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ST. GREGORY THE GREAT

REGISTER OF THE EPISTLES OF SAINT GREGORY THE GREAT, BOOKS VI-VIII

[Translated by the Rev. James Barmby, D.D., Vicar of Northallerton,
Yorkshire.]


BOOK VI

EPISTLE I: TO MARINIANUS, BISHOP.

   Gregory to Marinianus, Bishop of Ravenna. As unjust demands should not
be conceded, so the petition of such as desire what is lawful ought not to
be set aside. Now your Fraternity's presbyters, deacons and clergy have
presented to us a petition complaining that the late John, your
predecessor, made a will burdening his Church with various bequests. And
they have petitioned that these, which are to the detriment of his Church,
should under no excuse be paid, as being prohibited by law. And although,
heredity and succession having been by him renounced, no reason binds thee
to satisfy any such claims, nevertheless we hereby exhort thee over and
above that with regard to such bequests as he has made, contrary to the
ordinances of the laws, of property belonging to his Church, or acquired by
him in his episcopate, your Fraternity neither lend your authority nor on
any account consent to them. But, if he has wished or directed anything to
be done with regard to his private property which he had before his
episcopate, and which he had not previously bestowed upon his Church, it is
necessary that this disposition should be held valid in all respects, and
that no one of the ecclesiastics should attempt against reason on any
pretext to set it aside.

   But, inasmuch as during his life he often begged of us that we should
confirm by our authority what he had conferred on the monastery which he
had himself constructed near the church of Saint Apollinaris, and we
promised to do this, we hold it needful to exhort your Fraternity to suffer
nothing of what he has there conferred and constituted to be diminished,
but to see to all being preserved and firmly established. Since, then, he
is known to have made mention of this monastery, and of the property
conferred on it, in the will which he made, you must know that we have not
confirmed this part of it by reason of our following his last wishes, but
because, as we have said, we promised it to him when he was alive. Let your
Fraternity, therefore, make haste so carefully to accomplish all these
things that both what was by him constituted and by us confirmed in the
above-named monastery may be maintained, and what he has by will directed
to be given or done to the detriment of his Church may have no validity,
seeing that the law forbids it.

EPISTLE II: TO THE CLERGY AND PEOPLE OF RAVENNA.

   Gregory to the clergy and people of the Church of Ravenna.

   We have been informed that certain men, instigated by the malignant
spirit, have wished to corrupt your minds by false speech with regard to
the reputation of our brother and fellow-bishop Marinianus[1]; saying that
this our brother venerates the holy synod of Chalcedon less than becomes
him[2]. On this head both he himself in person will satisfy you all of the
integrity of his faith, and we fully testify that, having been nursed from
his cradle in the bosom of the holy Universal Church, he has held the right
preaching of the faith with the attestation of his life. For he venerates
the holy Nicene synod in which Arius, the Constantinopolitan, in which
Macedonius, the first Ephesine, in which Nestorius, and the holy
Chalcedonian, in which Dioscorus and Eutyches were condemned. And if any
one presumes ever to speak anything against the faith of these four synods
and against the tome and definition of pope Leo of holy memory, let him be
anathema. Accordingly, receiving the fullest satisfaction, love ye your
pastor in entire charity with a pure heart, that the intercession of the
same your pastor, poured out purely before God, may avail to your profit.

EPISTLE IlI: TO MAXIMUS OF SALONA.

   Gregory to Maximus, pretender to the Church of Salona[3].

   As often as anything is said to have been done contrary to
ecclesiastical discipline, we dare not leave it unexamined, lest we should
be guilty before God for connivance. Now it has come to our ears that thou
wast ordained by means of simoniacal heresy. Nay and many other things have
been said of thee here, whereof there was one especially on account of
which we held it needful to prohibit thee urgently by letter from
celebrating the solemnities of mass until we might ascertain the state of
the case more certainly. Wherefore, lest the children of the Church should
be too long without a shepherd, and lest, in case of these things which are
said remaining unexamined, vice of this nature should extend itself to
many, we exhort thee to make haste to come to us, laying aside all excuses,
to the end that with due regard to justice we may be able to gain knowledge
of these things, and terminate them according to the canonical institutes,
Christ shewing us the way. But do thou so act that there be no more of
these successive delays of thy coming, lest thy very absence point thee out
as the more obnoxious to these charges against t hee, and lest we should be
thus compelled to pass in council a harder sentence on thee, not only for
thy alleged crimes from which thou evadest purging thyself, but also for
the fault of disobedience, to wit as one that is contumacious.

EPISTLE V: TO QUEEN BRUNICHILD.

   Gregory to Brunichild, Queen of the Franks[4].

   The laudable and God-pleasing goodness of your Excellence is manifested
both by your government of your kingdom and by your education of your
son[5]. To him you have not only with provident solicitude conserved intact
the glory of temporal things, but have also seen to the rewards of eternal
life, having planted his mind in the root of the true faith with maternal,
as became you, and laudable care of his education. Whence not undeservedly
it ensues that he should surpass all the kingdoms of the nations[6], in
that he both worships purely and confesses truly the Creator of these
nations. But that faith may shine forth in him the more laudably in his
works, let the words of your exhortation kindle him, to the end that, as
royal power shews him lofty among men, so goodness of conduct may make him
great before God.

   Now inasmuch as past experience in many instances gives us confidence
in the Christianity of your Excellence, we beg of you, for the love of
Peter, Prince of the apostles, whom we know that you love with your whole
heart, that you would cherish with the aid of your patronage our most
beloved son the presbyter Candidus[7], who is the bearer of these presents,
together with the little patrimony for the government of which we have sent
him, to the end that, strengthened by the favour of your support, he may be
able both to manage profitably this little patrimony, which is evidently
beneficial towards the expenses of the poor, and also to recover into the
possession of this little patrimony anything that may have been taken away
from it. For it is not without increase of your praise that after so long a
time a man belonging to Church has been sent for the management of this
patrimony. Let your Excellency, then, deign so willingly to give your
attention to what we request of you that the blessed Peter, Prince of the
apostles, to whom the power of binding and loosing has been given by the
Lord Jesus Christ, may both grant to your Excellence to rejoice here in
your offspring, and after courses of many years cause you to be found,
absolved from all ills before the face of the eternal Judge.

EPISTLE VI: TO KING CHILDEBERT.

   Gregory to Childebert, King of the Franks[8].

   As much as royal dignity is above that of other men, so much in truth
does the high position of your kingdom excel that of the kingdoms of other
nations. And yet to be a king is not extraordinary, there being others
also; but to be a Catholic, which others are not counted worthy to be, this
is enough. For as the splendour of a great lamp shines by the clearness of
its light in the darkness of earth's night, so the clear light of your
faith glitters and flashes amid the dark perfidy of other nations. Whatever
the other kings glory in having you have. But they are in this regard
exceedingly surpassed, because they have not the chief good thing which you
have. In order, then, that they may be overcome in action as well as in
faith, let your Excellence always shew yourself kind to your subjects. And,
if there are any things such as to offend your mind, punish them not
without enquiry. For then you will the more please the King of kings, that
is the Almighty Lord, if, restraining your power, you feel that you may not
do all that you can.

   Now that you keep purity of faith both in mind and deed, the love that
is in you of the blessed Peter, Prince of the apostles, evidently shews,
whose property has been so far well governed and preserved under the sway
of your supremacy. But since Dynamius the Patrician, who on our
recommendation looked after this property, is not able, as we have learnt,
to govern it now, lest the little patrimony which is in your parts should
be ruined from neglect, we have therefore sent the bearer of these
presents, our most beloved son the presbyter Candidus[9] to govern it, whom
we commend in all respects to your Excellency, greeting you in the first
place with paternal charity, with the request that, if by any chance any
wrong has been done there, or if the property of the same little patrimony
is detained by any one, the matter may be set right, and what has been
alienated may be restored to its original ownership; that so your equity,
as well as your faith, may shine forth to all nations, which will be
something very glorious and laudable.

   Moreover we have sent to your Excellency Saint Peter's keys, containing
a portion of his chains, to protect you from all evils, when hung on your
neck[1].

EPISTLE VII: TO CANDIDUS, PRESBYTER.

   Gregory to Candidus, Presbyter, going to the patrimony of Gaul.

   Now that thou art proceeding, with the help of our Lord God Jesus
Christ, to the government of the patrimony that is in Gaul, we desire thy
Love to procure with the money thou mayest receive clothing for the poor,
or English boys of about seventeen or eighteen years of age, who may profit
by being given to God in monasteries, that so the money of Gaul, which
cannot be spent in our country[2], may he expended profitably in its own
locality. Further, if you should succeed in getting anything from the
moneys accruing to revenue which are called ablatae[3], from this too we
desire thee to procure clothing for the poor, or, as we have before said,
boys who may profit in the service of Almighty God. But, since such as can
be found there are pagans, I desire that a presbyter be sent hither with
them to provide against the case of any sickness occurring on the way, that
he may baptize those whom he sees to be about to die. Wherefore let your
Love so proceed as to lose no time in accomplishing these things
diligently.

EPISTLE VIII: TO THE BISHOPS OF EPIRUS.

   Gregory to Theodorus, Demetrius, Philip, Zeno, and Alcissonus, Bishops
of Epirus.

   The notification of your letters, most dear brethren, has made known to
us that our brother Andrew has, by the favour of God, been solemnly
ordained bishop of the city of Nicopolis. And, since you signify that his
consecration has taken place with the assent of the clergy and provincials,
we rejoice; and we pray that the good which you testify of him may remain
in him, and by the co-operation of God's grace receive increase, since the
goodness of prelates is the safety of their subordinates. It is your duty
then to make haste studiously to imitate what you show by your praises to
be pleasing to you in his person. For it is faulty before men and penal
before God for any one to be unwilling to imitate the good that pleases
him. Wherefore let your obedience supply credit to your testimony. Let no
one gainsay him in what, with preservation of integrity, be may enjoin for
the common profit of the Church. Let each one of you willingly exhibit his
devotion that, while there is among you priestly concord pleasing to God
and constant, no ill feeling may avail to loose you from the bond of mutual
charity, or difference disturb you. For neither will there be access to
your hearts for the crafty foe, since he knows that he can in no degree be
admitted or received, where sincere charity finds place.

   More over be ye attentive, most dear brethren, and bestow on the flock
committed to you the vigilance which ye have taken upon yourselves, and
which ye owe; meet the frauds of the enemy by attention and prayer.
Surrender with uncontaminated faith to our God the people over which ye
are, that your priestly office may avail you not for a penalty but for a
crown before the sight of the eternal Judge.

   Know ye then that we have sent a pallium to the above-written Andrew
our brother and fellow-bishop, and have granted him all the privileges
which our predecessors conferred on his predecessors.

   Furthermore, it has come to our ears that sacred orders in your parts
are conferred for a consideration given. And, if this is so, I say it with
tears, I declare it with groans, &c.[See Lib. V. Ep. 53, to "become a
heretic"][4]. On this account I admonish and conjure you to be altogether
attentive to this, that no giving of a consideration, no favour, no
supplication of any persons whatsoever, put in any claim in regard to
sacred orders, but that one be promoted to this office whom gravity of
manners and behaviour commends. For if, as we do not believe will be the
case, we should perceive anything of the kind to be done, we will correct
it, as is fit, with canonical severity. Now may Almighty God, who orders
all things wonderfully by the power of His wisdom, and guards what He has
ordered, grant unto you both to will and to do what He commands.

EPISTLE IX: TO DONUS, BISHOP.

   Gregory to Donus, Bishop of Messana (Messene).

   Moved by the benevolence of the Apostolic See, and by the order of
ancient custom, we have thought fit to grant to thee, who art known to have
undertaken the office of government in the Church of Messana, the use of
the pallium; to wit, at such times and in such manner as we dispute not
that thy predecessor used it; at the same time warning thee that, as thou
rejoicest in having received from us a decoration of this kind to the
honour of thy priestly office, so also thou strive, by probity of manners
and deeds, to adorn, to the glory of Christ, the office which thou hast
undertaken under our authority. For so wilt thou be conspicuous for
decorations mutually answering to each other, if with such an habiliment of
the body as this all good qualities of thy soul also agree. For all the
privileges which are known to have been granted of old to thy Church we
confirm by our authority, and decree that they shall continue inviolate.

EPISTLE XII: TO MONTANA AND THOMAS.

   Gregory to Montana, &c.

   Since our Redeemer, the Maker of every creature, vouchsafed to assume
human flesh for this end, that, the chain of slavery wherewith we were held
being broken by the grace of His Divinity, He might restore us to pristine
liberty, it is a salutary deed if men whom nature originally produced free,
and whom the law of nations has subjected to the yoke of slavery, be
restored by the benefit of manumission to the liberty in which they were
born. And so, moved by loving-kindness and by consideration of this case,
we make you, Montana and Thomas, servants of the holy Roman Church which
with the help of God we serve, free from this day, and Roman citizens, and
we release to you all your private property.

   And, inasmuch as thou, Montana, declarest that thou hast applied thy
mind to monastic profession, we therefore this day give and grant to thee
two unciae, which the presbyter Gaudiosus by the disposition of his last
will is known to have left to thee in the way of institution[5], provided
that all go in all respects to the advantage of the monastery of Saint
Laurence, over which the abbess Constantina presides, and in which by the
mercy of God thou art about to make profession. But, if it should appear
that thou hast in any way concealed any part of the property left by the
above-written Gaudiosus, the whole of this must undoubtedly be transferred
to the possession of our Church.

Moreover to thee, Thomas above-written, whom for enhancement of thy
freedom we desire also to serve among the notaries, we in like manner this
day give and grant by this writ of manumission the five unciae which the
aforesaid presbyter Gaudiosus by his last will left to thee under the title
of inheritance, together with the dowry which he had bestowed upon thy
mother; to wit with this annexed law and condition, that, in case of thy
dying without legitimate children, that is children born in lawful wedlock,
all that we have granted thee shall revert without any diminution to the
possession of the holy Roman Church. But, if thou shouldest have children
both in wedlock, as we have said, and recognized by the law, and shouldest
leave them surviving thee, then we appoint thee to remain master of this
same property without any condition, and give thee full power to make a
will with respect to it. These things, then, which we have appointed and
granted by this charter of manumission, know ye that we and our successors
will observe without any demur. For the rule of justice and reason suggests
that one who desires his own orders to be observed by his successors should
undoubtedly keep to the will and ordinances Of his predecessor. This writ
of manumission we have dictated to the notary Paterius to be put in
writing, and for the fullest security have subscribed it with our own hand,
together with three chief presbyters and three deacons, and have delivered
it to you.

   Done in the city of Rome.

EPISTLE XIV: TO THE COUNT NARSES[6].

   Gregory to Nurses, &c.

   Your Charity, being anxious to learn our opinion, has been at the pains
of writing to us to ask what we think of the book against the presbyter
Athanasius which was sent to us. Having thoroughly perused some parts of
it, we find that he has fallen into the dogma of Manichaeus. But he who has
noted some places as heretical by a mark set against them slips also
himself into Pelagian heresy; for he has marked certain places as heretical
which are catholicly expressed and entirely orthodox. For when this is
written; that when Adam sinned his soul died, the writer shews afterwards
how it is said to have died, namely that it lost the blessedness of its
condition Whosoever denies this is not a Catholic. For God had said, In the
hour ye eat thereof, in death ye shall die(Gen. ii. 17). When, therefore,
Adam ate of the forbidden tree, we know that he did not die in the body,
seeing that after this he begat children and lived many years. If, then, he
did not die in the soul, the impious conclusion follows that He himself
lied who foretold that in the day that he sinned he should die. But it is
to be understood that death takes place in two ways; either from ceasing to
live, or with respect to the mode of living. When, then, man's soul is said
to have died in the eating of the forbidden thing, it is meant, not in the
sense of ceasing to live, but with regard to the mode of living;-- that he
should live afterwards in pain who had been created to live happily in
joy[7]. He, then, who has marked this passage in the book sent to me by my
brother the bishop John as heretical is a Pelagian; for his view is
evidently that of Pelagius, which the apostle Paul plainly confutes in his
epistles. The particular passages in his epistle I need not quote, as I
write to one who knows. But Pelagius, who was condemned in the Ephesine
synod, maintained this view with the intention of shewing that we were
redeemed by Christ unreally. For, if we did not through Adam die in the
soul, we were redeemed unreally, which it were impious to say. Further,
having examined the acts of the synod of Ephesus, we find nothing at all
about Adelphius and Sava, and the others who are said to have been
condemned there, and we think that, as the synod of Chalcedon was in one
place falsified by the Constantinopolitan Church[8] so something of the
kind has been done with regard to the synod of Ephesus. Wherefore let your
Charity make a thorough search for old copies of the acts of this synod,
and thus see whether anything of the kind is found there, and send such
copy as you may find to me, which I will return as soon as I have read it.
For recent copies are not entirely to be trusted; and it is for this reason
that I have been in doubt, and have not wished as yet to reply in this case
to my aforesaid brother the bishop John. Further, the Roman copies are much
more correct than the Greek ones, since, as we have not your cleverness, so
neither have we any impostures.

   Now concerning the presbyter John, know that his case has been decided
in synod, whereby I have clearly ascertained that his adversaries have
wished and long endeavoured to make him out a heretic, but have entirely
failed.

   Salute in my name your friends, who are ours: ours also, who are yours,
salute you heartily through me. May Almighty God protect thee with His hand
in the midst of so many thorns, that thou mayest, unhurt, gather those
flowers which the Lord hath chosen.

EPISTLE XV: TO JOHN, BISHOP.

   Gregory to John, Bishop of Constantinople.

   As the pravity of heretics is to be repressed by the zeal of a right
faith, so the integrity of a true confession is to be embraced. For, if one
who declares himself sound in the faith is scorned, the faith of all is
brought into doubt, and fatal errors are generated from inconsiderate
strictness. And hence not only are wandering sheep not recalled to their
lord's folds, but even those that are within them are exposed to be cruelly
torn by the teeth of wild beasts. Let us then fully consider this, most
dear brother, and not suffer any one who truly professes the catholic faith
to be distressed under pretext of heresy, nor (which God forbid) allow
heresy to grow the more under shew of correcting it.

   But we have wondered much why those who were deputed by you as judges
in a matter of faith against John, presbyter of the church of Chalcedon,
believed report, disregarding truth, and would not believe him when he
distinct professed his faith; especially as his accusers, when asked what
was the heresy of the Marcionists which they spoke of, and on the ground of
which they endeavoured to make him out guilty, replied by a plain
confession that they did not know. From which circumstance it evidently
comes out that, without regard to God, not justly, but against their own
souls, they were desirous only of injuring him personally of their own mere
will. We therefore, after Council held (as the tenor of the proceedings
before us shews), having thoroughly examined and considered all that was
necessary. inasmuch as we have been unable to find the aforesaid presbyter
in any respect guilty, and especially as the plea which he delivered to the
judges delegated by you is in entire accordance with the integrity of a
right faith, we I say on this account, disapproving the sentence of the
said judges, through the revealing grace of Christ our God and Redeemer,
pronounce him by our definite sentence catholic and free from all charge of
heresy. Seeing, then, that we have sent him back to your Holiness, it is
for you to receive him with the kindness which you shew to all, and bestow
on him your priestly charity, and defend him from all molestation, nor
allow any one to busy himself in causing him trouble: but, as you defend
others from oppression, so from him ought you not to withold your succour.

EPISTLE XVI: TO MAURICIUS, AUGUSTUS.

   Gregory to Mauricius, &c.

   Seeing that in you, most Christian of princes, uncorrupt soundness of
faith shines as a beam sent down from heaven, and that it is known to all
that your Serenity embraces fervently and loves with entire devotion of
heart the pure profession in which by God's favour you are powerful, we
have perceived it to be very necessary to make request for those whom one
and the same faith enlightens, to the end that the Piety of our lords may
protect them with its favour, and defend them from all molestation. When
certain men scorn the confession of faith of such persons they are shewn to
contradict the true faith. For, since the Apostle declares that confession
of the mouth is made unto salvation, he who will not consent to believe a
right profession accuses himself in rejecting others (Rom. x. 10).

