαν πᾶν αἱρετικὸν στόμα, λαλοῦν ἀδικίαν εἰς τὸ ὕψος. Καὶ γὰρ ἅπερ αὐτὸς ὁ τῶν ὅλων δημιουργὸς καὶ Δεσπότης Κύριος ἡμῶν Ἰησοῦς Χριστός, οἵ τε τούτου μαθηταὶ καὶ ἀπόστολοι, καὶ οἱ καθεξῆς ἅγιοι Πατέρες τε καὶ διδάσκαλοι καὶ μάρτυρες, ἱερουργηθέντες οἰκείοις ἔργοις τε καὶ λόγοις, ἀγῶσί τε καὶ ἱδρῶσι, καὶ πόνοις καὶ αἵμασι, καὶ τελευταῖον ἐξαισίοις θανάτοις διὰ τὴν ἡμῶν τῶν εἰς αὐτὸν πιστευόντων καθολικὴν καὶ ἀποστολικὴν Ἐκκλησίαν ἐθεμελίωσαν καὶ ᾠκοδόμησαν, διὰ δύο ῥημάτων ἀπονητὶ καὶ δίχα θανάτου [καμάτου], ὦ τῆς μεγάλης θεοῦ μακροθυμίας καὶ ἀνοχῆς! καταλῦσαι σπουδάζουσι, καὶ ἀκυρῶσαι τὸ μέγα καὶ πάμφωτον καὶ πανύμνητον τῆς Χριστιανῶν ὁρθοδόξου θρησκείας μυστήριον.

From the Letter Written in Rome For all the ends of the inhabited world, and those everywhere who confess the Lord with sincerity and orthodox faith, look steadfastly upon the most holy Church of the Romans - its confession and faith - as upon a sun of eternal light. From it, they receive the radiant brilliance of the holy doctrines of the Fathers, just as the six divinely-inspired and sacred councils set them forth with all sincerity and piety, proclaiming most clearly the symbol of faith. For from the beginning of the incarnate Word of God's descent to us, all Christian Churches everywhere have obtained and possess as their sole foundation and cornerstone that greatest Church which is here [in Rome]. According to the Savior's own promise, the gates of Hades shall never prevail against it. Rather, it holds the keys of orthodox faith and confession in Him, opening to those who approach with piety the only true devotion that exists by nature, while shutting and stopping every heretical mouth that speaks injustice on high. For what our Lord Jesus Christ - Creator and Master of all, together with His disciples and apostles, and subsequently the holy Fathers, teachers and martyrs - established and built through their own works and words, their struggles and sweat, their labors and blood, and finally through their wondrous deaths as a sacred offering for the sake of us believers and for the Catholic and Apostolic Church - all this they [heretics] strive to overthrow with just a couple of words, effortlessly and without suffering [or labor] (O the great patience and forbearance of God!), seeking to nullify the great, all-radiant and most glorious mystery of the Christians' orthodox religion.

The following is the Latin text from Migne with a modern generated Englsh translation:

Latin

English

Omnes enim orbis terrarum fines, et qui ubique gentium Dominum vere rectaque fide confientur, velut in solem sempiternae lucis in sanctissimam Romanam Ecclesiam, ejusque confessionem ac fidem recta intortis oculis respiciunt, ex ipsa effulgentem exspectantes jubar, Patrum doctrinam sanctorumque, prout sincere omnique pietate, Numine afflatae atque divinae sanctae sex synodi exposuere, explicatissime fidei symbolum edentes. Ab initio enim quando ad nos Dei Verbum assumpta carne descendit, unicam firmam basim ac fundamentum, omnes (73) ubique Christianorum Ecclesiae, quae ibi est, maximam nactae sunt, habentque Ecclesiam; ut in quam, juxta ipsam Salvatoris promissionem , portae inferi haudquaquam prevaluerint, sed quae rectae fidei in ipsum ac confessionis claves habet, hisque, qui cum pietate accedant, quae vere natura est, solamque pietatem aperiat; claudat vero atque obstruat omne os hereticorum, injustitiam loquens in excelso. Etenim quae ipse universorum conditor ac Dominator, Dominus noster Jesus Christus, ejusque discipuli et apostoli, ac deinceps sancti Patres et Magistri atque martyres, suis tum operibus tum sermonibus, certaminibusque et sudoribus ac laboribus ac cruoribus, postremoque stupendis interfectionibus atque necibus immolati ob nostram in eum credentium catholicam et apostolicam Ecclesiam, fundaverunt; duabus vocibus sine labore atque opera (o longam Dei patientiam tolerantiamque!) conveliere nituntur, ac magnum omnique luce splendidum ac laude celebrandum, Christianorum rectae fidei religionis abolere mysterium.

