6. We also know well the two little works of St. Gregory of Nyssa, one de iis, qui adeunt Jerosolymam and the other ad Eustatiam, Ambrosiam, et Basilissam (Operum, tome 3, pp. 651ff, Paris, 1638), which the heterodox often misuse to deride and condemn the journeys of the faithful to holy places. We realize too that a serious dispute has arisen among scholars as to the authenticity of these works. Lippomano, Baronius, Natalis, Alexander, Tillemont, and Ceillerus believe them to be genuine. On the other hand, Cardinal Bellarmine considers them of doubtful authenticity. Gretserus even condemns them as forgeries and apocryphal and attempts to prove this by many arguments in his precise annotations on p. 71ff in tome 3 of the above edition. But let us leave the dispute to one side; grant the works to be genuine and grant that St. Gregory inveighed against the abuses which had infected pilgrimages to the holy places of Jerusalem. Let us condemn the ridiculous opinion of those who say that these pilgrimages are altogether necessary for the attainment of eternal salvation. All of this does not weaken or destroy the truth We put forward at the start. For We do not insist on the necessity of sacred journeys, but simply recommend them as beneficial. We do not defend the nonsense which sometimes develops in the course of long journeys, but as will later be clear, We prevent scandals from arising by applying timely remedies. Even if the over-zealous holy Doctor at times uses a vehement style to attack the holy pilgrimages to Jerusalem, either some harsh opinions are to be believed about the inferior morals of pilgrims or about the general sense and custom of the Church. It considers the holy journeys of Christians to be pious and devout works, provided that they are organized with proper modesty and discipline. The Church's judgment is preferable even to that of a Doctor renowned for his holiness and teaching.