   Now all the proceedings against John, presbyter of the church of
Chalcedon, having been read in council and considered in order, we have
found that he has suffered the greater injustice in that, when he declared
and shewed himself to be a Catholic, it was not his guilt, but an uncertain
accusation of long standing, that crushed him; and this to such an extent
that his accusers declared in their open reply that they did not know the
heresy of the Marcionists which they referred to. And, whereas they ought
therefore to have been rejected from the very beginning of the trial, they
were allowed, vague as they were, to remain in court for his accusation.
But, lest at any rate alleged report might injure him, he produced a
written confession of his faith with the purpose of shewing evidently that
he was a professor and follower of the right faith. But this the judges
deputed by the most holy John, our brother and fellow-bishop, unjustly and
unreasonably disregarded; and so, in doing all they could to put him down,
shewed themselves more to blame than he. For no one doubts that it is
unfaithfulness not to have faith in the faithful. Seeing then that,
everything having been thoroughly enquired into and considered, the
decision of the holy Council with me, by the revealing grace of Divine
power, has declared tile above-written John the presbyter to be a Catholic,
and that no spot of heretical pravity has been found in him, I entreat that
the pious protection of your Serenity may order him to be kept unharmed
from all annoyance, nor allow a professor of the catholic faith to suffer
any molestation. For not to believe one who professes truly is not to purge
heresy, but to make it. If this should be allowed, occasion of infidelity
will arise, and people will themselves incur the guilt which they would
correct unwarily.

   These things therefore let the most Serene Lord with pious precaution
consider, and, as I have already requested, with profuse entreaties I again
implore, that he allow not an innocent man to be afflicted anew as though
he were guilty; to the end that Almighty God, who sees your Clemency love
and defend the purity of catholic rectitude, may cause you both to rule
over a pacified republic with your foes subdued, and to reign with His
saints in life eternal.

EPISTLE XVII: TO THEOTISTUS.

   Gregory to Theotistus, kinsman of the Emperor.

   We know that the Christianity of your Excellency is always intent on
good works and therefore we provide for you occasions for reaping reward,
which you are certain to be glad of, so that we by so providing may have a
share in your merits.

   We therefore inform you that John the presbyter, the bearer of these
presents, has come out free from those by whom he had been accused. For
having, according to his request held a council, and subjected his faith to
a subtle scrutiny, we found him guiltless of any wrong confession. And,
inasmuch as he appeared to be, by the mercy of God, a professor and
follower of the right faith, we absolved him by our definite sentence;
especially as his accusers professed that they did not know what the heresy
of the Marcionists, which they spoke of, was. On this account, saluting you
with paternal affection, we request you to protect him with the grace of
your favour. And, lest any one hereafter should be disposed to afflict him
to no purpose, or in any way to cause him annoyance in this matter, let the
advocacy of your Excellency so protest and defend him--and this the more
instantly in consideration of your own reward--that no unjust affliction
may any more consume him. and that the Creator and Redeemer of the human
race, whom you worship with a sincere confession, may recompense your
action in this behalf among your many good works. The month of October.
Indiction 14.

EPISTLE XVIII: TO JOHN, BISHOP.

   Gregory to John, Bishop of Syracuse.

   Moved by the benevolence of the Apostolic See and by the order of
ancient custom, we have thought fit to grant to thy Fraternity, who art
known to have received the office of government in the Church of Syracuse,
the use of the pallium; that is, at such times and in such manner as thou
knowest without doubt that it was used by thy predecessor; nevertheless
admonishing thee that, as thou rejoicest in having received from us the use
of this decoration for the honour of thy priestly office, so also by
probity of manners and deeds thou strive to adorn the office thou hast
received unto our glory in Christ. For thus wilt thou be conspicuous for
decorations mutually answering to each other, if with this habit for the
body the excellence also of thy mind agrees.

   For all privileges which are known to have been granted formerly to thy
Church we confirm by our authority, and decree that they shall remain
inviolate.

EPISTLE XXII: TO PETER, BISHOP.

   Gregory to Peter, Bishop of Aleria in Corsica.

   Inasmuch as in the isle of Corsica, at the place Nigeunum, in the
possession which is called Cellas Cupias belonging to the holy Roman
Church, which by the providence of God we serve, we have ordered to be
founded a basilica, with a baptistery[9], to the honour of the blessed
Peter, Prince of the apostles, and of Laurentius the martyr, we therefore
hereby exhort thy Fraternity to proceed at once to the aforesaid place, and
with observance of the venerable solemnities of dedication to consecrate
solemnly the aforesaid church and baptistery. Deposit also reverently the
holy relics (sanctuaria) which you have received.

EPISTLE XXIV: TO MARINIANUS, BISHOP.

   Gregory to Marinianus, Bishop of Ravenna.

   We have received by the deacon Virgilius the letter of your Fraternity,
in which you inform us that certain of the clergy and people have cried out
that it is contrary to the laws and canons that the cause between your
Church and the abbot Claudius should be examined and decided here. But, had
they paid attention to ecclesiastical order and to the persons between whom
the case is pending, they would by all means have abstained from needless
complaint; especially as the cause could not be pleaded there, where the
aforesaid abbot has complained of having endured injustice from your
predecessor and of still suffering from it. For the objection might perhaps
have been made if he had not appealed to a superior authority, and sought
to have the rights of his case determined before it. Nay, but dost thou not
thyself know that the case which arose on the part of the presbyter John
against John of Constantinople, our brother and fellow-bishop, came before
the Apostolic See, and was decided by our sentence?,[1] If, then, a cause
was brought under our cognizance from that city where the prince is, how
much more should an affair between you have the truth about it ascertained
and be terminated here? But as for you, let not the words of foolish men
there move you, and believe not that through us any detriment to your
Church is caused. For, if you will enquire of the servant of God Secundinus
your deacon and of Castorius our notary, you will learn from them how your
predecessor had already desired to arrange this case. But your Fraternity
has done wisely in sending persons hither for this business, and in not
listening to vain words. Now we trust in Almighty God that this cause may
be terminated in a way well-pleasing to God, so that no room may be left
for renewed complaint and that neither party may be aggrieved unjustly. The
sword' which our most beloved son Peter, then deacon and guardian
(defensor) in your parts, had left for us with your predecessor, please to
send to us by the servant of God Secundinus, and Castorius the notary, the
bearers of these presents.

EPISTLE XXV: TO MAXIMUS OF SALONA.

   Gregory to Maximus, intruder in the Church of Salona[3].

   While, seeking this or that excuse, thou deferrest obedience to our
letters, while thou puttest off coming to us for ascertainment of the truth
after being so often admonished, thou lendest credibility all the more to
what is alleged against thee; and, even though there had been nothing else
to go against thee and do thee harm, thy delay alone would render thee
culpable and accuse thee. Humble thyself at length, and submit thyself to
obedience, and make haste to come to us without any excuses, that, the
truth being investigated and ascertained, in the fear of God, whatever may
be fair and canonical may be decided. For be assured that we will observe
towards thee justice and the ordinances of the canons, and, by the
revelation of God, who is the Author of truth, will terminate thy cause
agreeably to justice. For, as to thy demand that we should send some one to
your city, in whose presence there might be proof of the things alleged,
this would be in some degree excusable, if reason ever imposed on the
accused the necessity of proof. But, inasmuch as this burden lies not on
thee but on thine accusers, do not thou hesitate to come to us, as we have
before said, putting it off no longer; and either thine accuser will be
present without delay to support with suitable proof what has been alleged
as to simoniacal heresy or other things; or certainly, as far as regards a
sound settlement of this business, a just dealing with it will, through the
intervention of Peter, Prince of the apostles, ensue; that so no guiltiness
may confound us before God for any connivance, now that these things have
come to our knowledge. But, as to thy allegation that our most serene lords
have ordered cognizance of the matter to be taken in your city, we indeed
have received no other commands of theirs on the subject except that thou
weft to come to us. But, even if by chance, occupied as they are by many
thoughts and anxieties for the good of  their republic which by the divine
bounty has been granted to them, this has been suggested to them, and a
command has been surreptitiously elicited from them, yet, inasmuch as it is
known to us and to all how our most pious lords love discipline, observe
degrees, venerate the canons, and refrain from mixing themselves up in the
causes of priests, we will still execute with instancy what is for the good
both of their souls and of the republic, and what we are driven to by
regard to the terrible and tremendous judgment.

   Cease then from all excuses, and delay not to appear here, that,
fortified by investigation of the truth, we may at length bring thy cause
to a termination. But, whereas we have been informed that thou art greatly
afraid and altogether in trepidation lest we should avenge on thee the
known fact of thy having forced thy way irregularly into the order of
priesthood without our consent, this was indeed an intolerable
misdemeanour: but, in accordance with the commands of our most serene lord
the Emperor, we forgive thee this, provided that thou in no wise persist
any longer in the error of thy contumacy; and we are by no means moved
against thee on this account. But other things that have been reported to
us we cannot suffer to pass without enquiry.

   Now inasmuch as we long ago sent thee a letter warning thee by no means
to dare to celebrate the solemnities of mass till we should ascertain the
will of the said our most serene lord, and as thou hast cunningly contrived
that this letter should not come into thy hands, though thou nevertheless
knewest in one way or another what its purport was, but hast refused to
comply with it;--we therefore confirm what was before sent thee in writing,
that thou must not dare to celebrate the solemnities of mass until all that
has been alleged against thee has been thorougly enquired into and sifted.
And, if, with perverse daring, thou shouldest presume to celebrate, know
that thou art not free from the former threat of interdiction from
communion. For, even though there were no other transgressions, we deprive
thee of the communion of the body and blood of the Lord for this sin of
pride alone. Wherefore, shewing the obedience that becomes thee, make
haste, as we have said, with all diligence to come to us; but so as to have
a space of thirty days for preparing for thy journey; and so, laying aside
all excuses, defer not thy appearance here.

   Moreover, if any occasion of hindering thy journey has arisen from the
judges, or the military force, or the people, we acknowledge the
skilfulness with which things are done. Do thou thyself, then, see what
account of this obligation, thou canst render either to men here or to
Almighty God in the future judgment, having by thy contempt provoked a
strict sentence against thee.

   Furthermore, it has come to my knowledge that my brother and fellow-
bishop Paulinus, and Honoratus, archdeacon of the Church of Salona[4], for
having refused to give assent to thy presumption are suffering grievous
molestation at thy hands, so as to have been constrained to give sureties
to the end that may not be at liberty to leave the city or their own
houses. If this is so, do thou on receipt of this present writing,
returning at last, though late, to a sound mind, desist from molesting
either of them, that they may have free license either to come to me if
they wish, or to go anywhere else for their advantage.

EPISTLE XXVI: TO THE SALONITANS.

   Gregory to his most beloved sons, the clergy and nobles dwelling at
Salona[5].

   It has come to my ears, that certain men of perverse disposition, in
order to poison your minds, beloved, have tried to insinuate to you that I
am moved by some grudge against Maximus, and that I am desiring to carry
out not so much what is canonical as what anger dictates. But far, far be
it from the priestly mind to be moved in any cause by private feeling. It
is on the contrary as taking thought for you, beloved, and as fearing the
judgment of Almighty God on my own soul, that I desire the case of this
same Maximus to be thoroughly investigated, as to whether he is burdened by
no such crimes as are a bar to ordination, and makes no attempt to attain
to the priestly office through simoniacal heresy; that is by giving bribes
to some of his electors. He will then be a free intercessor for you before
the Lord, if he shall come to the place of intercession bound by no sins of
his own.

   And yet his sin of pride is already manifestly shewn, in that, having
been summoned to come to us, he resists under various excuses, shuns
coming, is afraid to come. What then is he afraid of, if his conscience
does not accuse him with respect to the things he is charged with? Lo,
beloved, ye have now been long without a pastor, and may Almighty God make
known to you how earnestly and from the bottom of my heart I sympathize
with you in your destitution. For I hear what ravages are being made in the
Lord's flock. But, when there is no shepherd, who may watch against the
wolves? Wherefore urge ye the aforesaid Maximus to come hither to us, to
the end that we may confirm him if we are able to find him innocent; but,
if the things that are said of him should turn out to be true, that you,
beloved, may be no longer left destitute through the interposition of his
person.

   For as to me, be assured that I am not moved against him by any grudge
or any animosity of private feeling; but whatever may be canonical and just
with the help of God I will determine.

But I have been greatly astonished that among so many clergy and people of
the Church of Salona hardly two in sacred orders have been found--to wit
our brother and fellow-bishop Paulinus and my most beloved son Honoratus,
archdeacon of the same Church--who refused to communicate with Maximus when
he seized the priesthood, and who remembered that they were Christians.

   For you ought, most dear sons, to have considered your own orders, and
recognized as rejected him whom the Apostolical See rejected, that he might
first be purged, if he could be, from the charges brought against him, and
that then your Love might communicate with him without being partakers in
his liability. We however are bound to your Charity in the bowels of
loving-kindness; and, since we have learnt that some of you were pressed by
force to accept him and communicate with him, we implore Almighty God to
absolve you from all guilt of your own sins and from all implication in the
liability of others, and to give you the grace of His protection in the
present life, and grant to us to rejoice for you in the eternal country.

EPISTLE XXVII: TO THE CLERGY AND PEOPLE OF JADERA[6].

   Gregory to the presbyters, deacons, and clergy, nobles and people,
dwelling at Jadera, and who have communicated with the prevaricator
Maximus.

   It has come to my knowledge that some of you, deceived by ignorance or
under compulsion, have communicated with those who, their fault as you know
requiring it, have been deprived of communion by the Apostolic See, but
that others, with wholesome discretion, have under the Lord's protection
abstained; and as much as I rejoice in those that have been constant so
much do I groan for those who have gone astray, since they have partaken of
the mysteries of holy communion, which have been granted to us by Divine
loving-kindness for absolution, rather to the detriment of their souls. And
because (as I pray Almighty God to make known to you) I earnestly and from
the bottom of my heart sympathize will your Charity, I adjure and entreat
you with fatherly affection, that every one of you abstain from unlawful
communion, and altogether shun those whom the Apostolic See does not
receive into the fellowship of its communion, lest any one should stand
guilty in the sight of the eternal Judge from that whereby he might have
been saved.

   Moreover I have discovered that certain men of perverse mind in your
parts have tried to insinuate that I am moved against Maximus by some
grudge, and that I desire to carry out not what is canonical, but what
anger dictates. But far, far be this from the priestly mind, that it should
be moved in any cause by private animosity. But as for me, it is as taking
thought for the people dwelling in those parts and for my own soul, and as
fearing the judgment of Almighty God, that I wish to have the cause of this
Maximus enquired into, and, God shewing me the way, to decide canonically.
Now, inasmuch as I have written to him frequently that he was not to
celebrate the sacred solemnities of mass until I had been able to obtain
knowledge of his case, he would in any case be deprived of communion; and
now his sin of pride is openly shewn from this,--that, having (as I have
said) been often admonished to come to us, under various excuses he
refuses, he shuns, he fears coming. What then is he afraid of, if his
conscience does not accuse him with regard to the things that have been
said? Since then you know these things, now that you can make no excuse on
the plea of ignorance, I beseech, I exhort, I warn you, that you altogether
refrain from fellowship with forbidden communion, and that not one of you
presume, against his own soul, to communicate with any priest who
communicates with the above written Maximus.

   Since however I hear, as I have said before, hat some of you fell in
ignorance, and that some were even driven by force to communicate, I
implore the Almighty Lord, that He would keep with His perpetual
protection, and answer with His wished for bounty, those who have given no
assent to this iniquity; and as to those whom either party spirit, or
ignorance, or any other cause soever, has drawn into a fault, that He would
absolve hem from all guilt of their sins, and from all implication in the
liability of others, and both give them all the grace of His protection in
the present life, and grant to me to rejoice for them in the eternal
country. Wherefore, that this intercession may avail for you with God our
Saviour, do ye shew obedience to our exhortations for the weal of your
souls, and receive the holy communion from those whom ye know to have
abstained, and to abstain still, from communion with the aforesaid Maximus.

EPISTLE XXIX: TO MARINIANUS, BISHOP.

   Gregory to Marinianus, Bishop of Ravenna[7].

   We wonder why the discernment of thy Fraternity should have been so
changed in a short time that it does not consider what it asks for. On this
account we grieve, since thou affordest manifest proof that the words of
evil counsellors have availed with thee more than the study of divine lore
has profited thee. And, when thou oughtest to be protecting monasteries,
and with all thy power congregating the religious therein so as to make
gain from the gathering together of souls, thou art on the contrary
desiring to exercise thyself in oppressing them, as thy letters testify;
and, what is worse, art trying to make us partakers in thy fault; to wit,
in wishing, with our consent, to oppress the monastery which thy
predecessor founded under the name of looking after its property and
business affairs.

   For thou oughtest to call to mind that, in thy presence, and in the
presence also of sundry of thy presbyters, deacons, and clerics, we
granted, as they requested, a precept contrary to the testament of thy
predecessor. Yet, though the disposition he had made with regard to the
monastery itself was still therein confirmed, thou now dissemblest this,
and demandest of us that we should order the contrary. And indeed we know
that this device is not thine own; but, when thou refusest not to listen to
those who say incongruous things, thou injurest not only thine own
reputation, but also souls. Since, then, I love thee much, I urgently
admonish thee--consider this attentively-- that thou care not more for
money than for souls. The former should be regarded collaterally; but the
latter should be regarded with the whole bent of the mind, and vehemently
striven after. On this spend vigilantly thy labour and solicitude, since
our Redeemer seeks from the priest's office not gold, but souls.

   Further, it has reached our ears that monasteries which are constituted
under thy Fraternity are oppressed by importunities and various annoyances
from the clergy. That this may no longer be so, restrain it by strict
prohibition, to the end that the monks who live therein may be able to
exult freely in the praises of our God.

   With regard to the clerics Romanus and Dominicus, who presumed with
rash daring to depart from this city without our blessing, though they were
to have been stricken with heavier punishment, nevertheless such relaxation
ought to be made in a spirit of kindness that they be urged to come back to
their duty. The month of April, Indict. 14.

EPISTLE XXX: TO SECUNDUS.

   Gregory to Secundus, servant of God at Ravenna[8].

   Now that Castorius[9] has returned and made known to us all that has
been done between you and King Agilulph, we have taken care to send him
back to you with all speed, lest any one should find an excuse against us
on the ground of delay. Having learnt then from him all that is to be done,
give the matter your earnest attention, and press in all ways for this
peace to be arranged, since, as report goes, there are some who are trying
to hinder it. On this account make haste to act strenuously, that your
labour may not remain without effect. For both these parts and various
islands are already placed in great danger.

   Stir up with such words as thou canst use our brother the bishop
Marinianus[1]: for I suspect that he has fallen asleep. For certain persons
have come to me, among whom were some aged mendicants, who were questioned
by me as to what they had received and from whom they had received it; and
they told me particularly how much had been given them on their journey,
and by whom it had been given. But, when I enquired of them what my
aforesaid brother had given them, they replied that they had asked him, but
had received nothing at all from him; so that they did not get even bread
on the way, though it has always been the familiar usage of that Church to
give to all. For they said, He answered saying, I have nothing that I can
give you. And I am surprised, if he who has clothes, money, and
storehouses, has nothing to give to the poor.

   Tell him, then, that with his place he should change his disposition
too. Let him not believe reading and prayer alone to be enough for him, so
that he should think to sit apart, and nowise fructify with his hand; but
let him have a liberal hand; let him succour those who suffer need; let him
believe the wants of others to be his own; since, if he has not these
things, be bears but a bishop's empty name. I did indeed give him some
admonitions about his soul in my letter; but he has sent me no reply
whatever; whence I suppose that he has not even deigned to read them. For
this reason it is needless now for me to admonish him at all in my letter
to him; and so I have written only what 1 was able to dictate as his
adviser in wordly matters. For it is not incumbent on me to tire myself, by
dictation for a man who does not read what is said to him. Let, then, thy I
ove speak to him about all these things privately, and admonish him how he
ought to demean himself, lest through present negligence he lose the
advantage of his former life, which God forbid.

EPISTLE XXXII: TO FORTUNATUS, BISHOP.

   Gregory to Fortunatus, Bishop of Neapolis (Naples).