For all the ends of the earth, and those everywhere among the nations who confess the Lord in true and right faith, look with steadfast gaze upon the most holy Roman Church and its confession of faith as upon a sun of everlasting light, awaiting from it the radiant splendor of the holy Fathers' teachings. These doctrines were set forth with perfect clarity in the symbol of faith by the six divine and Spirit-inspired holy synods, proclaimed in all sincerity and piety. Indeed, from the beginning when the Word of God descended to us in incarnate flesh, all Christian Churches throughout the world have obtained and possess as their one firm foundation and base that greatest Church which is here [in Rome]. Against this Church, according to the Savior’s own promise, the gates of hell shall never prevail. Rather, it holds the keys of right faith and confession in Him, opening to those who approach with piety the only true devotion that is by nature, while shutting and stopping every mouth of heretics that speaks injustice on high. For what the Creator and Ruler of all things, our Lord Jesus Christ, His disciples and apostles, and thereafter the holy Fathers, Teachers, and martyrs—having been consecrated by their works and words, their struggles, sweat, toils, and bloodshed, and finally by their wondrous slaughter and sacrificial deaths—established for the sake of us who believe in Him, for the Catholic and Apostolic Church: this they strive to overthrow with a mere word, without labor or effort (O the great patience and forbearance of God!), seeking to destroy the great, most radiant, and praiseworthy mystery of the Christians’ orthodox religion.

Another writing in the OPUSCULA THEOLOGICA ET POLEMICA that is very pro-papal is: 

OPUSCULA THEOLOGICA ET POLEMICA XII:

The following is taken from Migne 91: 141-146. It is only available in Latin, here is a modern English generated translation beside it.

Latin	English
SCRIPTA AD PETRUM ILLUSTREM	WRITINGS TO PETER THE ILLUSTRIOUS
Vestris laudabilibus syllabis dignatus es significare indigno servo tuo propter abbatem Pyrrhum. Et post pauca. Et futurum profecto esset ut hac forte pro causa ad redargutionem illius et omnium qui secundum illum impiam novitatem sectantur indifferenter ad divinitus conservanda tua et famosissima vestigia properarem, quatenus scirent omnes qui secundum vos pietatis sunt amatores, illorum una cum omni prorsus inscitia, impietatis quoque superfluam abundantiam. Sed timui ne putarer extra sacra quidquam agere jura, praeter voluntatem hoc faciens (0488A) sanctissimae sedis apostolicorum virorum, qui universam plenitudinem catholicae Ecclesiae bene ducunt, et ordinate secundum divinam legem deducunt. Quoniam hac divina videlicet lege consistunt coelestia et terrestria, et oportet ab ea nequaquam exorbitare, sed quae sunt divina secundum Deum agere illos qui sancte secundum vos vivere proposuerint, quatenus et Deum gestorum habeant curatorem, et sine successu receptionem. Quoniam, famosissime domine, pejor his est, quod et antea intimavi, etiam ab antiquis haereticis nova fides et expositio. Hanc enim multis quibus perduravit annis in episcopatu ad manifestationem reprobae mentis suae (nam Deus et ad nequitiae propalationem saepe novit longanimiter sustinere, non ut hanc ampliorem per (0488B) inducias reddat, sed ut hanc ampliorem factam justius puniat), decessor quidem ejus impie in utero aluit, iste vero magis impie genuit, et rursus posteriores horum in contemptum excolunt divinitatis. Et paulo post: Et quod adhuc deterior illis est mos, et veluti speciale omnium perversorum haereticorum indicium, quia et suae ipsius impietatis obnoxios describunt innoxios. Sophronium quippe, qui prudenter divina perdocuit et praedicavit Ecclesiae catholicae dogmata, se in errorem movisse hac illacque susurrant. Et post pauxillum: Divinus enim Sophronius, ut ipsi testamini, laudabilissimi, in Afrorum regione mecum et cum omnibus peregrinis monachis moras