CIRCA INITIUM SAECULI XIII GRAECORUM AD INNOCENTIUM III PONTIFICEM ROMANUM LETTER
SCRIPTA POST CAPTAM A LATINIS CONSTANTINOPOLIM, REGNANTE HENRICO IMPERATORE.
(Ex Joan. Bapt. Cotelerii Monum. Eccl. Græcæ, tom. III).
Lord, if we did not know that the present life is the Preparation for the divine Sabbath that is to come, we would have composed a mournful tragedy for you and lamented the captivity of the new people with long-drawn cries. A Since, however, we have firmly believed that Christ is always present with us, transforming this mortal life of ours into that immortal and better one, behold, though we are crushed, we rejoice because of this reformation for the better; and we give thanks to Christ himself, who is with us and who chose to suffer again for our sake. For he did not deem it robbery to be worshipped equally with God the Father, but of his own free will he was surrendered again, and he was taken captive with us, despoiled, carried away, and betrayed; his very body and blood, falling to the ground, were trampled underfoot, and he endured all things B that he might unite the two peoples, killing the enmity, or rather, that he might join and unite again into one his own body, which had been split in two: "Who is wise, and will observe these things? Who is fit," and will marvel at the divine providence toward us? Hence, for us, to have been taken captive is sweet, to suffer is pleasant, and to be led into captivity is dear and welcome. For how were we to be united with our brothers, with whom we could not even endure to converse before? But were the things that happened to us grievous? Yes, truly grievous, as they damaged the souls of the Latins, while they harmed the bodies of the Romans, or Greeks. But one who has peered into C the divine mysteries will see the judgments of God, an immeasurable abyss. Many patriarchs and emperors desired to see this day, but did not receive this grace. You, Lord, after many generations, have been deemed worthy of this grace, to unite the East and the West, and to become and be called the thirteenth apostle. You know, honored Lord, what understanding has been given by God to men, and that it is of those who are willing, not D
A of those who are tyrannized, that the mystery of piety consists. For if this were not so, we would have baptized even the Jews themselves against their will. Since, therefore, it is absurd to impose punishment and to use force in matters of dogma—for this is very easy and within the power of anyone—but to persuade, by using the principles of the dogmas, belongs to a good man who honors the truth, which would you choose, Lord: to apply force to us without examination, as if we were irrational beasts, in order to change us, or rather to admit our words and to grant us an exchange of words, so that the truth of divine matters may be weighed and known? For you must know that we approve and seek the latter, obeying the divinely-transmitted word which says, "Search the Scriptures." But by violence not one of us can be captured; rather, all of us will face danger as if for Christ. We also think, and very aptly so, that the spirit of your wisdom will justly praise us in this matter. For praiseworthy is anyone who appeals to a synodal judgment and the decision proceeding from thence. B
Therefore, since the gap between the Latins and the Greeks is small—which destroys the continuity of the one Church—decree that an ecumenical synod be gathered, and send vicars of your majesty, and let there be a discussion, and let every point of dispute be resolved. If you too are "God's fellow-worker," according to the great apostle Paul, we are ready, Lord, to depart from the see of Constantinople and to undertake a migration to the East or the West. But we consider that we have our own emperor, Sirerrim, C and we live under his shadow, serve for wages, till the fields, tend the flocks, and sail the sea; and without us the threshing floor will not be filled, nor the winepress, nor will bread be eaten, nor meat, nor fish, nor vegetables; indeed, human life and society will not stand. And these things we indeed labor at for our Latin brothers, and we share [them], according to the baser part of our life, that is, the mortal and decaying [part]; but we desire also to be of the same mind according to the better part, both while we live and after death, as we are members of one immortal body. Therefore, we write daily to our brothers, fellow-ministers, and fellow-bishops in the Western region, that they may be ready to come together to Constantinople. Furthermore, we suggest to those positioned in every province, that in place of the deceased bishops, they should ordain others according to the canons; D and most especially before all else, [to do so] in the queen of cities. For it is necessary that everyone should sit in the synod—both our patriarch, and the metropolitans, and the other bishops—and that nothing mutilated or imperfect be found among us.
We also have need, even before the synod, of a patriarch of the same mind and voice, who may teach the customary [things].
A For this reason, even in Jerusalem and Antioch, where there was one king, there were two pontiffs—namely, one for the Romans and one for the Latins—each being of the same opinion and language, and similar to them in turn. For it is not right that anyone should confess his secret sins to a patriarch of another language through an interpreter, even if there might perhaps be a consensus of opinion. It is necessary, therefore, that these things be observed with respect to us also, until [the] union. For we wish and pray that the apostolic, synodical, imperial, and legal constitutions should again possess their own authority, insofar as they decree that the pontiffs of each province should be chosen and ordained by the primate of that same province. We also ask of your pontifical magnificence that you B accept this letter of our humility, and that you wish for a general synod to be convened, so that the truth of divine dogmas may be determined. For it is impossible for both parties to be in the true opinion, since things that are contrary are not the same. For by geometric necessity there is found one cornerstone, the joiner of oblique lines, and there exists one right angle which admits neither more nor less. For if it were shifted towards the greater, it would be obtuse; towards the less, it would be acute; and each of these is indefinite.
Since our God-ordained and Christ-loving emperor has bid us to kindly accord the C honor befitting your highness, we have respected his clement edict, and we have determined, Lord, to defer to you a fitting honor, which is a praise and acclamation equal to imperial praises and acclamations, and is worded precisely thus: "To Innocent, lord pope of old Rome, many years!" This is to be proclaimed by us after the final prayer of the collects, until the Holy Spirit shall have gathered a holy council and led us to the perfect knowledge of holy dogma. For then, with head uncovered, from the ambo, during the very sacred oblation, not only we, but also the Ethiopians and Libyans, the Egyptians and Syrians, D the Russians, Alans, Goths, Iberians, and all the peoples who are subject to our doctrine, shall proclaim your name; and before all, Christ himself will inscribe it in the holy books. May He be our witness that we do not desire to win, but rather, as is fitting, shall rejoice to be defeated, provided only that we might gather on that day. For he who in this present life is not cautious and secure in matters of dogma shall bear the loss in death, inheriting fire and darkness in return for not having recognized the light. Having therefore anticipated this loss, and having taken pity on the many myriads of perishing men, we write in the Holy Spirit with an exclamation to your holiness, that you may hasten to care for a universal council to be gathered for the benefit of the Christians and the salvation of your holy soul.