   We have written before now to your Fraternity that, if any [slaves] by
the inspiration of God, desire to come from Jewish superstition to the
Christian faith, their masters have no liberty to sell them, but that from
the time of their declaring their wish they have a full claim to freedom.
But since, so far as we have learnt, they [i.e. Jewish masters], weighing
with nice discrimination neither our wish nor the ordinances of the law,
think that they are not bound by this condition in the case of pagan
slaves, your Fraternity ought to attend to such cases, and, if any one of
their slaves, whether he be a Jew or a pagan, should wish to become a
Christian, after his wish has been openly declared, let not any one of the
Jews, under cover of any device or argument whatever, have power to sell
him; but let him who desires to be converted to the Christian faith be in
all ways supported by you in his claim to freedom. Lest, however, those who
have to lose slaves of this kind should consider that their interests are
unreasonably prejudiced, it is fitting that with careful consideration you
should observe this rule;--that if pagans when they have been brought out
of foreign parts for the sake of traffic should chance to flee to the
Church, and say that they wish to become Christians, or even outside tire
Church should announce this wish, then, till the end of three months during
which a buyer to sell them to may be sought for, they [the Jewish owners]
may receive their price; that is to say,  from a Christian buyer. But if
after the aforesaid three months any one of such slaves should declare his
wish and desire to become a Christian, let not either any one afterwards
dare to buy him, or his master, under colour of any occasion whatever, dare
to sell him; but let him unreservedly attain to the benefit of freedom;
since he (i.e. the master) is in such case understood to have acquired him
not for sale hut for his own service. Let, then, your Fraternity so
vigilantly observe all these things that neither the supplication of any
nor respect of persons may avail to inveigle you[2].

EPISTLE XXXIV: TO CASTORIUS, NOTARY.

   Gregory to Castorius, our notary at Ravenna.

   When Florentinus, deacon of the Church of Ravenna, treated with us in
behalf of our most reverend brother and fellow-bishop Marinianus concerning
the use of the pallium, on our asking him what was the ancient custom, he
replied that the bishop of the Church of Ravenna used the pallium in all
litanies[3]. But that this was not so we both learnt from others, and it
appeared evidently from the letters of the former bishop John, which we
shewed to him. But he said what he had been ordered to say. For, at the
time when this same John was inhibited by thee from presuming to use the
pallium out of order and unadvisedly, he wrote to us that the ancient
custom had been this; that the bishop of that city should use the pallium
in solemn litanies. We send thee, for thy information, copies of his
letters. But when Adeodatus, deacon of the aforesaid Church, at the time
when he was here, in like manner pressed us strongly concerning this use of
the pallium, we, desiring to ascertain the truth, in like manner had him
questioned as to what the custom was: and he, that he might persuade us to
believe him, and succeed in obtaining from us what he sought, testified
under oath that it had been the ancient custom for the bishop of his city
to use the pallium in four or five solemn litanies. Let therefore thy
Experience look to the matter diligently, and enquire with all carefulness
how many solemn litanies there have been from ancient times. Take care also
to make enquiry by calling them, not the solemn, but the greater litanies;
that when, through what the aforesaid deacon Adeodatus testified to us and
what the letter of the aforesaid bishop John acknowledges, it shall appear
how many of these solemn litanies there were, we, knowing how often the
pallium used to be worn in litanies, may most willingly grant the
privilege. But do not make this enquiry of those who are put forward by the
ecclesiastics, but of others whom you know to be impartial: and whatever
after careful investigation you discover communicate to us with accuracy,
that having ascertained the truth, as we have said, we may relieve the mind
of our brother and fellow-bishop, the most reverend Marinianus.

EPISTLE XXXV: TO ANTHEMIUS, SUBDEACON.

   Gregory to Anthemius, our Neapolitan Sub-deacon[4].

   How great is our grief, and how great the affliction of our heart, from
what has taken place in the regions of Campania we cannot express; but thou
mayest thyself gather it from the greatness of the calamity. With regard to
this state of things, we send thy Experience by the magnificent Stephen,
bearer of these presents, money for the succour of the captives who have
been taken, admonishing thee that thou give thy whole attention to the
business, and carry it out strenuously; and, in the case of freemen whom
thou knowest to have no sufficient means for their own redemption, that
thou make haste to redeem them. But, should there be any slaves, and thou
findest that their masters are so poor that they cannot come forward to
redeem them, hesitate not to recover them also. In like manner also thou
wilt take care to redeem the slaves of the Church who have been lost by thy
neglect. Further, whomsoever thou shalt have redeemed, thou wilt by all
means be at pains to make out a list, containing their names, and a
statement of where each is staying, and what he is doing, and where he came
from; which list thou mayest bring, with thee when thou comest. Moreover,
hasten to shew thyself so diligent in this business that those who are to
be redeemed may incur no risk through thy negligence, or thou come
afterwards to be highly culpable before us. But work especially for this
also; that, if possible, thou mayest be able to recover those captives at a
moderate price. But set down in writing, with all clearness and nicety, the
whole sum expended, and transmit to us this thy written account with speed.
The month of May, Indiction 14.

EPISTLE XXXVII: TO COLUMBUS, BISHOP.

   Gregory to Columbus, Bishop of Numidia[5]

The letters of your Fraternity, full of priestly sweetness, we have
received at the hands of Rogatianus the deacon, the bearer of these
presents. And their kind expressions rejoiced us much, especially as we
were informed through them of what we long to hear of, your welfare. But
the devotion of your Holiness we have both known of old; and as you now
write, so we hold it to be. For of what kind the sincerity of your
Fraternity towards us is we need nothing to satisfy us, since we know it
from the love of our own heart which encircles you. We have given to the
above-named hearer, whom you commended to us by letter, writings addressed
to the Rector of the patrimony of Sicily, bidding him urge the opposite
party to do what is just, to the end that, idle excuses being put aside,
the whole case in dispute may be speedily brought to an end.

   We now inform your Holiness that a certain man has come to us, Peter by
name, who asserted that he was a bishop, and requested from us a remedy of
his complaint. And at first indeed he related things that might have been
deserving of pity; but on enquiry we found things to be very different from
what he told us, and his behaviour has exceedingly distressed us. But,
inasmuch as, separated as we are by so great a distance, we could by no
means learn thoroughly the gist of his ca e, we have been unable to
determine it, being in doubt. But now, seeing that the aforesaid deacon,
who is returning to you, has asked that this person should be allowed to go
with him, and he himself has requested to be sent to you, both of them
knowing that your Holiness has, as becomes you, zeal for the faith and a
love of justice, the proposal has been acceptable to us, and we have
granted what they asked. Since, then, you being on the spot can ascertain
the merits of the case more thoroughly, we exhort you so to observe what is
just and canonical towards the same Peter that both the requirements of
rectitude may be fulfilled by you in all respects, and his case may be seen
to have been judged after the fear of God and the rules of the Church. But,
if any one is said to have been privy to, or a partaker in, the things
which the aforesaid Peter is accused of, accurate enquiry must be made,
and, when the truth is known, judgment in like manner pronounced
canonically.

   Furthermore, a thing altogether hard to be borne, and hostile to the
right faith, has come to our ears; namely that catholics (which is awful to
be told and religious persons[6] (which is worse) consent to their children
and their slaves, or others whom they have in their power, being baptized
in the heresy of the Donatists. And so, if this is true, let your
Fraternity study with all your power to correct it, to the end that the
purity of the faith may through your solicitude stand inviolate, and
innocent souls who might be saved by catholic baptism perish not from the
infection of heretics. Whosoever, then, of the persons above mentioned has
suffered any one belonging to him to be baptized among the Donatists, study
with all your power, and with all urgency, to recall such to the catholic
faith. But, if any one of such persons should under any pretext endure the
doing of this thing in the case of such as are his in future, let him be
cut off entirely from the communion of the clergy.

EPISTLE XLIII: TO VENANTIUS, PATRICIAN.

   Gregory to Venantius, Patrician, and Ex-monk[7].

   Your communication to us has found us much distressed from having
become aware that offence has arisen between you and John our brother and
fellow-bishop, in whose agreement with you we were desirous of rejoicing.
For, whatever the cause may have been, rage ought not to have broken out to
such a pitch that your armed men, as we have heard, should have burst into
the episcopal palace, and committed divers evil deeds in a hostile manner,
and that this affair should meanwhile separate you from his paternal
charity. Could not the dispute, whatever it may have been, have been
quietly arranged, so that neither party might suffer disadvantage, nor good
feeling be disturbed? Now it is not unknown to us gravity, of what
holiness, of what gentleness our above-named brother is. Whence we gather
that, unless excessive force of vexation had compelled him, his Fraternity
would by no means have resorted to the measure which you say that you are
aggrieved. however, on hearing of it by letter from him, at once wrote to
him, admonishing him to receive your offerings as before, and not only to
allow masses to be celebrated in your house, but, if you wish it, even to
officiate himself, and that he ought to have prosecuted his cause without
breach of charity. And, inasmuch as we wish none to come or continue to be
at variance, we have taken care to renew this same admonition. Hence it is
necessary, dearest son, that you, as becomes sons, should shew him the
reverence due to a priest, and not provoke his spirit to anger. For with
whom will you have assured goodwill, it (which God forbid) you are at
variance with your priest? Wherefore, putting away swelling of spirit, try
ye so to transact the causes that ye have one with another that both
charity may remain inviolate, and what is to your mutual advantage may be
peaceably attained.

EPISTLE XLIV: TO JOHN, BISHOP.

   Gregory to John, Bishop of Syracuse[8].

   Although there may have been cause to provoke the spirit of your
Fraternity not unreasonably to anger, so that you would neither receive the
offerings of the lord Venantius nor allow the sacred solemnities of mass to
be celebrated in his house, yet, inasmuch as our earthly interests should
be prosecuted in such a manner that no quarrel may avail to sever us from
the bond of charity, we therefore exhort your Holiness, as we have already
written, that you should both receive the offerings of the aforesaid man
with all sweetness and God-pleasing sincerity, and allow the mysteries of
the mass to be performed in his house; and that, as we have written, you
should, if perchance he should wish it, go there in person, and by
celebrating mass with him renew your former friendly feeling. For it is
your duty to bestow priestly affection on sons, though still m causes that
may arise, by no means to pretermit, as reason approves, the jurisdiction
of your Church. Wherefore, considering this, it is necessary that your
Fraternity should try so to demean yourself with discreet moderation with
respect to these matters as both to transact advantageously what the nature
of the business requires, and not to recede from the grace of paternal
charity.

EPISTLE XLVI: TO FELIX, BISHOP OF PISAURUM (Pesaro).

   Gregory to Felix, Bishop, &c.

   We wonder at your Fraternity, that, disregarding the tenor of the
precept given you by our predecessor of holy memory, you, should consecrate
the monastery constructed by John, the bearer of these presents, otherwise
than as ancient use demands. For, while it is ordered among other things in
the said precept that you should dedicate the place itself without a public
mass, still, as we have heard. your chair has been placed there, and the
sacred solemnities of mass are there publicly celebrated. If this is true,
we hereby exhort you that, putting aside all excuse, you cause your chair
to be altogether removed thence, and that henceforth you perform no public
masses there. But, as both custom and the tenor of the precept direct, if
they should wish mass to be celebrated for them there, let a presbyter be
appointed by thee for the purpose[9].

   Further, we desire that with the favour of God there shall always
remain a congregation of servants of God in the same monastery, as the
aforesaid John has requested, and as is now the case. As to the cup also
which he informs me has been taken away by your Fraternity, if it be so,
make haste to restore it. These things, then, let your Holiness so study to
fulfil that the aforesaid bearer may have no need to resort to us again on
the same account.

EPISTLE XLVIII: TO URBICUS, ABBOT.

   Gregory to Urbicus, Abbot of Saint Hermes, which is situated in
Panormus.

   Whosoever, incited by divine inspiration, hastens to leave the
employments of this world and to be converted to God should so be received
with charity, and refreshed in all ways with kind consolations, that, by
the help of God, he may delight in all ways to persevere in the state of
life which he has chosen. Since, then, Agatho, the bearer of these
presents, desires to be converted[1] in thy Love's monastery, we exhort
thee to receive him with all sweetness and love, and by assiduous
exhortation kindle his longing for eternal life, and study to be diligently
solicitous for his soul's salvation; to the end that, while by thy
admonition he shall persist with devoted mind in the service of our God, it
may both profit him to have left the world, and his conversion may be to
the increase of thine own reward. Know, however, that he is to be so
received only if his wife also should wish to be similarly converted. For,
when the bodies of both have been made one by the tie of wedlock, it is
unseemly that part should be converted and part remain in the world[2].

EPISTLE XLIX: TO PALLADIUS, BISHOP.

   Gregory to Palladius, Bishop of Santones in Gaul (Saintes).

   Leuparic your presbyter, the bearer of these presents, when he came to
us informed us that your Fraternity has built a church in honour of the
blessed apostles Peter and Paul, and also of the martyrs Laurentius and
Pancratius, and placed there thirteen altars, of which we learn that four
have remained not yet dedicated because of your desiring to deposit there
relics of the above-named saints. And, seeing that we have reverently
supplied you with relics of the Saints Peter and Paul, and also of the
martyrs Laurentius and Pancratius, we exhort you to receive them with
reverence, and deposit them with the help of the Lord, providing before all
things that supplies for the maintenance of those who serve there be not
wanting.

EPISTLE L: TO QUEEN BRUNICHILD.

   Gregory to Brunichild, Queen of the Franks.

   The tenor of your letters, which evinces a religious spirit and the
earnestness of a pious mind, causes us not only to commend the purpose of
your request, but also to grant willingly what you demand. For indeed it
would ill become us to refuse what Christian devotion and the desire of an
upright heart solicits, especially as we know that you demand, and embrace
with your whole heart, what may both protect the faith of believers, and
work no less the salvation of souls. Accordingly, greeting your Excellency
with befitting honour, we inform you that to Leuparic, the bearer of these
presents, through whom we received your communication, and whom you
described as a presbyter, we have handed over, according to your
Excellency's request, with the reverence due to them, certain relics of the
blessed apostles Peter and Paul. But, that laudable and religious devotion
may be more and more conspicuous among you, you must see that these
benefits of the saints be deposited with reverence and due honour, and that
those who serve in attendance on them be vexed with no burdens or
molestations, lest perchance, under the pressure of outward necessity, they
be rendered unprofitable and slow in the service of God, and (which God
forbid) the benefits of the saints that have been bestowed sustain injury
and neglect. Let, then, your Excellency see to their quiet, to the end
that, while they are guarded by your bounty from all disquietude, they may
render praises to our God with minds undisturbed, and that reward may also
accrue to you in the life eternal.

EPISTLE LI: TO THE BRETHREN GOING TO ENGLAND (Angliam)[3].

   Gregory, servant of the servants of God, to the servants of our Lord
Jesus Christ.

   Since it had been better not to have begun what is good than to return
back from it when begun, you must, most beloved sons fulfil the good work
which with the help of the Lord you have begun. Let, then, neither the toil
of the journey nor the tongues of evil-speaking men deter you; but with all
instancy and all fervour go on with what under God's guidance you have
commenced, knowing that great toil is followed by the glory of an eternal
reward. Obey in all things humbly Augustine your provost (proeposito), who
is returning to you, whom we also appoint your abbot, knowing that whatever
may be fulfilled in you through his admonition will in all ways profit your
souls. May Almighty God protect you with His grace, and grant to me to see
the fruit of your labour in the eternal country; that so, even though I
cannot labour with you, I may be found together with you in the joy of the
reward; for in truth I desire to labour. God keep you safe, most beloved
sons. Given the tenth day of the Kalends of August, the fourteenth year of
the Emperor our lord Mauricius Tiberius, the most pious Augustus, the
thirteenth year of the consulship of our said lord, Indiction 14.

EPISTLE LII: TO PELAGIUS AND SERENUS, BISHOPS.

   Gregory to Pelagius of Turni[4] and Serenus of Masilia (Marseilles)
Bishops of Gaul. A paribus[5].

   Although with priests who have the charity that is well pleasing to God
religious men need no commendation, yet, since an apt time for writing has
offered itself, we have thought well to send a letter to your Fraternity,
mentioning that we have sent into your parts, with the help of the Lord,
for the benefit of souls, the servant of God Augustine, of whose
earnestness we are assured, with other servants of God. Him your Holiness
must needs assist with priestly earnestness, and hasten to afford him your
succour. We have also enjoined him, that so you may be the more ready to
support him, to make you fully acquainted with the matter he has in hand,
knowing that, when it is known to you, you will lend yourselves with entire
devotion for God's sake to succour him as the case requires.

   Moreover, we commend in all ways to your charity our common son the
presbyter Candidus, whom we have sent for the government of the patrimony
of our Church. Given on the tenth day of the Kalends of August, Indiction
14.

EPISTLE LIII: TO VIRGILIUS, BISHOP.

   Gregory to Virgilius, Bishop of Arelate (Arles), Metropolitan.

   Although we are confident that your Fraternity is intent on good works,
and that you come forward of your own accord in causes well-pleasing to
God, we nevertheless deem it advantageous to address you with fraternal
charity, that, being provoked also by our letters, you may increase the
solace which it becomes you voluntarily to bestow. And accordingly we
inform your Holiness that we have sent Augustine. the servant of God, the
bearer of these presents, with other servants of God, for the winning of
souls in the parts whither he is going, as he will be able himself to
inform you face to face. In these circumstances you must needs aid him with
prayer and assistance, and, where need may require, afford him the support
of your succour, and refresh him, as is fit, with fatherly and priestly
consolation, to the end that, when he shall have obtained the succour of
your Holiness, if he should succeed in winning any gain for God, as we hope
he may, you too may be able to gain a reward along with him, having
devoutly administered to his good works the abundance of your support.
Moreover, as to Candidus the presbyter, our common son, and the little
patrimony of our Church, let your Fraternity, as being of one mind with us,
study to hold both as commended to you; that so, with the help of your
Holiness, something may thence accrue for the sustenance of the poor.
Inasmuch, then, as your predecessor held this patrimony for many years, and
kept in his own hands the collected payments, let your Fraternity consider
whose the moneys are, and to whom they should be paid, and restore them to
us, handing them to the above-written presbyter Candidus, our son. For it
is very execrable that what has been preserved by the kings of the nations
should be said to be taken away by bishops.

EPISTLE LIV: TO DESIDERIUS AND SYAGRIUS, BISHOPS.

   Gregory to Desiderius of Vienna (Vienne), and Syagrius of Augustodunum
(Autun), Bishops of Gaul. A paribus[6].

   Having regard to your sincere charity we are well assured that out of
love for Peter, the Prince of the apostles, you will devotedly afford your
succour to our men; especially. since the nature of the case requires you
to give assistance even of your own accord, and the more when you see them
labour. Wherefore we inform your Holiness that, the Lord so ordering it, we
have despatched Augustine, the servant of God, the bearer of these
presents, whose zeal and earnestness are well known to us, with other
servants of God, in behalf of souls in those parts; from whose account of
things when you have fully learnt what is enjoined on him, let your
Fraternity bestow your succour on him in all ways which the case may
require, that you may be able, as is becoming and fit, to be helpers of a
good work. Let, then, your Fraternity study to shew yourself so devoted in
this matter that your action may prove to us the truth of the good report
that we have heard of you. We commend to you in all respects our most
beloved common son, Candidus the presbyter, to whom we have committed the
patrimony of our Church situated in those parts.

EPISTLE LV: TO PROTASIUS, BISHOP.

   Gregory to Protasius, Bishop of Aquae in Gaul (Aix).

   How great love of the blessed Peter, Prince of the apostles,
distinguishes you is evident, not only from the prerogative of your office,
but also from the devotion you bestow on what is to the advantage of his
Church. And Having learnt that this is the case from the relation of
Augustine, servant of God, the bearer of these presents, we rejoice
exceedingly for the affection and zeal for truth that is in you; and we
give thanks that, though absent in the body, you still shew that you are
with us in heart and mind, seeing that you exhibit brotherly charity
towards us, as is fit. In order then that actual fact may confirm the good
report of you, tell our brother and fellow-bishop Virgilius to hand over to
us the payments which his predecessor received for many years and retained
in his own hands: for it is the property of the poor. And if perchance, as
we do not believe will be the case, he should desire in any way to excuse
himself, do you, who know the real truth more exactly, inasmuch as you
acted as steward (vicedominus) at that time, explain to him how the matter
stands, and urge him not to retain in his hands the property of Saint Peter
and of his poor. But, though perhaps our men may not need this, do not
refuse your testimony in the case; that so, with regard to the truth as
well as to the devotion of your good will, the blessed apostle Peter, for
whose love you do this, may respond to you by his intercession both here
and in the life to come. We heartily commend to your Holiness the presbyter
Candidus, our common son, to whom we have committed the charge of this
patrimony.