agebat, cum ipsi perversitates illas fabricarent adversus omnes. Et post pusilla: Et erat quidem (0488C) domus omnium per divinam concordiam et unanimitatem in unum Dei favente gratia in universitate, quae sub sole consistit, pacifica et tranquilla fide munitis Ecclesiis. Hi vero qui horum invidebant consonantiae, ac in Christum Deum confessioni veluti quamdam caliginosam nubem et stridentem vel gravem fluctum maris ac barbarorum, nemine hos movente, quam solo daemone turbationis amico, qui genus humanum ad simultatem concitavit, repente contra veram Christianorum fidem novam excogitaverunt ecthesin; deinde sententias pro ea et compositiones injustas; dein actiones monumentorum; deinde synodos latrocinales, et concursus episcoporum non voto convenientium, sed violentia contractorum, non exhortatione properantium, sed ex fuga (0488D)barbarorum peregre proficiscentium; dein jussiones et minas huc atque illuc adversus pios transmissas. Nam eum qui tunc imperabat, sophistice muneribus in servitutem redigentes. Et post pauca: Ex proprio nomine viro ecthesin producere persuaserunt. Paulo post: Fit autem horum inimicus pariter et defensor, an potius asserendum, fautor et accusator, horum publicans argumentum et innotescens quod ipse nequaquam ex se fuerit motus, sed ab illis coactus, impiissimam fecerit ecthesin in scriptis pro se ipso haec dicens, et rationem reddens Joanni sanctae memoriae quondam papae senioris Romae. Et post pauxillum: Convincunt autem seipsos quod isti valde manifeste fortissimi hanc fecerint, et nullatenus ille Neque enim quodlibet super hoc habuit studium utpote (0489A) ad alia circumlatus. Post brevia: De quibus omnibus miseri nec sensus apostolicae facti sunt sedis, et, quod est risu, imo, ut magis proprie dicamus, lamento dignissimum, utpote illorum demonstrativum audaciae, nec adversus ipsam apostolicam sedem mentiri temere pigritati sunt; sed quasi illius effecti consilii, et veluti quodam ab ea recepto decreto, in suis contextis pro impia ecthesi actionibus secum magnum Honorium acceperunt, suae praesumptionis ostentationem ad alios facientes viri in causa pietatis maximam eminentiam. Quis itaque, o famosissime, et qualis Sophronius haec et tam atrociter et per tantum temporis facere his falsiloquis persuasit? quae hos non rogavit ecclesia? quis pius et orthodoxus non supplicavit antistes, cessare (0489B) illos a propria haeresi clamando et obtestando? Siquidem ultima sua expirabat sacer Arcadius, et spiritum Deo tradebat, sed nec usque ad horam illam eos rogare cessavit. Et post pauca: Quid autem et divinus Honorius, quid vero et post illum Severinus senex, quid denique et is qui post hunc exstitit, sacer Joannes? Porro is qui nunc praesidet beatissimus papa, omisit quidquam supplicationi conveniens? Nonne Oriens totus et Occidens lacrymas, lamenta, obsecrationes, deprecationes ex aequo tam Deo per orationes, quam his per epistolas afferebant? Sed Deus quidem horum profecto beatorum virorum fidem admisit, et pro ea vicissitudinem in saecula conservavit. Illi autem Domini contemnentes inducias, ad conversionem hos benigne cohortantes, et horum (0489C)egregiorum facta per tot tempora supplicatione torpentes, suae nequaquam passi sunt coelestem fidem praeferre. Post aliqua: Divinus ergo magnusque Sophronius tunc Alexandriam veniens, mox ex prima lectione (dederat enim etiam ipsi Cyrus ad retractandum illa novem impietatis capitula) lugubre quiddam et ingens vociferatus, fontes emittebat lacrymarum, illum fervide obsecrans, supplicans, expostulans, in pavimento ipsius vestigiis provolutus, quo nihil horum super ambonem contra catholicam Dei Ecclesiam praedicaret, quippe cum haec liquido impii essent Apollinarii dogmata. Et paulo post: Taliter viri, o mihi prae omnibus reverendum caput, divina Deo perosis insultationibus et invicem scenicis quodammodo illusionibus lacerabant, et sacratissimum (0489D) Sophronium tam miserabiliter lamentatum, utpote contritionem more cujusdam secundi Jeremiae catholicae deflentem Ecclesiae, tantumque divinorum lapsum bene valde et compatientissime dogmatum deplorantem, nullatenus consolati sunt. Et post nonnulla: Si enim Romana sedes non solum reprobum Pyrrhum, sed et male sentientem et male credentem non nescit, perspicuum profecto est quia omnis qui eos qui Pyrrhum reprobaverunt anathematizat, sedem Romanam, id est catholicam Ecclesiam anathematizat. Omitto enim dicere quia utique et seipsum, qui talis est, si duntaxat sedi Romanae communicat, catholicaeque Dei Ecclesiae. Obsecro igitur, benedicte domine mi, praecipere omnibus, ne Pyrrhum sanctissimum vel almificum nomine. Neque enim tale quid (0490A) sacra regula eum vocari permittit. A cuncta enim cecidit sanctitate, qui nimirum ab Ecclesia catholica sponte prosiliit. Non enim fas est illum ex quacunque laude cognominari, qui jam olim damnatus est et abjectus ab apostolica sede Romanae urbis, ob externae sensum opinionis, donec ab ea recipiatur conversus ad ipsam, imo ad Dominum nostrum per piam confessionem, et orthodoxam fidem, qua sanctificationem recipiat, sanctumque vocabulum. Itaque si vult haereticus neque esse, neque audiri, non isti aut illi satisfaciat, superfluum quippe hoc et irrationabile est, quia sicut uno contra eum scandalizato omnes scandalizati sunt, ita quoque uno satisfacto, omnes procul dubio satisfiunt. Festinet pro omnibus sedi Romanae satisfacere. Hac enim satisfacta, communiter (0490B) ubique omnes pium hunc et orthodoxum praedicabunt. Nam frustra solummodo loquitur, qui mihi similes suadendos ac subripiendos putat, et non satisfacit et implorat sanctissimae Romanorum Ecclesiae beatissimum papam, id est apostolicam sedem, quae ab ipso incarnato Dei Verbo, sed et omnibus sanctis synodis, secundum sacros canones et terminos, universarum quae in toto terrarum orbe sunt sanctarum Dei Ecclesiarum in omnibus et per omnia percepit et habet imperium, auctoritatem et potestatem ligandi atque solvendi. Cum hoc enim ligat et solvit etiam in coelo Verbum, quod coelestibus virtutibus principatur. Si enim alios quidem satisfaciendos ducit, et beatissimum Romanum papam nequaquam implorat, simile quiddam agit ei qui forte homicidii (0490C)vel alterius cujusdam criminis redarguitur, et insontem se non ei qui secundum leges judicandi jura sortitus est exhibere festinat, sed tantum inutiliter et sine lucro aliis et privatis hominibus munditiam monstrare sui satagit actus, qui nullam habeant se solvendi a crimine potestatem. Quapropter, benedicte mi domine, adhuc magis extende praeceptionem, quae bene vobis et secundum placitum Dei visa fuisse dignoscitur, quo nemini licentiam habeat iste quidquam loqui et obloqui dogmatis causa. Sed liquido discite voluntatem hujus abundantius investigantes, si velit annuere penitus veritati; et si hoc agere studuerit, et ad id secundum rationem accelerat, hortamini eum suggestionem convenienter facere ad beatissimum papam Romanum, quatenus sic (0490D) per illius divinam praeceptionem regulariter quae circa ipsum sunt et decentissime moderetur ad gloriam Dei, et vestrae laudem sublimitatis.	You have deigned to signify to your unworthy servant, on account of Abbot Pyrrhus, with praiseworthy words. And shortly thereafter: It would surely have come to pass that, for this reason, I would hasten to refute him and all who follow his impious innovation, indifferently pursuing your most renowned and divinely preserved footsteps, so that all who love piety according to your example might know their utter ignorance and the superfluous abundance of their impiety. But I feared I might be thought to act beyond the sacred laws, doing this against the will of the most holy apostolic see’s men, who rightly and orderly guide the full authority of the Catholic Church according to divine law. For by this divine law, heaven and earth are sustained, and it is never permissible to stray from it. Those who propose to live holy lives according to your example must act in divine