EPISTLE LVI: TO STEPHEN, ABBOT[7].

   Gregory to Stephen, &c.

   The account given us by Augustine, servant of God, the bearer of these
presents, has made us joyful, in that he has told us that your Love is
vigilant as you ought to be; and he further affirms that the presbyters and
deacons and the whole congregation live in unanimity and concord. And,
since the goodness of presidents is the salutary rule of their subjects, we
implore Almighty God to enkindle thee always in good works by the grace of
His loving-kindness, and to keep those who are committed to thee from all
temptation of diabolical deceit, and grant to them to live with thee in
charity and in the manner of life that pleases Him.

   But, since the enemy of the human race never rests from plotting
against our doings, so as to deceive in some part souls that are serving
God, therefore, most beloved son, we exhort thee to exercise vigilantly thy
anxious care, and so to keep those who are committed to thee by prayer and
heedfulness that the prowling wolf may find no opportunity for tearing the
flock: to the end that, when thou shall have rendered to our God unharmed
those of whom thou hast undertaken the charge, He may both of His grace
repay thee with rewards for thy labour and multiply in thee longings for
eternal life.

We have received the spoons and plates which thou hast sent us, and we
thank thy Charity, because thou hast shewn how thou lovest the poor in
having sent for their use such things as they need.

EPISTLE LVII: TO ARIGIUS, PATRICIAN (8).

   Gregory to Arigius, Patrician of Gaul.

   We have learnt from the servant of God, Augustine, the bearer of these
presents, how great goodness, how great gentleness, with the charity that
is well-pleasing to Christ, is in you resplendent; and we give thanks to
Almighty God, who has granted you these gifts of His loving-kindness,
through which you may have it in your power to be highly esteemed among
men, and -- what is truly profitable -- glorious in His sight. We therefore
pray Almighty God, that He would multiply in you these gifts which He has
granted, and keep you with all yours under His protection, and so dispose
the doings of your Glory in this world that they may be to your benefit
both here, and -- what is more to be wished -- in the life to come.
Saluting, then, your Glory with paternal sweetness, we beg of you that the
bearer of these presents, and the servants of God who are with him, may
obtain your succour in what is needful, to the end that, while they
experience your favour, they may the better fulfil what has been enjoined
on them to do.

   Furthermore, we commend to you in all respects our son the presbyter
Candidus, whom we have sent for the government of the patrimony of our
Church which is in your parts; trusting that your Glory will receive a
reward in return from our God, if with devout mind you lend your succour to
the concerns of the poor.

EPISTLE LVIII: TO THEODORIC AND THEODEBERT (1).

   Gregory to Theodoric and Theodebert, brethren, Kings of the Franks. A
paribus (2).

   Since Almighty God has adorned your kingdom with rectitude of faith,
and has made it conspicuous among other nations by the purity of its
Christian religion, we have conceived great expectations of you, that you
will by all means desire that your subjects should be converted to that
faith in virtue of which you are their kings and lords. This being so, it
has come to our knowledge that the nation of the Angli is desirous, through
the mercy of God, of being converted to the Christian faith, but that the
priests in their neighbourhood neglect them, and are remiss in kindling
their desires by their own exhortations. On this account therefore we have
taken thought to send to them the servant of God Augustine, the bearer of
these presents, whose zeal and earnestness are well known to us, with other
servants of God. And we have also charged them to take with them some
priests from the neighbouring parts, with whom they may be able to
ascertain the disposition of the Angli, and, as far as God may grant it to
them, to aid their wishes by their admonition. Now, that they may have it
in their power to shew themselves efficient and capable in this business,
we beseech your Excellency, greeting you with paternal charity, that these
whom we have sent may be counted worthy to find the grace of your favour.
And, since it is a matter of souls, let your power protect and aid them;
that Almighty God, who knows that with devout mind and with all your heart
you take an interest in His cause, may propitiously direct your causes, and
after earthly dominion bring you to heavenly kingdoms.

   Futhermore, we request your Excellency to hold as commended to you our
most beloved son, Candidus, a presbyter, and the rector of the patrimony of
our Church, to the end that the blessed Peter, Prince of the apostles, may
answer you by his intercession, while, looking to the reward, you afford
your protection in the concerns of his poor.

EPISTLE LIX: TO BRUNICHILD, QUEEN OF THE FRANKS.

   Gregory to Brunichild, &c.

   The Christianity of your Excellence has been so truly known to us of
old that we do not in the least doubt of your goodness, but rather hold it
to be in all ways certain that you will devoutly and zealously concur with
us in the cause of faith, and supply most abundantly the succour of your
religions sincerity. Being for this reason well assured, and greeting you
with paternal charity, we inform you that it has come to our knowledge how
that the nation of the Angli, by God's permission, is desirous of becoming
Christian, but that the priests who are in their neighbourhood have no
pastoral solicitude with regard to them. And lest their souls should haply
perish in eternal damnation, it has been our care to send to them the
bearer of these presents, Augustine the servant of God, whose zeal and
earnestness are well known to us, with other servants of God; that through
them we might be able to learn their wishes, and, as far as is possible,
you also striving with us, to take thought for their conversion. We have
also charged them that for carrying out this design they should take with
them presbyters from the neighbouring regions. Let, then, your Excellency,
habitually prone to good works, on account as well of our request as of
regard to the fear of God, deign to bold him as in all ways commended to
you, and earnestly bestow on him the favour of your protection, and lend
the aid of your patronage to his labour and, that he may have the fullest
fruit thereof provide for his going secure under your protection to the
above-written nation of the Angli, to the end that our God, who has adorned
you in this world with good qualities well-pleasing to Him, may cause you
to give thanks here and in eternal rest with His saints.

   Furthermore, commending to your Christianity our beloved son Candidus,
presbyter and rector of the patrimony of our Church which is situated in
your parts, we beg that he may in all things obtain the favour of your
protection.

EPISTLE LX: TO EULOGIUS, BISHOP.

Gregory to Eulogius, Bishop of Alexandria. Charity, the mother and guardian
of all that is good, which binds together in union the hearts of many,
regards not as absent him whom it has present in the mind's eye. Since
then, dearest brother, we are held together by the root of charity, neither
will bodily absence nor distance of places have power to assert any claim
over us, inasmuch as we who are One are surely not far from each other. Now
we wish to have always this common charity with the rest of our brethren.
Yet there is something that binds us in a certain peculiar way to the
Church of Alexandria, and compels us, as it were by a special law, to be
the more prone to love it. For, as it is known to all that the blessed
evangelist Mark was sent by Saint Peter the apostle, his master, to
Alexandria, so we are bound together in the unity of this master and his
disciple, so that I seem to preside over the see of the disciple because of
the master, and you over the see of the master because of the disciple.

   Moreover to this unity of hearts we are bound also by the merits of
your Holiness, since we know that you follow profitably the ordinances of
your founder, and feel how you betake yourself with entire devotion to the
bosom of your master, whence sprung the preaching of salvation in your
parts. And so, when we received the letters of your Holiness, as much as
our heart rejoiced in your brotherly visitation, so much is it oppressed
with sadness for the untold burdens which you refer to, and we groan with
you in brotherly sympathy for your grief. But, since a shaking of various
kinds is extending itself everywhere, in the midst of a common need one
should grieve less for one's own, but study rather, by patiently enduring,
to overcome what we cannot altogether avoid.

   But what we ourselves are suffering from the swords of the Lombards in
the daily plundering and mangling and slaying of our citizens, we refuse to
tell, lest, while speaking of our own sorrows, we should increase yours
from the sympathy which you bestow upon us.

   Furthermore, a little time ago we sent to Sabinianus, who represents
our Church in the royal city, a letter from ourselves, which he should have
sent on to your Fraternity (3). If you have received it, we wonder why you
have sent us no reply to it. And accordingly, since caution must be taken
lest the pride of any one whatever introduce offence in the Churches, it is
needful that you should carefully peruse it, and with all diligence and
full bent of mind maintain what pertains to your dignity and to the peace
of the Church.

   Now may Almighty God, who by the grace of His loving-kindness has
conferred on you the disposition and charity that becomes a priest, protect
you in His service, and keep you within and without from all adversity, and
mercifully grant that the souls of wanderers may be converted to Himself by
your preaching.

   We have received with the charity that was due to the bearer of these
presents, our common son the deacon Isidore, who brought to us the
benediction (4) of Saint Mark the evangelist. And you indeed, being
resplendent in the merit of a good life, have sent to us the sweetly
smelling word, which is nigh unto Paradise. But we, to wit because we are
sinners, send you wood from the West, which, being suitable for the
building of ships, signifies the tumult of our mind, as being ever tossed
in the sea-waves; and we wished indeed to send larger pieces, but the ship
was not large enough to hold them (5). In the month of August, Indiction
14.

EPISTLE LXI: TO CASTORIUS, NOTARY (6). Gregory to Castorius, &c.

   The magnificent lord Andreas presses me continually about restoring the
use of the pallium in the Church of Ravenna according to ancient custom.
And thou knowest that the bishop John wrote to me that it had been the
custom for the bishops of the said Church to use the pallium in solemn
litanies (7). Adeodatus, deacon of that church, when he besought me
earnestly on the same subject, satisfied me by oath that the bishops of the
said place were accustomed to use the pallium in litanies four times in the
year. But the aforesaid lord Andreas says in his letters that the bishop of
Ravenna was in the habit of using the pallium in litanies at all times
except in Lent. And these litanies, which he does not blush to say were
daily, he asserts to be solemn ones. Whence I have been altogether
astonished. But let thy Experience regard no man's person, no man's words;
keep the fear of God and rectitude only before thine eyes, and enquire of
senior persons, and of the Archdebon of that same Church, who would not, I
think, perjure himself for the honour of another, and of others of older
standing who had been in sacred orders before the times of bishop John, or
if there are any others of riper age not in holy orders; and let them come
before the body of Saint Apollinaris, and touching his sepulchre swear what
had been the custom before the times of bishop John; since, as thou
knowest, he was a man who presumed greatly and endeavoured in his pride to
arrogate many things to himself. And whatever may be sworn to by faithful
and grave men, according to the subjoined form, we desire to be retained in
the same Church. But see that thou act not negligently, and that no one
corrupt thy faithfulness and devotion in this matter; for thy zeal I know.
Act assiduously, yet so that the aforesaid Church be not lowered in a way
contrary to justice, but that it retain the usage that existed before the
times of bishop John. Moreover, for satisfying thyself, do not enquire of
two or three persons, but of as many as thou canst find of old standing and
grave character, that so we may neither deny to that Church what has been
of ancient custom, nor concede to it what has been coveted and attempted
newly. But do all kindly and sweetly, so that both thy action may be strict
and thy tongue gentle. The sword s which has been left at Ravenna, as we
have already written, bring hither with thee; and carefully attend to what
our son Boniface the deacon and the magnificent Maurentius the chartularius
have written to thee about.

   I swear by the Father, Son, and Holy Spirit, the inseparable Trinity of
Divine Power, and by this body of the blessed martyr Apollinaris, that out
of favour to no person, and without any advantage to myself intervening, I
give my testimony. But this I know, and am personally cognizant of, that,
before the times of the late bishop John, the Bishop of Ravenna, in the
presence of this or that apocrisiarius of the Apostolic See, on such and
such days, had the custom of using the pallium, and I am not aware that he
had herein usurped latently, or in the absence of the apocrisiarius.

EPISTLE LXIII: TO GENNADIUS, PATRICIAN (9).

   Gregory to Gennadius, Patrician of Africa.

   We doubt not that your Excellency members how two years ago we wrote in
behalf of Paul our brother and fellow-bishop, asking you to afford him the
support of your Dignity in his desire to come to us on account of the
trouble he was said to be undergoing from persecution on the part of the
Donatists, to the end that, since it had been reported to us that he could
get no aid against them there, we might, after ascertaining the truth, give
him advice with fraternal sympathy, and treat with him as to what should be
done in the way a wholesome arrangement against the madness of pestiferous
presumption. And, so far as our aforesaid brother gave us to understand, he
not only failed to get succour from any one, but was prevented by various
hindrances from being able to come with safety to the Roman city. Yet, when
we had caused your epistle to be read to him, he replied that he is not
suffering from the ill-will of certain persons because he repressed the
Donatists, but rather says that he is in disfavour with many for his
defence of the Catholic faith; and he told me many things besides, which,
since this is not a fit time for mentioning them, we have thought best to
keep to ourselves.

   Since, then, the question before us is not one of earthly affairs, but
of the health of souls, and your assertion and his are different, we have
been unable to say anything particularly in reply, not having investigated
the truth, seeing that, when we received the letters of your Excellency, we
were confined by bodily sickness. But when Almighty God, if it should
please Him, shall have restored us to our former health, we will sift the
truth as we can by diligent enquiry. And according to what we may be able
to learn we will so settle the case through the mercy of God that not only
the health of souls in the cure whereof you deign to take an interest, lost
now by them that err, may be restored, but also that which the maintainers
of the true faith still possess may, through the protecting grace of our
Redeemer, be preserved.

   But with regard to the above-named bishop, whom you assert to be
deprived of communion we greatly wonder how it is that a letter from your
Excellency, and not from his primate, has announced this to us.

EPISTLE LXV: TO MAURICIUS, EMPEROR

   Gregory to Mauricius Augustus.

   Amidst the cares of warfare and innumerable anxieties which you sustain
in your unwearied seal for the government of the Christian republic, it is
a great cause of joy to me along with the whole world that your Piety ever
watches over custody of the faith whereby the empire of Our lords is
resplendent. Whence I fully trust that, as you guard the causes of God with
the love of a religious mind, so God guards and aids yours with the grace
of His Majesty. Now after what manner the serenity of your Piety, out of
regard to righteousness and zeal for the purest religion, has been moved
against the most flagitious pravity of the Donatists, the tenor of the
commands which you have sent most clearly shews. But the most reverend
bishops who have come from the African province assert that these have been
so disregarded through ill-advised connivance that neither is the judgment
of God held in fear there, nor are the imperial commands so far carried
into effect; adding also this: that in the aforesaid province, through the
bribes of the Donatists prevailing, the Catholic faith is publicly let to
sale. But on the other hand the glorius Gennadius (1) has likewise
complained of one of those who made such complaints: and two others also
have borne like testimony with him on the subject. But, inasmuch as in this
case a secular judge was concerned, I have thought it right to send these
bishops to the footsteps of your Piety, that they may represent in person
to your most serene ears what they declare themselves to have endured for
the catholic faith.

   For these reasons I beseech the Christianity of my lords, for the weal
of their souls and life of their most pious offspring, to give orders by a
strict mandate for the punishment of such as you find to be such as have
been described, and to arrest with the hand of rescue the ruin of those who
are perishing? and to apply the medicine of correction to insane minds, and
cure them of the poisonous bite of error; that so, the darkness of
pestiferous pravity having been driven away by the remedy of your pro
vision, and the true faith having shed abroad in those parts the rays of
its serenity, heavenly triumph may await you before the eyes of our
Redeemer, because whomsoever you defend outwardly from the enemy, them you
also set free inwardly from the poison of diabolical fraud; which is a
still more glorious thing.

EPISTLE LXVI. TO ATHANASIUS, PRESBYTER.

   Gregory to Athanasius, Presbyter of Isauria.

   As we are afflicted and mourn for those whom the error of heretical
pravity has cut off from the unity of the Church, so we rejoice with those
whom their profession of the catholic faith retains within her bosom. And,
as it is our duty to oppose the impiety of the former with pastoral
solicitude, so it is fitting for us to bestow favour on the pious
professions of the latter, and to declare their views to be sound. And
accordingly, a suspicion of unsoundness in the faith having arisen against
thee, Athanasius, presbyter of the monastery of Saint Mile, called
Tamnacus, which is established in the province of Lycaonia, thou, in order
that the integrity of the profession of faith might appear, didst elect to
have recourse to the Apostolical See over which we preside, asserting also
that, having been corporally chastised, thou hadst done some things
unjustly and impetuously. And, although things done under compulsion by no
means fall under the censure of the canons, and they are rightly accounted
to be of no weight (since he himself invalidates them who compels what is
unjust to be confessed and done), and though that confession is rather to
be received and embraced which is shewn to proceed from the spontaneous
will, as is known to be the case in that which thou madest before us; --
yet still, to avoid the possibility of uncertainty, we took the precaution
of writing about thee to our brother and fellow-bishop, the prelate of the
city of Constantinople, that he might inform us by letter of what had been
done. He, after being often admonished by us, wrote in reply to the effect
that a volume had been found in thy possession, which contained many
heretical statements, and that on this account he had been incensed against
thee. He having lent this to us in his desire to satisfy us, we read the
earlier portions of it attentively: and inasmuch as we found in it manifest
poison of heretical pravity, we forbade its being read any more. But, since
thou hast assured us that thou hadst read it in simplicity, and, in order
to cut off all ground for uncertain suspicion, hast handed to us a paper in
thine own handwriting in which expounding thy faith, thou hast most plainly
condemned all heresies in general, or whatever is opposed to the integrity
of the Catholic faith or profession, and hast declared that thou hadst
always received and didst still receive all that the four holy Ecumenical
synods receive, and hadst condemned and didst still condemn what they
condemn, and hast promised also to accept and hold to that synod which was
held in the times of the emperor Justinian concerning the Three Chapters,
and, being forbidden by us to read that same volume in which the poison of
pestiferous error is interwoven, rejecting also and condemning all that in
it is said or latently implied against the integrity of the Catholic faith,
thou hast promised that thou wilt not read it again; -- we, moved by these
reasons (thy faith also having clearly appeared to us from the paper under
thine own hand, God guarding thee, to be catholic), decree thee to be,
according to thy profession, free from all stain of heretical perversity,
and catholic; and we pronounce that thou hast proved thyself, by the grace
of Christ Jesus our Saviour to be in all things a professor and follower of
the unadulterated faith: and we give thee free licence, notwithstanding
all, to return to thy monastery, resuming thy place and rank.

   We wish to write also on this matter to our most beloved brother, the
prelate of the city of Constantinople, who has been ordained in the place
of the aforesaid holy John (2). But, since it is the custom that we should
not write before his synodical epistle has reached us, we have therefore
delayed. But, after it has reached us, we will inform him of these things
when we find a convenient opportunity.


BOOK VII

EPISTLE II: TO COLUMBUS, BISHOP.

   Gregory to Columbus, Bishop of Numidia (1).

   We received at the hands of the bearer, your deacon, the epistle of
your Fraternity, in which you informed us of what had been done among you
with regard to the person of the bishop Paul. This has been done so late
that he could not now have appeared here in person. For his Excellency
also, our son Gennadius the Patrician, sent his chancellor to us with
reference to the same case. But when we had caused enquiry to be made
whether he was willing to plead against him [i.e. against the bishop Paul]
before us, he replied that he had been by no means sent with this intent
but had only brought hither certain three persons from his Church who would
allege many things against him. While, then, we neither found him prepared
to commence an action, nor were moved by the quality of those persons to
regard them as fit accusers of a bishop, we could not gainsay or offer
hindrance to the often before- mentioned bishop Paul, who petitioned us in
the hope of having leave given him to resort to the royal city; but we
presently allowed him according to his petition, with two others whom he
should take with him, to set forth. If, then, there have been any things
that could be reasonably said against him, the proper course would have
been for him to come here at once, and for your Fraternity to inform us of
all particulars, as you have now done. For, as to your having signified to
us that you suffer from the enmities of many on account of our frequently
visiting you by our letters, there is no doubt, most reverend brother, that
the good suffer from the grudges of the bad, and that those who are intent
on divine works are harassed by the oppositions of the perverse. But, in
proportion as these bad things are around you, ought you to be more
instantly occupied with the care of the government committed to you, and to
watch for the custody of the flock of Christ; and in proportion as the
contrariety of unrighteous men presses upon you, ought the care of pastoral
solicitude to inflame you to be more active, and very certain of the
promised reward, to the end that you may be able to offer to the chief
Shepherd gain from the work given you to do.

EPISTLE IV: TO CYRIACUS, BISHOP.

   Gregory to Cyriacus, Bishop of Constantinople.