matters according to God, so that they may have God as the overseer of their deeds and receive success without fail. For, most renowned lord, what is worse than what I have already mentioned is that even the ancient heretics proclaimed a new faith and exposition. This, which persisted for many years in his episcopate, revealed his reprobate mind (for God often patiently endures even the spread of wickedness, not to amplify it through delay, but to punish it more justly when it has grown). His predecessor impiously nurtured this in the womb, but he more impiously gave it birth, and their successors, in contempt of divinity, cultivate it further. And a little later: What is still worse is their custom, a distinctive mark of all perverse heretics, that they falsely accuse the innocent of their own impiety. They whisper here and there that Sophronius, who prudently taught and preached the Catholic Church’s divine dogmas, fell into error. And shortly after: The divine Sophronius, as you yourselves testify, most praiseworthy one, dwelt with me and all the pilgrim monks in the region of Africa while they fabricated those perversities against all. And a little further: There was indeed a house of all, united by divine harmony and unanimity, through God’s grace, in the universal community under the sun, fortified by peaceful and tranquil faith in the churches. But those who envied this harmony and the confession of Christ as God, like a dark cloud or a roaring, heavy sea wave of barbarians, stirred up by no one but the demon, the friend of disturbance who incites humanity to enmity, suddenly devised a new Ecthesis against the true Christian faith. Then came unjust decrees and compositions for it, followed by records of actions, then robber synods and gatherings of bishops—not assembled by choice but coerced by violence, not hastening by exhortation but fleeing from barbarian lands. Then came orders and threats sent here and there against the pious. For they, with sophistical gifts, reduced the one then ruling to servitude. And shortly after: They persuaded a man to issue the Ecthesis in his own name. A little later: He became both their enemy and defender—or rather, their supporter and accuser—publicly presenting their argument and making known that he was not moved by himself but coerced by them, producing the most impious Ecthesis in writing, offering these statements on his own behalf and giving an account to John, of holy memory, the former pope of senior Rome. And shortly after: They convict themselves, for these men most clearly made this Ecthesis, and he in no way did so, having no zeal for it, being preoccupied with other matters. After a brief pause: These wretched men had no sense of the apostolic see, and—what is laughable, or rather, more fittingly, worthy of lament as a demonstration of their audacity—they did not hesitate to lie recklessly against the apostolic see itself. But as if acting on its counsel or having received some decree from it, they included the great Honorius in their documents for the impious Ecthesis, displaying their presumption to others as if this man, of great eminence in the cause of piety, supported them. Who, therefore, most renowned one, and what kind of Sophronius persuaded these false speakers to do such things so atrociously and for so long? Which church did not ask them to cease? Which pious and orthodox bishop did not beg them to stop their heresy, crying out and imploring? Even as the holy Arcadius breathed his last and gave his spirit to God, he did not cease to entreat them until that final hour. And shortly after: What of the divine Honorius, and after him, the elder Severinus, and then the holy John who followed? And has the most blessed pope who now presides omitted anything fitting for supplication? Did not the entire East and West equally offer tears, laments, prayers, and supplications, both to God through prayers and to them through letters? But God indeed