   We have received with becoming charity our common sons, George the
presbyter and Theodore your deacon; and we rejoice that you have passed
from the care of ecclesiastical business to the government of souls, since,
according to the voice of the Truth, faithful in a little will be faithful
also in much (Luke xvi. 10). And to the servant who administers well it is
said, Because thou hast been faithful over a few things, I will make thee
ruler aver many things (Matth. xxv. 23); to whom also it is presently said
further with respect to eternal retribution, Enter thou into the joy of thy
Lord. Now you say in your letter that you had exceedingly wished for rest.
But in this you shew that you have fitly assumed pastoral responsibility,
since, as a place of rule should be denied to those who covet it, so it
should be offered to those who fly from it. And no man taketh this honour
unto himself, but he that is called of God, as was Aaron (Hebr. v. 4). And
again the same excellent preacher says, If one died far all, then all died;
and Christ died for all. It remaineth that they which live should not
henceforth live unto themselves, but unto him which died for them, and rose
again (2 Cor. v. 14, 15). And to the shepherd of holy Church it is said,
Simon, son of Jonas, lovest thou me? Feed My sheep (John xxi. 17). From
which words it appears that, if one who is able refuses to feed the sheep
of Almighty God, he shews that he does not love the chief Shepherd. For if
the Only-begotten of the Father, for accomplishing the good of all, came
forth from the secrecy of the Father into the midst of us, what shall we
say, if we prefer our secrecy to the good of our neighbours? Thus rest is
to be desired by us with all our heart; and yet for the advantage of many
it should sometimes be laid aside. For, as we ought with full desire to fly
from occupation, so, if there should be a want of some one to preach, we
must needs put a willing shoulder under the burden of occupation. And this
we are taught by the conduct of two prophets(2), one of whom attempted to
shun the office of preaching, while the other desired it. For to the Lord
who sent him Jeremias replied saying, Ah, Lord God, I cannot speak; far I
am a child (Jer. i. 6). And when Almighty God sought for some one to
preach, saying, Whom shall I send, and who will go for us? Isaias offered
himself of his own accord, saying, Here am I, send me (Isai. vi. 8). Lo,
different voices proceeded outwardly from the two, but they flowed from the
same fountain of love.

   For indeed there are two precepts of charity; to wit, the love of God
and of one's neighbour. Wherefore Isaias, wishing to profit his neighbours
by an active life, desires the office of preaching; but Jeremias, longing
to cling assiduously to the love of his Maker by a contemplative life,
protests against being sent to preach. What, then, one laudably desired the
other laudably shrunk from: the latter lest by speaking he should lose the
gains of silent contemplation; the former lest by keeping silence he should
feel the loss of diligent work. But this is nicely to be observed in both,
that he who refused did not resist finally, and he who wished to be sent
saw himself previously purged by a coal from the altar; that so no one who
has not been purged should dare to approach sacred ministries, nor any one
whom heavenly grace chooses refuse proudly under a show of humility.

   Moreover I find yon in your epistles seeking with great longing after
serenity of mind, and panting for tranquillity of thought apart from
perturbation. But I know not in what manner your Fraternity can attain to
this. For one who has undertaken the pilotage of a ship must needs watch
all the more as he further recedes from shore, so as sometimes to foresee
from signs the coming storms; sometimes, when they come, either, if they
are small, to ride over them in a straight course, or, if they swell
violently, to avoid them as they rush on by steering sideways; and often to
watch alone when all who are without charge of the ship are at rest. How,
moreover, having undertaken the burden of pastoral charge, can you have
serenity of thought, seeing that it is written, Behold giants groan under
the waters (Job xxvi. 5)? For, according to the words of John, The waters
are peoples (Rev. xvii. 15). And the groaning of giants under the waters
means that whoso in this world has increased in degree of power, as though
in a sort of massive size of body, feels the load of greater tribulation by
so much the more as he has taken on himself the care of ruling peoples.
But, if the power of the Holy Spirit breathes upon the afflicted mind,
forthwith what was done bodily for the people of Israel takes place with us
spiritually. For it is written, But the children of Israel walked upon dry
land in the midst of the sea (Exod. xiv. 29). And through the prophet the
Lord promises saying, When thou passest through the waters. I will be with
thee, and the rivers shall not overflow thee (Isai. xliii. 2). For the
rivers overflow those whom the active business of this world confounds with
perturbation of mind. But he who is sustained in mind by the grace of the
Holy Spirit passes through the waters, and yet is not overflowed by the
rivers, because in the midst of crowds of peoples he so proceeds along his
way as not to sink the head of his mind beneath the active business of the
world.

   I also, who, unworthy as I am, have come to a place of rule, had
sometimes determined to seek some place of retirement: but, seeing the
Divine counsels to be opposed to me, I submitted the neck of my heart to my
Maker's yoke; especially reflecting on this, that no hidden places whatever
can save the soul without the grace of God; and this we observe sometimes,
when even saints go astray. For Lot was righteous in the depraved city
itself, and sinned on the mountain (Gen. xix.). But why speak of these
instances, when we know of greater ones? For what is pleasanter than
Paradise? What safer than Heaven? And yet man out of Paradise, and the
angel from heaven, by sinning fell. His power, then, should be sought, His
grace implored, without whom we are nowhere without fault, with whom we are
nowhere without righteousness. We should, then, take care that perturbation
of thought get not the better of our minds; for it can by no means be
entirely got rid of. For whosoever is in a place of rule must needs have to
think sometimes even of earthly things, and to have a care also of external
things, that the flock committed to him may be able to subsist for
accomplishing what it has to do. But it should be most carefully seen to,
that this same care pass not due measure, and that, when lawfully admitted
into the heart, it be not allowed to become excessive. Whence it is rightly
said through Ezekiel(3), Let not the priests shave their heads, nor suffer
their lacks to grow long; but palling let them poll their heads (Ezek.
xliv. 20). For what are hairs in the head by signification but thoughts in
the mind? For, rising above the brain insensibly, they denote cares of the
present life, which from negligent perception, since they come on sometimes
importunely, advance as it were without our feeling them. Since, then, all
who are over others ought indeed to have outward anxieties, and yet not to
devote themselves to them exceedingly, the priests are rightly forbidden
either to shave the head or to let their locks grow long, so that they nay
neither entirely cut off from themselves carnal thoughts for the life of
their subjects, nor again allow them to grow too much. And it is also there
well said, Polling let them pall their heads; meaning that the anxieties of
a temporal charge should both proceed as far as is needful, and yet should
be soon cut short, lest they grow to an immoderate length. While therefore
both, through external provision administered, the life of bodies is
protected, and again intentness of heart is not hindered through the same
being immoderate, the hairs on the head of the priest are kept to cover the
skin, and cut short so as not to veil the eyes.

   Furthermore, we have received in full faith your letters addressed to
us, and give thanks to Almighty God, who, by the mutual confession of the
faithful, guards the coat that is without seam woven from the top
throughout, that is to say His Church, in the unity of grace, from all rent
of error; and against the deluge (so to speak) of so many sins of the
perishing world constructs an ark of many planks in which the elect of
Almighty God may be preserved unto life. For, when we in our turn send the
confession of our faith to you, and you shew your charity towards us, what
are we doing in holy Church but smearing the ark with pitch; lest any wave
of error enter, and kill all the spiritual as being men, and the carnal as
being beasts.

   But, when you have wisely professed a right faith, it remains doubtless
that you should keep the more warily the peace of hearts, because of what
the Truth says, Have salt in yourselves, and have peace one with another
(Mark ix. 50). And Paul the apostle admonishes, saying, Endeavouring to
keep the unity of the Spirit in the bond of peace (Ephes. iv. 3). And again
he says, Follow peace with all men, and holiness, without which no man
shall see God (Hebr. xii. 14). Which peace indeed you will then truly have
with us, if you turn away from the pride of a profane name, according to
what the same teacher of the Gentiles says, O Timothy, keep that which is
committed to thy trust, avoiding profane novelties of words (1 Tim. vi.
20). For indeed it is too bad, if these who have been made preachers of
humility should glory in the elation of a vain name, when the true preacher
says, But God forbid that I should glory, save in the crass of our Lord
Jesus Christ (Gal. vi. 14.). He then is truly glorious who glories not in
temporal power, but, for the name of Christ, glories in His passion. Herein
therefore we embrace you from the bottom of our heart, herein we recognize
you as priests, if, rejecting the vanity of words, you occupy the place of
holiness with holy humility. For behold, we have been scandalized by this
impious appellation, and retain in our mind and express in words by no
means slight complaints. But your Fraternity knows how the Truth says, If
thou offerest thy gift before the altar, and there rememberest that thy
brother hath ought against thee, leave there thy gift, and go thy way to be
first reconciled to thy brother, and then thou shale come and after thy
gift (Matth. v. 23, 24). Herein is to be considered, that, while every
fault is done away by the offering of sacrifice, so great is the evil of
offence engendered in another's heart that from one who has so sinned the
Lord accepts not the sacrifice itself which is wont to do away sin. Take
heed then with speed to wipe off cause of offence from your heart, that
Almighty God may be able to regard as acceptable the sacrifice of your
offering.

   Furthermore, while you have truly and accurately professed the right
faith, we find that among those whom you have held to be condemned by the
most holy general synods you have condemned a certain Eudoxius; whose name
we have not found mentioned in the Latin language either in synods or in
the books of the bishops of blessed memory, Epiphanius, Augustin, or
Philaster, whom we know to have been the chief disputants against
heretics(4). Now if any one of the catholic Fathers really condemns him, we
undoubtedly follow their opinion. If, however, in your synodical epistle
you have wished to condemn by name those also who, apart from the holy
synods, are condemned in the writings of the Fathers, your Fraternity has
mentioned too few by many; but if those whom the general synods reject,
then too many by this one. But in the midst of all these things it is to be
remembered, that in order that we may be free to profess the true faith and
to order whatever has to be done in peace and concord, we ought to pray
incessantly for the life of our most serene lords and of their offspring,
that Almighty God would subdue barbarous nations under their feet, and
grant them long and happy lives, to the end that through a Christian empire
the faith which is in Christ may reign.

EPISTLE V: TO CYRIACUS, BISHOP.

   Gregory to Cyriacus, Bishop of Constantinople.

   When in time past I represented the Apostolic See in the royal city, I
became acquainted with the good qualities of your Holiness. And I greatly
rejoice that the care of souls has been committed to you. And though
unworthy, I beseech Almighty God with all the prayers in my power that He
would even increase His grace in you, and cause you to gather gain of souls
for the eternal country. But, whereas you say that you are weak for this
work that has been put upon you, we know that the first virtue is
acknowledgment of infirmity; and from this we gather that you can fulfil
well the ministry you have undertaken, that we see how, out of humility,
you acknowledge your own infirmity For we are all infirm; but he is more
infirm who has not strength to consider his infirmity. But you, most
blessed brethren, are for this reason strong, that, distrusting your own
strength, you trust in the power of Almighty God.

   I cannot, however, express by the words of a letter how much my heart
is bound to your Charity. But I pray that Almighty God may by the gift of
His grace multiply the same charity that is between us, and may take away
all occasion of offence, lest the holy Church, united by the profession of
the true faith, and compacted by conjunction of the hearts of the faithful,
should suffer any damage from priests disputing with each other, which God
forbid. I at any rate, in all that I speak, in all that I say, against the
proud conduct of certain persons, still, through the bounty of Almighty
God, never relinquish custody of inward charity; but so execute outwardly
what belongs to justice as by no means to disregard inwardly what belongs
to love and kindness. And do you also ever return my love, and guard what
belongs to peace and kindness; that, remaining of one mind, so as to allow
no dissension to come in between us, we may be better able from the very
unity of our hearts to obtain what we seek from the Lord.

   Furthermore, I commend to your Holiness John, presbyter of Chalcedon,
and Athanasius of Isauria, that no one may set you against them by
underhand misrepresentations; for I have thoroughly examined their faith,
and have found them sound in their confessions, which have also been given
in writing.

   Now may the Holy Trinity protect you with His hand, and render you
always vigilant anti careful in the custody of souls, to the end that in
the eternal retribution you may be counted worthy to be crowned, not only
for your own work, but also for the amelioration of your subjects,

EPISTLE VI: TO MAURICIUS AUGUSTUS.

   Gregory to Mauricius Augustus.

   Almighty God, who has made your Piety to be the guardian of
ecclesiastical peace, preserves you by the same faith which, through unity
among priests, you preserve; and when you submit your heart humbly to the
yoke of heavenly loving-kindness, it is brought to pass by heavenly grace
that you tread your enemies under the foot of valour. For it cannot be of
small advantage that, when John of holy memory had departed this life, your
Piety long hesitated, and somewhat deferred the time, while seeking counsel
in the fear of Almighty God, in order, to wit, that the cause of God might
be ordered, as it should be, with great fear(5). Whence also I think that
my brother and fellow-priest Cyriacus is proved to be exceedingly fit for
pastoral rule, in that the long deliberation of your Piety has raised him
to this degree. And we all know how diligent and how practised he has long
been in the administration of ecclesiastical affairs. Whence also I doubt
not that it has been brought about by Divine ordering that one who had
administered the least things well should fitly undertake the greater, and
should pass from the charge of affairs to the government of souls.
Wherefore in all our prayers we beseech Almighty God to repay this good
work to the Serenity of our lords and to their pious offspring both in the
present world and also with a perpetual recompense, and to grant to my
aforesaid brother and fellow-priest, who has been put over the Lord's
flock, to shew himself fully solicitous in the care of souls; that he may
be able irreprovably both to correct what is wrong in his subjects and to
foster what is right unto further increase; to the end that the judgment of
your Piety concerning him may be approved, not only before men, but also
before the eyes of the Supernal Majesty.

   The venerable men, George the presbyter and Theodore the deacon, in
consideration of the command of my lords and the imminence of the winter
season, I have not allowed to be delayed in this city

EPISTLE VII: TO PETER, DOMITIAN, AND ELPIDIUS.

   Gregory to Peter, Domitian, and Elpidius, Bishops(6).

   I rejoice exceedingly that you welcomed with great joy the ordination
of the most holy Cyriacus, my brother and fellow-priest. And since we have
learnt from the preaching of Paul the apostle that If one member rejoice,
all the members rejoice with it (1 Cor. xii. 26), you must needs consider
with how great exultation I rejoice with you in this thing, wherein not one
member, but many members of Christ have rejoiced. Nevertheless, so far as I
have been able to consider your Fraternity's letters on a cursory perusal,
great joy has carried you away into immoderate praise of this my brother.
For you say that he has appeared in the Church like the sun, so that you
all cried out, This is the day which the lord hath made; let us rejoice and
be glad in it (Ps. cxvii. 24)(7). Yet surely this is a promise of the life
to come, seeing that it is said, The righteous shall shine forth as the sun
(Matth. xiii. 43; Wisd. iii. 7). For, in whatsoever virtue any one may
excel, how can he shine forth as the sun while still in the present life,
wherein The corruptible body presseth down the saul, and the earthly
tabernacle weigheth down the mind that museth upon many things (Wisd. ix.
15); wherein We see another law in our members warring against the law of
our mind, and bringing us into captivity by the law of sin which is in our
members (Rom. vii. 23); wherein Even in ourselves we have the answer of
death, that we should not trust in ourselves (2 Cor. i. 9); wherein also
the Prophet cries aloud, Fear and trembling are canto upon me, and darkness
hath covered me (Ps. liv. 6)(8)? For it is written also, A wise man abideth
as the sun; a fool changeth as the moan (Ecclus. xxvii. 12); where the
comparison of the sun is not applied to the splendour of his brightness,
but to perseverance in well-doing. But the good beginning of his ordination
could not as yet be praised by you with regard to perseverance. And as to
your saying that you cried out, This is the day which the Lord hath made,
you ought to have considered of whom this is said. For what comes before is
this; The stone which the builders refused, the same is made the head-stone
of the corner. This is the Lord's doing, and it is marvellous in our eyes
(Ps. cxvii. 22)(9). And with regard to this same stone it is forthwith
added, This is the day which the Lord hath made. For He who for strength of
building is said to be a stone, for the grace of illumination is called the
Day, being also made, because He became incarnate. In Him we are enjoined
to rejoice and be glad, because He has overcome in us the darkness of our
error by the light of His excellence. In praise of a creature, then, that
expression ought not to have been used which is suitable to the Creator
alone.

   But why should I find fault with these things, knowing as I do how joy
carries away the mind? For your charity engendered in you great gladness,
which gladness of heart the tongue applauding followed. This being so, the
praise which charity found to hand cannot now be called a fault. But to me
concerning my most holy brother there should have been briefly said what I
might accept with satisfaction, seeing that I knew him to be one who has
long given to me especially this proof of his greatness; that, having been
occupied in so many affairs of ecclesiastical administration, he has kept a
tranquil heart in the midst of turbulent throngs, and always restrained
himself with a gentle bearing. And this indeed is no small commendation of
a great and unshaken mind, not to have been perturbed among the
perturbations of business.

Furthermore, your Fraternity should be instant in continual prayers, that
Almighty God may guard in our aforesaid brother and fellow-priest what has
been well begun, and ever lead him on to what is better still. This should
ever be the prayer of you, most holy ones, and of the people subject to
him. For the deserts of rulers and peoples are so connected with each other
that often the lives of subjects are made worse from tile fault of those
who are over them, and often the lives of pastors fall off from the ill
desert of peoples. For that the evil doings of one who is over others does
very great harm to those who are under him the Pharisees are evidence, of
whom it is written, Ye shut up the kingdom of heaven against men. For ye
neither go in yourselves, neither suffer ye them that are entering to go in
(Matth. xxiii. 13). And that the fault of peoples does much harm to the
life of pastors we perceive in what David did (2 Kings ii. 24). For he,
praised by the testimony of God, he, conscious of heavenly mysteries, being
inflated by the turnout of hidden elation, sinned in numbering the people;
and yet the punishment fell upon the people for David's sin. Why was this?
Because in truth according to the desert of subject peoples are the hearts
of rulers disposed. Now the righteous Judge rebuked the fault of the sinner
by visitation on those on account of whom he sinned. But, because he
himself, waxing proud of his own will, was not free from fault, he himself
also received punishment of his fault. For the fierce wrath, which smote
the people bodily, prostrated also the ruler of the people with inmost
sorrow of heart. Consider therefore these things mutually; and, even as he
who is put over you and over the people should intercede for all, so should
all of you pray for his conversation and manners, that before Almighty God
both you may profit by imitation of him, and he may be aided by your
deserts. Further, let us all with one accord pray continually with great
weeping to the utmost of our powers for out most serene lords and their
pious offspring, that protecting heavenly grace may guard their lives, and
subdue the necks of the nations to the Christian empire.

EPISTLE XI: TO RUFINUS, BISHOP OF EPHESUS.

   Gregory to Rufinus, &c.

   The charity of your acts of friendship in the past has moved us to
visit your Fraternity with the present letter. For we have been refreshed
with great joy by learning from reports given us of your health that all is
well with you. But, while this is so, we implore Almighty God, that as in
the present life, which is as it were a shadow of the future one, He has
granted you to rejoice in the transitory welfare of your body, so in that
heavenly country wherein is true life He may cause us to give thanks and
rejoice with a common exultation for the perfected salvation of your soul.
Now the bearer of this, desiring to be commended to you by a letter from
us, having been asked by us whether he had learnt letters as becomes a
clerk, replied that he was ignorant of them. What further commendation,
then, with regard to him I should give to your Fraternity I know not;
except that you should be solicitous about his soul, and watch over him
with pastoral zeal, so that, as he cannot read, your tongue may be a book
to him, and that in the goodness of your preaching and work he may see what
to follow. For the living voice usually draws the heart more closely than
perfunctory reading. But, while, as his master, you supply him inwardly
with this spiritual teaching, let not outward care for him also be wanting,
that by its aid he come to long for spiritual things, and lest, if such aid
is slighted, you should no longer have one to preach to.

EPISTLE XII: TO RESPECTA, ABBESS.

   Gregory to Respecta, Abbess of Massilia (Marseilles) in Gaul.

   The demand of a pious wish ought to be accomplished by a consequent
result, that so the benefit demanded may be validly attained, and sincerity
of devotion may laudably shine forth. Accordingly to the monastery
consecrated to the honour of Saint Cassian wherein you are selected to
preside--in accordance with the petition of our children Dynamius and
Aureliana, who are shewn, in their religious devotion, to have united it to
the house in their possession by connecting the buildings--we have seen fit
to allow these privileges:--We appoint that on the death of the abbess of
the aforesaid monastery, not a stranger, but one whom the congregation may
choose for itself from among its own members, shall be ordained; whom
(provided however that she be judged worthy of this ministry) the bishops
of the same place shall ordain. Further, with regard to the property and
management of the same monastery, we decree that neither bishop nor any
ecclesiastic shall have any power; but appoint that these things shall in
all respects pertain to the charge of thy Solicitude, or of her who may be
abbess in the same place after thee. If on the day of the Saint's
anniversary, or of the dedication, of the aforesaid monastery the bishop
should resort thither for celebrating the sacred solemnities of mass, still
his office must be so executed that his chair be not placed there, except
on the aforesaid days while he is celebrating there the solemnities of
mass. And when he departs, let his chair be at the same time removed from
the same oratory. But on all other days let the offices of mass be
performed by the presbyter whom the same bishop may appoint

   Furthermore, with regard to the life and deeds of the handmaidens of
God, or of the abbess who may be constituted in the above-written
monastery, we enjoin on the bishop, in the fear of God, to devote careful
attention to them; so that, if any of those who dwell there, her fault
demanding it, ought to be subjected to punishment, he may himself visit the
offence according to the vigour of the sacred canons. These things, then,
being by us ordained and granted, do thou, in the ordering of thy
congregation, study to shew thyself so earnestly attentive in all respects
that the malice of the malignant foe may find nothing there that can be
contaminated. All these things, therefore, embraced in this paper of
injunctions, we ordain to be observed, under Christ's protection, in all
respects and by all persons for ever in thy monastery, to the end that the
benefits of the privileges allowed may always continue firm and inviolate.
The month of November, Indict. 15.

EPISTLE XIII: TO FORTUNATUS, BISHOP.

   Gregory to Fortunatus, Bishop of Fanum(1).

   As it is reprehensible and deserving of punishment for any one to sell
consecrated vessels except in cases sanctioned by law and the sacred
canons, so it is not a matter for reproach or penalty if they should be
disposed of with a compassionate purpose for the redemption of captives.
Since, then, we find from the information given us by your Fraternity that
you have borrowed money for the redemption of captives, and have not the
means of repaying it, and on this account desire, with our authority, to
dispose of some consecrated vessels,--in this case, seeing that the decrees
of both the laws and the canons approve, we have thought fit to lend our
approval, and grant you leave to dispose of the consecrated vessels. But,
lest their sale should possibly lead to any ill-feeling against yourself,
they ought to be disposed of, up to the amount of the debt, in the presence
of John our defensor, and their price should be paid to the creditors, to
the end that, the business being completed with observance of this kind,
neither may the creditors feel loss from having lent the money, nor your
Fraternity sustain ill-will now or at any future time.

EPISTLE XV: TO GEORGE, PRESBYTER.

   Gregory to George, Presbyter, and to Theodore, deacon, of the Church of
Constantinople.

   Mindful of your goodness and charity, I greatly blame myself, that I
gave you leave to return so soon: but, since I saw you pressing me
importunately once and again for leave to go, I considered that it might be
a serious matter for your Love to tarry with us longer. But, after I had
learnt that you had lingered so long on your journey owing to the winter
season, I confess that I was sorry that you had been sent away so soon.
For, if your Love was trouble to accomplish your intended journey, it had
been better that you had lingered with me than away from me.

   Moreover, after your departure I learnt from information given me by my
most beloved sons the deacons that your Love had said that our Almighty
Lord and Saviour Jesus Christ, when He descended into hell, saved all who
there acknowledged Him as God, and delivered them from the pains due to
them. With regard to this subject I desire that your Charity should think
very differently. For, when He descended into hell, He delivered through
His grace those only who both believed that He should come and observed His
precepts in their lives. For it is evident that after the incarnation of
the Lord no one can be saved, even of those who hold His faith, who have
not the life of faith; since it is written, They acknowledge that they know
God, but in deeds they deny Him (Tit. i. 16). And John says, He that saith
that he knows Him, and keepeth not His commandments, is a liar (1 John ii.
4). James also, the brother of the Lord, writes saying, Faith without works
is dead (Jam. ii. 20). If, then, believers now are not saved without good
works, while the unbelieving and reprobate without good action were saved
by our Lord descending into hell, then the lot of those who never saw the
incarnation of the Lord was better than that of these who have been born
after the mystery of His incarnation. But what fatuity it argues to say or
think this the Lord Himself testifies to His disciples, when He says, Many
kings and prophets have desired to see the things which ye see, and have
not seen them (Matth. xiii. 17; Luke x. 24). But, that I may not detain
your Love with argument of my own, learn what Philaster, in the book which
he wrote about heresies, says about this heresy. His words are these; "They
are heretics who say that the Lord descended into hell, and announced
himself after death to all who were already there, so that in acknowledging
Him there they might be saved; seeing that this is contrary to the prophet
David where he says, But in hell who shall acknowledge thee (Ps. vi. 6)?
And to the Apostle; As many as have shined without law shall perish without
law (Rom. ii. 12)." And with his words the blessed Augustine also agrees in
the book which he wrote about heresies.

   Considering, therefore, all these things, hold ye nothing but what the
true faith teaches through the Catholic Church: namely, that the Lord in
descending into hell rescued from infernal durance those only whom while
living in the flesh He preserved through His grace in faith and good
conduct. For in that which He says in the Gospel, When I shall be lifted up
from the earth, I will draw all to myself (John xii. 32), He means all that
are elect. For one could not be drawn to God after death who had separated
himself from God by evil living. May Almighty God keep you under His
protection, that, wherever ye are, ye may feel in soul and body the aid of
His grace.

EPISTLE XVII: TO SABINIANUS, BISHOP.

   Gregory to Sabinianus, Bishop of Jadera(2).

   If thou hadst been at pains to weigh with careful consideration the
rule of ecclesiastical administration and the order of ancient custom,
neither would any fault of unlawful presumption have crept in upon thee,
nor would others have incurred danger by occasion of thy sin. Now there is
no doubt that thou wast aware how that, certain things having come to our
ears about Maximus which were no Slight bar to his advancement to the
priesthood, we had not given our assent to it, and that it was our will
that he should not attain to what he strove after till there had been
adequate satisfaction concerning the things that were said. But, when thou
oughtest by all means to have observed this, it came rather to pass that
he, snatching at the episcopate with the greediness of a blind mind,
inclined thee unwarily to favour him in spite of our prohibition. But, lest
even then the things that had been reported to us should remain unexamined,
he was summoned to come hither by letters from us. And, when he was so
perversely inclined as to defer doing so, we took care to admonish him in
repeated letters, under pain of interdiction from communion, to make haste
to come to us for his purification, putting aside all excuses: but he chose
rather to submit to excommunication than to evince obedience. Whence the
result is (awful to be said), that the pravity of his perverse disposition
involves others in his own perdition. Now however, inasmuch as we have
learnt that thou dissentest from his wickedness, we exhort thee by the
present writing (that so it may profit thy soul to have severed thyself,
even though late, from him) that thou henceforth neither communicate with
him nor make mention of his name in the sacred solemnities of mass; and
also that thou defer not coming to us without delay, yea and bring others
with thee too, such as thou canst, whether bishops or other religious
persons, so that (the cause being thoroughly examined), both your
absolution, should the case require it, may fittingly and decently ensue,
and that those who have fallen into the sin of the like temerity may be
recalled to the way of salvation, with the help of the blessed Peter,
Prince of the apostles, by an arrangement well-pleasing to Christ.
Moreover, let any bishop or religious person that may come to us know that
he will sustain no prejudice or injustice, but that all will be arranged so
as to please our Redeemer after full ascertainment of the truth; to the end
that even from our way of ordering the matter, with the Lord's approval, it
may appear to all that we are not moved by private grudge against any man,
but by zeal for God and for the adjustment of ecclesiastical order.

EPISTLE XIX: TO MARINIANUS, ARCHBISHOP.

   Gregory to Marinianus, Archbishop of Ravenna(3).

   Your Fraternity has been long aware after what manner the Church of
Ariminum has been hitherto deprived of pastoral government by reason of the
known bodily affliction of the priest who was ordained by us(4). Now we,
moved by the prayers of the inhabitants of that place, having frequently
exhorted him to return with the help of the Lord to his Church, if he
should feel himself relieved from this affliction of the head whereby he
was kept away, he has been expected now for four years since the leave of
absence given him. And, when at the instance of clergy and citizens who
have come from thence anti urged us with entreaties, we urgently exhorted
him to return with them, the Lord helping him, if able to do so, he begged
of us by a supplication in writing(5), that, inasmuch as by reason of this
affliction wherewith he is held he can in no wise rise to the government of
the same Church, or to the office undertaken by him, we should ordain a
bishop to this same Church. Hence, seeing that the charge laid upon us of
caring for all the Churches constrains us to see that pastoral guardianship
be no longer wanting to the flock of the faithful, and being compelled by
their entreaties, and by his renunciation on the ground of his own
inability, we have resolved that a bishop should be ordained to this same
Church of Ariminum: and, having issued our precept according to custom, we
have not failed to admonish the clergy and people of the same Church, to
the end that they may concur with concordant provision to choose for
themselves a prelate(6). We therefore exhort your Fraternity that him whom
all with one consent shall choose (as they themselves also have requested
leave to do) you cause to be summoned before you; and test him by cautious
enquiry on all sides. And if, by favour of the Lord, none of the things
that are punished with death in the text of the Heptateuch are found in
him, and if, on the report of trustworthy persons, his life should approve
itself to you, send him to us with the certification of his election,
adding your own letter of testification, to the end that a prelate of this
same Church may, under the ordering of the Lord, be by us consecrated.

EPISTLE XX: TO THE CLERGY AND PEOPLE ARIMINUM(7).

   Gregory to the Clergy, &c.

   Our pastoral charge constrains us to succour with anxious consideration
any Churches that are deprived of the government of a priest. Accordingly,
inasmuch as your Church has long been deprived of pastoral rule from the
malady, as you know, of its own priest, we, moved by your entreaties, have
not failed to admonish the said bishop, that, if he should feel himself
recovered from that malady, he should resume the ministry of the priesthood
undertaken by him. And be, having been again and again warned by us, has
now under the pressure of the same malady intimated by a supplication
addressed to us in writing that by reason of this malady he can by no means
rise to the government of the said Church or to the office undertaken by
him. We therefore, compelled by the hopeless condition of this same person,
have held it necessary to take thought for the setting in order of your
Church. We exhort, then, that all of you, with one consent, without noise
or disturbance, choose with the help of the Lord such a priest to preside
over you as may not be disapproved by the venerable canons, and also be
found worthy of so great a ministry. And let him, when required, come to us
to be ordained, with the solemnity of a decree attested by the
subscriptions of all and followed up by the written approval of the
visitor(8), to the end that your Church, by the Lord's ordering, may have
its own priest.

   We desire also that him whom your unanimity may have chosen you take
without delay to our brother and fellow- bishop Marinianus at Ravenna(9),
that, having been thoroughly examined and tested by him, he may be
supported by his testimony also when he comes to us.

EPISTLE XXIII: TO FORTUNATUS AND ANTHEMIUS(9a).

   Gregory to Fortunatus, bishop, and Anthemius, guardian (defensori).

   Catellus, the bearer of these presents, has informed us that his
sister, who had been betrothed to one Stephen, has, through divine mercy
moving her, been converted(1) in a monastery at Naples, and that the same
Stephen improperly detains a house and some other things belonging to her.
And, inasmuch as legal decrees (Caus. 17, q. 2, c. 28) have appointed that
a betrothed woman, should she wish to be converted, shall suffer no loss
whatever, let thy Fraternity, together with Anthemius the subdeacon,
endeavour by diligent enquiry to investigate the truth. And it; as we have
been informed, you find that the Stephen above-named is keeping a house or
anything else unjustly, let him be urgently warned by your exhortation to
restore without any delay or altercation what he unduly detains, and not to
defer under any kind of excuse the restitution of what is not his own. And
if perchance you find him neglect your exhortation, notify this to us,
giving also an accurate account of the facts of the case, to the end that,
when the merits of the case are known, he may be forced by other means, in
accordance with equity, to make the restitution which he scorns to make of
his own accord out of regard to honesty. Commending the bearer of these
presents to thy Fraternity, we exhort thee to allow him no longer to suffer
from delay on this account.

EPISTLE XXV: TO GREGORIA.

   Gregory to Gregoria, Lady of the Bed-chamber (cubicularioe) to Augusta.

   I have received the longed for letters of your Sweetness, in which you
have been at pains all through to accuse yourself of a multitude of sins:
but I know that you fervently love the Almighty Lord, and I trust in His
mercy that the sentence which was pronounced with regard to a certain holy
woman proceeds from the month of the Truth with regard to you: Her sins,
which are many, are forgiven her, for she loved much (Luke vii. 47). And
how they were forgiven is shewn also by what follows afterwards; that she
sat at the Lord's feet, and heard the word from His mouth (Luke x. 39)(2).
For, being rapt in the contemplative, she had transcended the active life,
which Martha her sister still pursued (Ib. 40). She also sought earnestly
her buried Lord, and, stooping over the sepulchre, found not His body. But,
even when the disciples went away, she remained standing before the door of
the sepulchre, and whom she sought as dead, Him she was counted worthy to
see alive, and announced to the disciples that He had risen again. And this
was by the wonderful dispensation of the loving-kindness of God, that life
should be announced by a woman's mouth, because by a woman's mouth had been
the first taste of death in Paradise. And at another time also, with
another Mary, she saw the Lord after His resurrection, and held His feet.
Bring before your eyes, I pray you, what hands held whose feet. That woman
who had been a sinner in the city, those hands which had been polluted with
iniquity, touched the feet of Him who sits at the right hand of the Father
above all the angels. Let us estimate, if we can, what those bowels of
heavenly loving-kindness are, that a woman who had been plunged through sin
into the whirlpool's depth should be thus lifted high on the wing of love
through grace. It is fulfilled, sweet daughter, it is fulfilled, what was
promised to us by the prophetic voice concerning this time of the holy
Church: And in that day the house of David shall be an open fountain for
ablution of the sinner and of her that is unclean (Zach. xiii. 1). For the
house of David is an open fountain for ablution to us sinners, because we
are washed from the filth of our iniquities by mercy now disclosed through
the son of David our Saviour.

   But as to what thy Sweetness has added in thy letters, namely that thou
wilt continue to be urgent with me till I write that it has been revealed
to me that thy sins are forgiven, thou hast demanded a difficult, nay even
an unprofitable thing; difficult indeed, because I am unworthy of having a
revelation made to me; but unprofitable, because thou oughtest not to
become secure about thy sins, except when in the last day of thy life thou
shall be able no longer to bewail them. But, until that day comes, thou
oughtest, ever suspicious and ever fearful, to be afraid of faults, and
wash them with daily tears. Assuredly the apostle Paul had already ascended
into the third heaven, had also been caught up into Paradise, and heard
secret words which it was not lawful for a man to speak (2 Cor. xii. 2,
&c.), and yet, still fearful, he said, I keep under my body, and bring it
into subjection, lest that by any means, while preaching to others, I
myself should become a castaway (1 Cor. ix. 27). One who is caught up into
heaven still fears; and shall one whose conversation is still on earth
desire already not to fear? Consider, most sweet daughter, that security is
wont to be the mother of carelessness. Thou oughtest not, then, in this
life to have security, whereby thou mayest be rendered careless. For it is
written, Happy is the man that is always afraid (Pray. xxviii. 14). And
again it is written, Serve the Lord in fear, and rejoice unto him with
trembling (Ps. ii. 11). In short, then, it must needs be that in the time
of this life trembling possess your soul, to the end that it may hereafter
rejoice without end through the joy of security. May Almighty God fill your
soul with the grace of His Holy Spirit, and, after the tears which you
daily shed in prayer, bring you to eternal joys.

EPISTLE XXVI: TO THEOCTISTA, PATRICIAN(3).

   Gregory to Theoctista, &c.

   That your Excellency, though placed in so great a tumult of affairs, is
full of the fruitfulness of the sacred word, and incessantly pants after
eternal joys, for this I give great thanks to Almighty God, in that in you
I see fulfilled what is written of the elect fathers, But the children of
Israel walked on dry land through the midst of the sea (Exod. xv. 19). But
on the other hand, I am come into the depth of the sea, and the storm hath
overwhelmed me (Ps. lxviii. 3)(4). But you, as I see, walk with dry feet
through the waves of secular affairs to the country of promise. Let us give
thanks, then, to that Spirit who lifts up the hearts which He fills; who
amid the tumults of men makes a solitude in the soul; and in whose presence
there is no place, wherein a soul moved by compunction can be, which is not
a secret one. For you inhale the odour of eternal sweetness, and so
ardently love the bridegroom of your soul as to be able to say with the
heavenly bride, Draw me after thee; we run in the odour of thine ointments
(Cant. i. 3). But in the letters of your Excellency I find this deficiency;
that you have been unwilling to tell me about your most serene mistress,
how studiously she reads, or how she is moved by compunction in her
reading. For your presence ought to be of great advantage to her, that amid
the billows of affairs under which she continually suffers and by which,
whether she will or no, she is drawn abroad, she may be recalled inwardly
to the love of the heavenly country. And this also you ought to
investigate, as often as tears are given her for her soul, whether her
compunction arises still from fear, or whether now from love(5).

   For there are two kinds of compunction, as you know: one that is afraid
of eternal pains, the other that sighs for heavenly rewards; since the soul
that is athirst for God is first moved to compunction by fear, and
afterwards by love. For in the first place it is affected to tears because,
while recollecting its evil doings, it fears to suffer for them eternal
punishments. But, when fear has died away in the anxiety of a long sorrow,
a certain security has birth from a sense of pardon; and the mind is
enflamed with love of heavenly joys. And one who previously wept for fear
of punishment begins afterwards to weep most bitterly for being kept back
from the kingdom. For the soul contemplates what are those choirs of
angels, what is the very society of blessed spirits, what the vision of the
inward brightness of God; and laments more for the lack of unending good
than it wept before when it feared eternal evil; and thus it comes to pass
that the compunction of fear, when perfected, draws the mind to the
compunction of love. All this is well described in the sacred and true
history, understood figuratively, which says, Axa the daughter of Caleph
sighed sitting on an ass. And her father said to her, What wouldest than?
Who answered, Give me a blessing, Thou hast given me a South and dry land;
give me also a watered land. And her father gave her the upper springs, and
the nether springs (Josh. xv. 18)(6). For indeed Axa sits on an ass, when
the soul presides over the irrational motions of the flesh. And sighing she
seeks a watered land from her father, because the grace of tears is to be
sought with great longing from our Creator. For there are some who have
already freely received the gift of speaking in behalf of justice, of
protecting the oppressed, of giving of their own to the needy, of having
ardour of faith, but have not yet the grace of tears. These, that is to
say, have a South and dry land, but still need springs of water; because,
while they are occupied in good works, wherein they are great and fervent,
they have still sore need (either from fear of punishment, or from love of
the heavenly kingdom) to lament the sins which they cannot be without while
they live. But since, as I have said, there are two kinds of compunction,
her father gave her the upper springs and the nether springs. For the soul
receives the upper springs, when she afflicts herself in tears for desire
of the heavenly kingdom; but she receives the nether springs, when she
shudders with weeping at the punishments of hell. And indeed the nether
springs are given first, and the upper springs afterwards. But, because the
compunction of love is far above the other indignity, there was need for
the upper springs to be mentioned first, and the nether springs afterwards.
You then, who through the operation of the Almighty Lord know by experience
both kinds of compunction, ought anxiously to try to discover day by day
how much you are profiling your most serene mistress by your words.

   Further, I beg you to take especial care to instruct in good morals the
little lords whom you are bringing up, and to admonish the glorious eunuchs
who are appointed to attend them that they should speak to them such things
as may move their minds to mutual charity between themselves and to
gentleness towards subjects; lest, if they should conceive now any grudge
against each other, it should break out openly hereafter. For in truth the
words of those who bring up children will be either milk, if they are good,
or poison if they are evil. Let them therefore so speak now to the little
ones that the latter may shew hereafter what good words they had sucked
from the months of those who nursed them.