accepted the faith of these blessed men and preserved their reward for eternity. Yet they, despising the Lord’s forbearance, which kindly urged them to conversion, and unmoved by the supplications of these eminent men over so long a time, refused to let their heavenly faith prevail. After some time: When the divine and great Sophronius came to Alexandria, upon his first reading (for Cyrus had given him those nine impious chapters for review), he cried out with grief and great lamentation, shedding streams of tears, fervently beseeching, supplicating, and demanding, prostrating himself at his feet, that he not preach these things from the pulpit against the Catholic Church of God, since they were clearly the impious dogmas of Apollinarius. And a little later: Thus, these men, O my most revered head, tore at the divine with God-hating insults and mutual theatrical deceptions, and they in no way consoled the most holy Sophronius, who lamented so miserably, like a second Jeremiah weeping for the Catholic Church’s affliction, deeply and compassionately deploring the fall of divine dogmas. And after some further points: If the Roman see not only knows Pyrrhus as reprobate but also as one who thinks and believes wrongly, it is clear that anyone who anathematizes those who condemned Pyrrhus anathematizes the Roman see, that is, the Catholic Church. I refrain from saying that such a person, if he communes with the Roman see and the Catholic Church of God, also anathematizes himself. I beseech you, therefore, blessed lord, to command all not to call Pyrrhus most holy or venerable. For the sacred rule does not permit him to be called such. He has fallen entirely from holiness, having willingly leapt away from the Catholic Church. It is not lawful to name him with any praise, as he was long ago condemned and cast out by the apostolic see of the city of Rome for his foreign opinion, until he is received back by it, converted to it—indeed, to our Lord—through pious confession and orthodox faith, by which he may receive sanctification and the title of holy. Thus, if he wishes neither to be nor to be called a heretic, let him not satisfy this or that person, for that is superfluous and irrational. Just as all are scandalized when one is scandalized against him, so too, when one is satisfied, all are undoubtedly satisfied. Let him hasten to satisfy the Roman see for all. For when it is satisfied, all will universally proclaim him pious and orthodox. For he speaks in vain who thinks to persuade or deceive those like me, without satisfying and imploring the most blessed pope of the Roman Church, that is, the apostolic see, which, from the incarnate Word of God Himself and all the holy synods, according to the sacred canons and definitions, has received and holds in all things and through all things the authority, power, and right to bind and loose over all the holy churches of God throughout the world. For with it, the Word, who rules the heavenly powers, binds and looses in heaven. If he thinks to satisfy others but does not implore the most blessed Roman pope, he acts like one accused of murder or some other crime, who does not hasten to prove his innocence to the one granted the authority to judge according to the laws, but vainly and fruitlessly tries to show his purity to others and private individuals who have no power to absolve him from the crime. Therefore, my blessed lord, extend further the command that seems good to you and pleasing to God, so that this man may have no license to speak or argue for the sake of dogma. But clearly discern his will by investigating more thoroughly whether he wishes to fully assent to the truth. If he strives to do this and hastens to it rationally, encourage him to make a fitting petition to the most blessed Roman pope, so that, through his divine command, matters concerning him may be rightly and most honorably directed to the glory of God and the praise of your exalted dignity.