   Furthermore, my beloved son, Sabinianus the deacon, has brought thirty
pounds of gold, sent by your Excellency to be given for the redemption of
captives and for distribution to the poor; with regard to which I rejoice,
but tremble for myself, seeing that I shall have to render an account
before the tremendous Judge, not only of the substance of Saint Peter,
Prince of the apostles, but also of your possessions. But to you may
Almighty God return heavenly things for earthly, and eternal for temporal.
I have now to inform you that from the city of Crotona, which, lying on the
Adriatic Sea in the land of Italy, was taken last year by the Lombards,
many noble men and many noble women were led away captive, and children
were parted from their parents, parents from their children, husbands from
their wives, and wives from their husbands; of whom some have already been
redeemed. But, because of the heavy prices put upon them, many have
remained so far in the hands of those most abominable Lombards. But I sent
at once for their redemption a moiety of the money sent by you. Out of the
other moiety I have arranged for the purchase of bed-clothes for the
handmaidens of God whom you in Greek language call monastriae; seeing that
they suffer from grievous bareness in their beds during the very severe
cold of this winter; there being many of them in this city. For, according
to the official list of them, they are found to be three thousand in
number. They do indeed receive fourscore pounds a year from the possessions
of Saint Peter, Prince of the apostles. But what is this for so great a
multitude, especially in this city, where everything is so dear? Their
life, moreover, is such, and strict to such a degree in tears and
abstinence, that we believe that, but for them, not one of us could have
subsisted for so many years in this place among the swords of the Lombards.

   Furthermore, I send you, as a blessing from Saint Peter the apostle, a
key from his most sacred body; with respect to which key the miracle has
been wrought which I now relate. A certain Lombard, having found it on his
entrance into a city in the parts beyond the Po, and, paying no regard to
it as Saint Peter's key, but wishing to make something of it for himself in
that he saw it to be of gold, took out a knife to cut it. But presently
seized by a spirit, he plunged the knife wherewith he had thought to cut it
into his own throat, and in the same hour fell down dead. And when
Autharith, king of the Lombards(7), and many others belonging to him came
to the place, and he who had stabbed himself was lying apart in one place
dead, and this key on the ground in another, exceeding fear came upon all,
so that no one ventured to lift this same key from the ground. Then a
certain Lombard who was a Catholic, and known to be given to prayer and
almsgiving, Minulf by name, was called, and himself lifted it from the
ground. But Autharith, in consideration of this miracle, made another
golden key, and sent it along with this to my predecessor of holy memory,
declaring what kind of miracle had through it occurred. I have taken
thought, then, to send your Excellence this key, through which Almighty God
cut off a proud and faithless man, that through it you who fear and love
Him may be enabled to have both present and eternal welfare.

EPISTLE XXVII: TO ANASTASIUS, BISHOP.

   Gregory to Anastasius, Bishop of Antioch.

   I have received through the hands of our common son the deacon
Sabinianus the longed for letter of your most sweet Holiness, in which the
words have flowed not from your tongue but from your soul. And it is not
surprising that one speaks well who lives perfectly. And, since you have
learnt, through the Spirit teaching you in the school of the heart, the
precepts of life--to despise all earthly things and to speed to the
heavenly country,--in proportion as you have advanced in good you think
what is good of others. But, when I heard many things said in the letters
of your Blessedness in praise of me, I understood your intention; how that
you wished to describe not what I am, but what I ought to be. But as to
your saying that I ought to remember my manner of life, and on no account
give place to the malignant spirit who seeks to sift souls, I indeed
recollect myself to have been always of bad manner of life, and hasten to
overcome and put an end to this my manner of life, if I can. If however, as
you believe, I have had anything good in me, I trust in the help of
Almighty God that I have not forgotten it. But your Holiness, as I see, by
the words of sweetness at the beginning and the words that follow, has
wished your letter to be like a bee, which carries both honey and a sting,
satiating me with the honey and piercing me with the sting. But meanwhile I
return to meditation on the words of Solomon, That better are the wounds of
one that loves than the kisses of a flattering foe (Prov. xxvii. 6). Thus,
as to your saying that we ought not to give occasion of offence for no
cause at all, this is what your son, our most pious lord (for whose life we
ought continually to pray) has already written repeatedly; and what he says
out of power I know that you say out of love. Nor do I wonder that you have
made use of imperial language in your letters, since there is a very close
relationship between love and power. For both presume in a princely way;
both ever speak with authority.

   And indeed on the receipt of the synodical epistle of our brother and
fellow-bishop Cyriacus it was not worth my while to make a difficulty on
account of the profane title at the risk of disturbing the unity of holy
Church: but nevertheless I took care to admonish him with respect to this
same superstitious and proud title, saying that he could not have peace
with us unless he corrected the elation of the aforesaid expression, which
the first apostate invented. You, however, ought not to say that this is a
matter of no consequence, since, if we bear it with equanimity, we are
corrupting the faith of the Universal Church; for you know how many not
only heretics but heresiarchs have issued from the Constantinopolitan
Church. And, not to speak of the injury done to your dignity, if one bishop
is called Universal, the Universal Church comes to ruin, if the one who is
universal falls. But far, far be this levity from my ears. Yet I trust in
Almighty God that what He has promised He will soon fulfil; Whosoever
exalteth himself shall be humbled (Luke xiv. 11).

   So much, in the midst of many occupations. I have briefly replied to
what you have said in your letters: for what I ought not just now to
express in writing remains imprinted on my mind. I beg your Blessedness
always to recall me to your memory in your holy prayers, that so your
intercessions may rescue me from temporal and eternal ills. Pray moreover
zealousy and fervently for the most serene lord the Emperor; for his life
is very necessary for the world. I refrain from saying more, for I doubt
not that you know.

EPISTLE XXVIII: TO THEODORE, PHYSICIAN.

   Gregory to Theodore, Physician at Constantinople.

   My most beloved son the deacon Sabinianus(8), on his return to me,
brought me no letter from your Glory; but he conveyed hither what had been
sent for the poor and captives; whence I understood the reason. It was that
you would not speak by letters to a man, having by a good deed made your
address to Almighty God. For this same deed of yours has a voice of its
own, which calls to the secret ears of God, as it is written, Hide thy alms
in the bosom of the poor, and it shall entreat for thee (Eccles. xxix. 15).
And indeed to me, I confess, it is sad to expend what is not my own, and to
add to the accounts which I keep of the substance of the Church those also
of the property of my most sweet son the lord Theodore. And yet I rejoice
with your benignity that you carefully attend to and observe what the Truth
says; Give alms, and behold, all things are clean unto you (Luke xi 41);
and this which is written, Even as water quencheth fire, so alms quench sin
(Ecclus. iii. 33). Paul the apostle also says, Let your abundance supply
their want, that their abundance also may be a supply to your want (2 Cor.
viii. 14). Tobias admonishes his son, saying, If thou hast much, give
abundantly; but if thou hast little, of that little impart willingly (Tob.
iv. 9). You therefore observe all these precepts: but we beg you to pray
for us, lest we should dispense the fruits of your labours indiscreetly,
and not as need requires; lest from that whereby you diminish sins we
should heap up sins. Now may Almighty God keep you under His protection,
and so grant you human favour in an earthly court as to bring you after a
long life to the eternal joys of a heavenly court.

   We send you as the benediction of Saint Peter, Prince of the apostles,
whom you greatly love, a key from his most sacred body, in which is
enclosed iron from his chains, that what bound his neck for martyrdom, may
loose yours from all sins.

EPISTLE XXX: TO NARSES, THE RELIGIOUS (Narsae relegioso)(9)

   Gregory to Narses, &c.

   When I was sending Romanus the guardian (defensorem) to the royal city,
he sought long your letters, but they could not be found:

but afterwards they were found among many letters from other persons, your
Sweetness, therein telling me of your afflictions and tribulations of
spirit, and making known the oppositions to you of bad men. But, I pray
you, in all this recall to your mind what I believe too that you never
forget, That all who will live godly in Christ stiffer persecution. (2 Tim.
iii. 12). And with regard to this I confidently say that you would live
less godly if you suffered persecution less. For let us hear what else the
same teacher of the Gentiles says to his disciples; Yourselves know,
brethren, our entrance in unto you, that it was not in vain; for we lead
before suffered and been shamefully entreated (1 Thess. ii. 1). Lo, most
sweet son, the holy preacher declared that his entrance would have been of
no effect, if he had not been shamefully entreated; and thy Charity wishes
to say good things, but refuses to endure evil things. Wherefore thou must
needs gird thyself up more tightly in the midst of adverse circumstances,
that adversity itself may the more increase thy desire for the love of God
and thy earnestness in good works. So the seeds of harvests germinate the
more fruitfully for being covered over with frost; so fire is kept down by
a blast, that it may grow greater. I know indeed that from the perverse
speeches of so many evil tongues thou endurest a violent storm, and bearest
in thy soul billows of contradictions. But remember what the Lord says by
the Psalmist, I heard thee in the secret place of storm; I proved thee at
the waters of contradiction (Psal. lxxx. 8) (9a). For, if in the midst of
them that contradict thou doest the things that are of God, then thou art
proved a true worker.

   Further, your most sweet Charity has written to me that I should write
something in the way of admonition to the monasteries which, through your
prayers and influence, have been instituted by our son the lord Paul. But,
if they are vessels of God, I know that they have through the grace of
compunction a fountain of wisdom within, and ought not to take in the
little drops of my dryness. Further, your perfect wisdom recollects that in
Paradise there was no rain, but a fountain ascended from the midst of
Paradise to water the face of the ground. Those souls, then, that through
the grace of compunction have a fountain in themselves have no need of rain
from another's tongue.

   Further, you inform me in your letter of the passing away of the lady
Esychia (1); and I rejoiced with great exultation that that good soul,
which laboured in a foreign country, has arrived happily at its own.
Further, greet in my behalf my glorious daughters, the lady Dominica and
the lady Eudochia. But, inasmuch as I hear that it is now a long time since
the aforesaid lady Dominica was made a prioress, let your Charity watch
over her in this regard; that, as she is no longer compelled to serve in
the toil of an earthy court, she may fly perfectly from all noises of this
world, devote herself entirely to God, and leave no part of herself outside
herself; but that she also gather together as many souls as she can to the
service of her Creator, that their minds through her word may receive the
grace of compunction, and that she herself may so much the more speedily be
absolved from all her sins as, through her life and her tongue, the souls
of others also shall have broken loose from the bands of sins. Moreover,
since no one among men in this world is without sin (and what else is
sinning but flying from God?), I say confidently that this my daughter also
has some sins. Wherefore, that she may perfectly satisfy her mistress, that
is eternal Wisdom, let her, who fled alone, return with many. For the guilt
of turning away will be imputed to no one who in returning brings back
gain.

   Further, I beg you to greet in my behalf the lord Alexander and the
lord Theodorus. But with respect to your saying in your letter that I ought
to write to my most excellent daughter the lady Gurdia, and her most holy
daughter the lady Theoctista (2), and their magnificent husbands, the lord
Marinus and the lord Christidorus, and to give them some admonition about
their souls, your most sweet Greatness well knows that there are none at
present in the city of Constantinople who can translate well into Greek
what has been dictated in Latin. For keeping to the words, but attending
little to the sense, they both fail to make the words understood and also
mangle the sense. On this account I have written shortly to my aforesaid
daughter the lady Gurdia; but have not addressed the others. Further, I
have sent you two camisiae and four oraria, which I beg may be humbly
offered, with the blessing of St. Peter, to the aforesaid men. Besides, a
certain person on his death has left me by will a little boy; taking
thought for whose soul, I have sent him to your Sweetness, that he may live
in this world in the service of one through whom he may be able to attain
to the liberty of heaven. Further, I beg your most sweet Charity to visit
frequently my most beloved son, the deacon Anatolius, whom I have sent to
represent the Church in the royal city, that after the toils which he
endures in secular causes he may find rest with you in the word of God, and
wipe away the sweat of this his earthly toil as it were with a kind of
white napkin. Commend him to all who are known to you, though I am sure
that, if he is perfectly known, he needs no commendation. Yet do you shew
with regard to him how much you love the holy apostle Peter, and me. Now
may Almighty God guard your Charity, to me most sweet, from enemies within
and without, and, when it shall please Him, bring you to heavenly kingdoms.

EPISTLE XXXI: TO CYRIACUS, BISHOP.

   Gregory to Cyriacus, Bishop of Constantinople.

   We have received the letters of four Blessedness, which speak to us in
words not of the tongue but of the soul. For they open to me your mind,
which, however, was not closed to me, since of myself I retain experience
of the same sweetness. Wherefore I return thanks continually to Almighty
God, since, if charity the mother of virtues abides in your heart towards
us, you will never lose the branches of good works, seeing that you retain
the very root of goodness. You ought, then, to shew the beauty of this
charity to me and to all your brethren by this good work in the first
place, -- your hastening to discard that word of pride whereby grave
offence is engendered in the Churches, thus fulfilling in all ways what is
written, Endeavouring to keep the unity of the Spirit in the bond of peace
(Ephes. iv. 3): and again, Give none occasion to the adversary to speak
reproachfully (1 Tim. v. 14). For then will true charity be displayed, if
there is no schism among us through an example of pride, For, as for me, I
call Jesus to witness in my soul, that to no one among men from the highest
to the lowest do I wish to give occasion of offence. I desire that all
should be great and honourable, yet so that their honour detract not from
the honour of Almighty God. For whoso covets to be honoured against God to
me is not honourable. But, that you may learn what good will I have towards
your Blessedness, I have sent my son the deacon Anatolius to the feet of
our most pious lords, for satisfying their Piety and your Fraternity that I
desire to injure no man m this matter, but to keep the humility that is
pleasing to God, and the concord of holy Church. And because Antichrist,
the enemy of God, is near at hand, I studiously desire the he may not find
anything belonging. to himself, not only in the manners, but even m the
titles of priests. Let then what has been introduced after a new fashion be
removed in like manner as it was brought in, and peace in the Lord will
remain with us inviolate. For what pleasantness, what charity, will there
be amongst us, if we cheer ourselves up with words, while we are galled by
facts? Let then your Holiness so act that we may feel in our inmost hearts
the good things you speak of, to the end that, the hearts of priests being
in unanimity, when we supplicate for the life of our most pious lords, we
may be counted worthy to be heard all the more as peace illuminates your
prayers before the eyes of God, and no stain of discord darkens them.

EPISTLE XXXII: TO ANASTASlUS, PRESBYTERS (3).

   Gregory to Anastasius, &c.

   That a good man out of the good treasure of his heart bringeth forth
good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both
in thy habitual life and lately also in thy epistle; wherein I find two
persons at issue with regard to virtues; that is to say, thyself contending
for charity, and another for fear and humility. And, though occupied with
many things, though ignorant of the Greek language, I have nevertheless sat
as judge of your contention. But, in very truth, thou hast, in my judgment,
thyself conquered thy opponent by the apostolical sentence, which I
proffered to you during your contention, That there is no fear in charity,,
but perfect charity casteth out fear; because fear hath torment. He that
feareth is not made perfect in charity. I know then how much thy Fraternity
is made perfect in charity. And, since thou lovest Almighty God much, thou
oughtest to presume on thy neighhour much. For it is not places or ranks
that make us neighbours to our Creator; but either our good deserts join us
to Him, or our bad deserts separate us from Him. Since, then, it is still
uncertain what any one is inwardly, how was it that thou wast afraid to
write, ignorant as thou art as to which of us two is the superior? And
indeed that thou livest well I know, but I am conscious myself of being
burdened by many sins. And though thou art thyself a sinner, still thou art
much better than I, since thou bearest thine own sins only, but I those
also of the persons committed to me. In this, then, I look upon thee as
lofty, in this I look upon thee as great, that in a great place and lofty
before human eyes thou hast not felt thyself advanced at all. For therein,
while honour is paid thee by men outwardly, thy mind is sunk into depths,
because burdened by distracting cares. But to thee Almighty God has done as
it is written; He hath laid down ascents in the heart, in the valley of
tears (Ps. lxxxiii. 6). To me, however, thou mightest have appeared far
loftier, far more sublime, hadst thou never undertaken the leadership of
the monastery which is called Neas, seeing that in that monastery, as I
hear, there is indeed an appearance of monks kept up, but many secular
things are done under the garb of sanctity. But even to this I shall think
that heavenly grace has brought thee, if what in that place displeases
Almighty God should be corrected under thy guidance.

   But, since there have been wont to be quarrels between the father of
this same monastery and the pastor of the Church of Jerusalem, I believe
that Almighty God has willed that thy Love and my most holy brother and
fellow- priest Amos should be at the same time at Jerusalem for this end,
that the quarrels which I have spoken of should be put an end to. Shew,
then, now how much you loved before. For I know that both of you are
abstinent, both learned, both humble; whence the glory of our Saviour must
needs be praised, according to the language of the Psalm, in timbrel and
chorus (Ps. cl. 4). For in a timbrel the sound from the skin is dry, but in
a chorus there is a concord of voices. What therefore is denoted by a
timbrel but abstinence, and what by a chorus but unanimity? Since then by
abstinence ye praise the Lord in timbrel, I beg that by unanimity ye praise
Him in chorus. The Truth also in person says, Have salt in yourselves, and
have peace one   with another (Mark ix. 50). What is denoted by salt but
wisdom, as Paul attests, who says, Let your speech be alway in grace,
seasoned with salt (Col. iv. 6)? Since, then, we know that you have salt
through the teaching of the heavenly word, it remains that through the
grace of charity you keep with all your hearts peace between yourselves.
All this I say, dearest brother, because I love you both exceedingly, and
am much afraid lest the sacrifices of your prayers should be stained by any
dissension between you.

   The blessing which you sent, first by Exhilaratus the Secundicerius
(4), and afterwards by Sabinianus the deacon, I received with thanksgiving,
since from a holy place it became you to send holy things, and to shew by
your very gift whom you serve continually. May Almighty God protect you
with His right hand, and preserve you scatheless from all evils.

EPISTLE XXXIII: TO MAURICIUS AUGUSTUS.

   Gregory to Mauricius Augustus.

   The provident piety of my lords, test perchance any scandal might be
engendered in the unity of Holy Church by the dissension of priests, has
once and again deigned to admonish me to receive kindly the representatives
of my brother and fellow-priest Cyriacus, and to give them liberty to
return soon. And although, most pious lord, all your injunctions are
suitable and provident, yet I find that by such an admonition I am reproved
as being m your judgment indiscreet. But, even though my mind has been
wounded in no slight degree by a proud and profane title, could I possibly
be guilty of so great indiscretion as not to know what I owed to the unity
of the faith and to ecclesiastical concord, and to refuse to receive the
representatives and the synodical letter of my brother on account of
bitterness from whatever cause intervening? Far be this from me. Such
wisdom had been unwisdom. For what is due from us for conserving unity of
faith is one thing; what is due for restraining elation is another. Times
therefore were to be distinguished, lest the newness of my aforesaid
brother might in any point be disturbed (5). Whence also I received his
representatives with great affection. Whatever charity I owed to them I
displayed, and honoured them more than it had been the ancient custom to
do, and caused them to celebrate the sacred solemnities of mass with me;
since, even as my deacon ought not to serve, for exhibition of the sacred
mysteries, him who has either committed the sin of elation or corrects it
not himself when committed by others, so it was right that his ministers
should attend, in the celebration of mass, on me, who, under the keeping of
God, have not fallen into the error of pride.

   I have however taken care to admonish earnestly the same my brother and
fellow-bishop that, if he desires to have peace and concord with all, he
must refrain from the appellation of a foolish title. As to this, the piety
of my lords has charged me in their orders, saying that offence ought not
to be engendered among us for the appellation of a frivolous name. But I
beseech your imperial Piety to consider that some frivolous things are very
harmless, and others exceedingly harmful. Is it not the case that, when
Antichrist comes and calls himself God, it will be very frivolous, and yet
exceedingly pernicious? If we regard the quantity of the language used,
there are but a few syllables; but if the weight of the wrong, there is
universal disaster. Now I confidently say that whosoever calls himself, or
desires to be called, Universal Priest, is in his elation the precursor of
Antichrist, because he proudly puts himself above all others. Nor is it by
dissimilar pride that he is led into error; for, as that perverse one
wishes to appear as above all men, so whosoever this one is who covets
being called sole priest, he extols himself above all other priests. But,
since the Truth says, Every one that exalteth himself shall be humbled
(Luke xiv. 11; xviii. 14), I know that every kind of elation is the sooner
burst as it is the more inflated. Let then your Piety charge those who have
fallen into an example of pride not to generate any offence by the
appellation of a frivolous name. For I, a sinner, who by the help of God
retain humility, need not to be admonished to humility. Now may Almighty
God long guard the life of our most serene lord for the peace of holy
Church and the advantage of the Roman republic. For we are sure, that if
you live who fear the. Lord of heaven, you will allow no proud doings to
prevail against the truth.

EPISTLE XXXIV. TO EULOGIUS, BISHOP.

   Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of
Antioch (6).

   The charity wherewith I am greatly bound to you allows me by no means
to keep silence, that your Holiness may know all that is going on among us,
and, deceived by no false rumours, may keep more perfectly the way of your
justice and rectitude, as you have perfectly begun to do. Now the
representatives (responsales) of our brother and fellow-bishop Cyriacus
came to me, bringing me his synodical epistle. And indeed between us and
him there is, as your Blessedness knows, serious difference on account of
the appellation of a profane name; but I thought that his representatives
sent in the cause of the faith ought to be received, lest the sin of
elation which has arisen in the Constantinopolitan Church almost against
all priests, might cause l a shaking of the faith and a breach in
ecclesiastical unity. I also caused the same representatives, inasmuch as
they very humbly requested it, to celebrate with me the solemnities of
mass, because, as I have taken care to intimate to the most serene lord the
Emperor, it was right that the representatives of our brother and fellow
priest Cyriacus should communicate with me, since by God's help I have not
fallen into the error of elation. But my deacon ought not to celebrate the
solemnities of mass with our aforesaid-brother Cyriacus, since, through a
profane title, he has either committed or accedes to the sin of pride; lest
if he (my deacon) proceeds (7) with one who is in such a position of
elation, we might seem (which God forbid) to confirm the vanity of that
foolish name. But I have taken care to admonish our said brother to correct
himself of such elation, since, if he does not correct it, he will in no
way have peace with us.

   Furthermore, our said brother in his synodical letters has by the grace
of God expressed himself in all respects as a Catholic. But he has
condemned a certain Eudoxius, whom we find neither condemned in synods, nor
repudiated by his predecessors in their synodical letters (8). It is true
that the canons of the council of Constantinople condemn the Eudoxiaus; but
they say nothing as to who their author Eudoxius was. But the Roman Church
does not possess so far these same canons, or the acts of that council, nor
has it accepted them, though it has accepted  this same synod with regard
to what was defined by it against Macedonius. It does certainly repudiate
the other heresies therein spoken of, which had already been condemned by
other Fathers: but so far it knows nothing about the Eudoxians. Some things
are indeed told in Sozomen's history about a certain Eudoxius, who is said
to have usurped the episcopate of the Church of Constantinople. But this
history itself the Apostolic See refuses to accept, since it contains many
false statements, and praises Theodore of Mopsuestia too much, and says
that he was a great doctor of the Church even to the day of his death. It
remains then that, if any one receives that history, he contradicts the
synod held in the times of Justinian of pious memory concerning the three
chapters. But one who cannot contradict this synod must needs reject that
history. Moreover in the Latin language we have so far found nothing about
this Eudoxius, either in Philaster or in the blessed Augustine, who wrote
much about heresies, Let therefore your Charity inform me in your letters
if any one of the approved Fathers among the Greeks has made mention of
him.

   Furthermore three years ago, with reference to the case of the monks of
Isauria, who were accused as being heretics (9), my brother and fellow-
bishop the lord John once sent me letters for my satisfaction, in which he
attempted to shew that they had contradicted the definitions of the synod
of Ephesus; and he forwarded to me certain chapters, purporting to be those
of the same synod, which they were said to oppose (1). Now among other
things it was in these chapters asserted concerning the soul of Adam, that
by sin it did not die, in that the devil does not enter into the heart of
man; and that whoso said it was so was anathema. When this was read to me I
was much grieved. For if the soul of Adam, who was the first to sin, did
not die by sin, how was it said to him concerning the forbidden tree, In
the day that ye eat thereof ye shall surely die (Gen. ii. 17)? And
certainly Adam and Eve ate of the forbidden tree, and yet in their flesh
they lived afterwards more than nine hundred years. It is therefore evident
that in his flesh he did not die. If then he did not die in his soul, the
impious conclusion follows that God pronounced a false sentence concerning
him, when He said that in the day that he ate he should die. But far be
this error, far be it from the true faith. For what we say is, that the
first than died in soul in the day that he sinned, and that through him the
whole human race is condemned in this penalty of death and corruption. But
through the second man we trust that we can be freed, both now from the
death of the soul, and hereafter from all corruption of the flesh in the
eternal resurrection: -- as moreover we said to the aforesaid
representatives; 'We say that the soul of Adam died by sin, not from the
substance of living, but from the quality of living. For, inasmuch as
substance is one thing, and quality another, his soul did not so die as not
to be, but so died as not to be blessed. Yet this same Adam returned
afterwards to life through penitence. (1)

   But that the devil enters into the heart of man cannot be denied, if
the Gospel is believed. For it is there written, And after sop Satan
entered into hint (John xiii. 27).

And again it is therein also said, When the devil had now put himself into
the heart of Judas, that Judas should betray Him (Ibid. 2). He that denies
this falls into Pelagian heresy. Seeing then that, having examined the
Ephesine synod, we found nothing of the kind to be contained therein, we
caused to be brought to us also a very old Codex of the same synod from the
Church of Ravenna, and we found it to agree with the report of the synod
which we have so as to differ in no respect, and to contain nothing else in
its decree of anathema and rejection, except that they reject the twelve
chapters of Cyril of blessed memory. But this whole argument we set forth
much more fully and particularly to his representatives when they were with
us, and most fully satisfied them. Wherefore lest either these or any like
things should creep in yonder, so as to cause offence to holy Church, it is
necessary for us to indicate these things to your Holiness. And, although
we know our brother and fellow-bishop Cyriacus to be orthodox, yet on
account of others we ought to be cautious, that the seeds of error may be
trampled down before they spring up to public view.

   I received the letters of your Holiness on the arrival here of our
common son the deacon Sabinianus; but, as their bearer is already prepared
for departure and cannot be detained, I will reply when the deacon, my
responsalis, comes.

EPISTLE XXXV: TO DOMINICUS, BISHOP.

   Gregory to Dominicus, Bishop of Carthage.

   Though we believe that thy Fraternity gives attention with pastoral
vigilance to the care of monasteries, yet we think it necessary to inform
you of what we have learnt about a monastery in the African province. Now
the abbot Cumquodeus, the bearer of these presents, complaints that, if at
any, time he wishes to restrain under regular discipline the monks over
whom he presides, they at once leave the monastery, and are allowed to
wander wherever they will. Seeing, then, that this is both altogether
pernicious to themselves and also sets an example of perdition to others,
we exhort your Fraternity that, if it is so, you should bring
ecclesiastical censure to bear upon them, and withhold them by suitable
punishment from such undoubted presumption; and that you should so bring
them to obedience by salubrious provision, subduing their proud minds to
the yoke of discipline, that correction may recall from guilt others whom
their example might have provoked to similar transgression, and teach them
to obey their superiors, as is fit. But, since he tells us that stray monks
are defended by some bishops, let your Fraternity give careful attention to
this, and restrain them by your menaces in all ways from such defence.

   The month of July, Indiction 15.

EPISTLE XXXVIII. TO DONUS, BISHOP.

   Gregory to Donus, Bishop of Messana (Messene).

   The ordinances both of the sacred canons and of the laws allow the
utensils of the Church to be sold for the redemption of captives. And so,
seeing that Faustinus, the bearer of these presents, is proved to have
contracted a debt of three hundred and thirty solidi for the purpose of
redeeming his daughters from the yoke of captivity, and that, thirty
thereof having been repaid, it is certain that he has not sufficient means
for the repayment of the remaining sum, we exhort thy Fraternity by this
communication that thou by all means give him fifteen pounds, taking his
receipt for the same, out of the silver in thy hands belonging to the
Meriensian Church, of which he is known to be a soldier; so that, it being
sold, and the debt paid, he may be freed from the bond of his obligation.
But of this also your Fraternity should be careful, that in case of the
aforesaid Church having so much current coin, he should receive from it the
amount above-written; but otherwise you must needs supply him for the
purpose in view with the sum we have stated from the consecrated vessels.
For, as it is a very serious thing to sell idly ecclesiastical utensils, so
on the other hand it is wrong, under pressing necessity of this kind, for
an exceedingly desolated Church to prefer its property to its captives, or
to loiter in redeeming them.

EPISTLE XXXIX. TO JOHN, BISHOP.

   Gregory to John, Bishop of Syracuse.

   Lest attention to secular affairs should disjoin the hearts of
religious men (which God forbid) from mutual charity, very earnest
endeavour should be made to bring any matter that has come into dispute to
the easiest possible termination. Since, then, from the information of
Caesarius, abbot of St. Peter's monastery, constituted in a place called
Baias, we find that between him and John, abbot of St. Lucia's monastery,
constituted in the city of Syracuse, there has arisen a serious question
about certain boundaries, we, lest this contention should be prolonged
between them, have taken thought for their dispute being terminated by the
determination of a land-measurer. And accordingly we have written to the
defensor Fantinus, bidding him direct John the land-measurer, who has gone
from Rome to Panormus, to resort to your Fraternity.

   We exhort, therefore, that you go with him to the places about which
there is contention, and, both parties having been brought together, cause
the places in dispute to have their boundaries defined in your presence,
though still with a claim of prescription for forty years preserved to
either party. But, whatever may be determined, let it be your Fraternity's
anxious and studious care to have it so observed that no strife may
henceforth be stirred up anew, nor any further complaint reach us.

   We believe that it is not unknown to your Fraternity that the venerable
abbot Caesarius was formerly our friend; and therefore, saving equity, we
commend him to you in all respects, And, seeing that he is entirely
inexperienced in secular causes, it is needful for him to be aided by your
solicitude; yet so that, in this as in all cases, you observe, as is fit,
reason and justice.

EPISTLE XL: TO EULOGIUS, BISHOP.

   Gregory to Eulogius, Bishop of Alexandria.

   Your most sweet Holiness has spoken much in your letter to me about the
chair of Saint Peter, Prince of the apostles, saying that he himself now
sits on it in the persons of his successors. And indeed I acknowledge
myself to be unworthy, not only in the dignity of such as preside, but even
in the number of such as stand. But I gladly accepted all that has been
said, in that he has spoken to me about Peter's chair who occupies Peter's
chair. And, though special honour to myself in no wise delights me, yet I
greatly rejoiced because you, most holy ones, have given to yourselves what
you have bestowed upon me. For who can be ignorant that holy Church has
been made firm in the solidity of the Prince of the apostles, who derived
his name from the firmness of his mind, so as to be called Petrus from
petra. And to him it is said by the voice of the Truth, To thee I will give
the keys of the kingdom of heaven (Matth. xvi. 19). And again it is said to
him, And when thou art converted, strengthen thy brethren (xxii. 32). And
once more, Simon, son of Jonas, lovest thou Me? Feed my sheep (Joh. xxi.
17). Wherefore though there are many apostles, yet with regard to the
principality itself the See of the Prince of the apostles alone has grown
strong in authority, which in three places is the See of one[2]. For he
himself exalted the See in which he deigned even to rest and end the
present life. He himself adorned the See to which he sent his disciple as
evangelist. He himself stablished the See in which, though he was to leave
it, he sat for seven years. Since then it is the See of one, and one See,
over which by Divine authority three bishops now preside, whatever good I
hear of you, this I impute to myself. If you believe anything good of me,
impute this to your merits, since we are one in Him Who says, That they all
may be one, as Thou, Father, art in me, and I in thee that they also may be
one in us (Joh. xvii. 21). Moreover, in paying you the debt of salutation
which is due to you, I declare to you that I exult with great joy from
knowing that you labour assiduously against the barkings of heretics; and I
implore Almighty God that He would aid your Blessedness with His
protection, so as through your tongue. to uproot every root of bitterness
from the bosom of holy Church, lest it should germinate again to the
hindrance of many, and through it many should be defiled. For having
received your talent you think on the injunction, Trade till I come (Luke
xix. 13). I therefore, though unable to trade at all nevertheless rejoice
with you in the gains of your trade, inasmuch as I know this, that if
operation does not make me partaker, yet charity does make me a partaker in
your labour. For I reckon that the good of a neighbour is common to one
that stands idle, if he knows how to rejoice in common in the doings of the
other.

   Furthermore, I have wished to send you some timber: but your
Blessedness has not indicated whether you are in need of it: and we can
send some of much larger size, but no ship is sent hither capable of
containing it: and I think shame to send the smaller sort. Nevertheless let
your Blessedness inform me by letter what I should do.

   I have however sent you, as a small blessing from the Church of Saint
Peter who loves you, six of the smaller sort of Aquitanian cloaks (pallia),
and two napkins (oraria); for, my affection being great, I presume on the
acceptableness of even little things. For affection itself has its own
worth, and it is quite certain that there will be no offence in what out of
love one has presumed to do.

   Moreover I have received the blessing of the holy Evangelist Mark,
according to the note appended to your letter. But, since I do not drink
colatum[3] and viritheum[4] with pleasure, I venture to ask for
cognidium[5], which last year, after a long interval, your Holiness caused
to be known in this city. For we here get from the traders the name of
cognidium, but not the thing itself. Now I beg that the prayers of your
Holiness may support me against all the bitternesses which I suffer in this
life, and defend me from them by your intercessions with Almighty God.

EPISTLE XLII: TO MARINIANUS, BISHOP.

   Gregory to Marinianus, Bishop of Ravenna.

   We find from the information given in your Fraternity's letter that the
sons of the Church of Cornelium are continually supplicating you to
consecrate a bishop for them in place of their former bishop who has
lapsed, and that you are in doubt as to what should be done in the matter,
and await our plain command. Inasmuch, then, as no sort of reason allows
any one who has departed criminally to be recalled to the place from which
he has lapsed, and as the ordinances of the sacred canons allow not a
Church to be without a bishop beyond three months, lest (which God forbid)
the ancient foe should lie in wait to tear the Lord's flock, your
Fraternity ought to comply with their entreaty, and ordain a bishop in the
place of the lapsed one. For, seeing that you ought to have admonished them
to this thing by your exhortations before they asked you, you can have no
excuse for refusing them when they demand it of you, since a Church of God
ought not to remain long widowed of a bishop of its own.

EPISTLE XLIII: TO MARINIANUS, BISHOP.

   Gregory to Marinianus, Bishop of Ravenna.

   It has for some time reached us from the report of many that the
monasteries constituted in the district of Ravenna are everywhere aggrieved
by the domination of your clergy; so that--grievous to be said--under the
pretext of government they take possession of them as if they were their
own. Condoling in no small degree with these monasteries, we sent letters
to your predecessor bidding him correct this evil. But, seeing that he was
soon overtaken by the close of life, we remember having written in like
manner to your Fraternity, lest this burden on the monasteries should
continue. And because, as we have discovered, there has been loitering so
far in the correction of this thing, we have thought fit to address you a
second time by this letter. We exhort you, then, that, putting aside all
delay and all excuses, you so study to relieve these monasteries from this
kind of grievance that clerics, or such as are in sacred orders, may
henceforth have no leave of access to them on any other ground except only
for the purpose of praying, or if perchance they should be invited for
solemnizing the sacred mysteries of mass. But, lest haply the monasteries
should sustain a burden through the promotion of any monk or abbot, you
must take care that, if any of the abbots or monks of any monastery should
accede to any clerical office or sacred order, he shall have, as we have
said, no power there any longer, lest under cover of this occasion the
monasteries should be compelled to sustain the burdens which we prohibit.
Let not your Holiness, then, after this second admonition, delay correcting
all this with vigilant care, lest, if we should after this perceive you to
be negligent (as we do not believe will be the case), we be compelled to
provide otherwise for the quiet of the monasteries. For be it known to you
that we will no longer suffer the congregations of the servants of God to
be subjected to such requirements. Lest, however, any excuse should be put
forward with regard to the monks, let your Fraternity without fail send
hither such person as you may see to be serviceable, and we will depute
monks to go with him to you, to provide for whom you must place them in
monasteries, if indeed there are among you places such as may afford them a
maintenance.


BOOK VIII

EPISTLE I: TO PETER, BISHOP.

   Gregory to Peter, Bishop of Corsica[1].

   On receiving the letters of your Fraternity we returned great thanks to
Almighty God, that you had been so good as to refresh us with the news of
the gathering in of many souls. And accordingly let your Fraternity strive
anxiously to bring to perfection, with the help of the Lord, the work which
you have begun. And with regard to those who have once been faithful, but
from negligence or under constraint have returned to the worship of idols,
make haste to bring them back to the faith, imposing on them a penance of a
few days, that they may bewail their guilt, and keep to that to which they
return, God helping them, the more firmly as they shall have perfectly
deplored that from which they now depart; and with regard to those who have
not yet been baptized, let thy Fraternity make haste, by admonishing, by
beseeching, by alarming them about the coming judgment, and also by giving
reasons why they should not worship stocks and stones, to gather them in to
Almighty God; that so, at His advent, when the strict day of judgment
comes, thy Holiness may be found in the number of the Saints. For what more
profitable work or more lofty canst thou be engaged in than taking thought
for the quickening and gathering together of souls and bringing in immortal
gain to thy Lord, Who has given to thee the post of preaching?

   Further, we send thy Fraternity fifty solidi for procuring vestments
for those who are to be baptized; and we have also caused to be given to
the presbyter of the Church situated in Mount Negeugnus[2] the possession
which thy Fraternity has asked for, so that its value may be deducted from
the money that he had been accustomed to receive.

   Further, your Fraternity has asked to be allowed to make for yourself
an episcopal residence in the church that is not far from the same
mountain; which proposal I most gladly accede to, since the nearer you are,
the more will you be able to do good to the souls that are there.

   In consideration of your Holiness's intercessions for him we have made
the bearer of these presents an acolyte, and have sent him back to attend
upon you, in order that, if he should be of still more service in winning
souls, he may be in a position to be still further advanced.

EPISTLE II: TO ANASTASIUS, BISHOP OF ANTIOCH.

   Gregory to Anastasius, Patriarch of Antioch.

   I have received the letters of your most sweet Blessedness, which
flowed with tears for words. For I saw in them a cloud flying aloft as
clouds do; but, though it carried with it a darkness of sorrow, I could not
easily discover at its commencement whence it came or whither it was going,
since by reason of the darkness I speak of I did not fully understand its
origin. Yet it becomes you, most holy ones, ever to recall to mind what the
preacher to the Gentiles says; In the last times perilous times shall be at
hand, and there shall be men loving themselves, covetous, lifted up (1 Tim.
iv. 1); and what follows, which it would be a trouble for me to speak, and
which is not necessary for you to hear. Lo, in your holy old age, your
Blessedness labours under many tribulations; but consider in whose seat you
sit[3]. Is it not in his to whom it was said by the voice of the truth,
When thou shalt be old, another shall gird thee and carry thee whether thou
wouldest not (Job. xxi. 18)? But in saying this I recollect that your
Holiness even from your youth has toiled under many adversities. Say then
with the good king, I will think again over all my years in the bitterness
of my soul (Isai. xxxviii. 15). For there are many who, as you say in your
letter, make to themselves pastime over our wounds: but we know who said,
Ye shall lament and weep, but the world shall rejoice; and ye shall be
sorrowful (Joh. xvi. 20): where also he forthwith adds, But your sorrow
shall be turned into joy, But, since we already suffer what was foretold,
it remains that we should also hope for what was promised. For as to these
of whom you say that they themselves lay on the burdens which they ought to
have lightened, I know that they are those who come in sheep's clothing,
and inwardly are ravening wolves (Match. vii.). But They are so much the
more to be endured as they persecute us not only with a malicious mind, but
also in religious guise. And in that they desire to have to themselves
above others what it were not fit that they should have even with their
brethren, we are in no wise disturbed at this, since we trust in Almighty
God that those who desire what belongs to others will be the sooner
deprived even of what is their own. For we know who said, That every one
that exalteth himself shall be abased (Luke xiv. 11). And again it is
written, Before a fall the heart is exalted (Prov. xvi. 18).

   But in these days, as I find, new wars of heretics are arising, about
whom I have before now written to your Blessedness, in such sort that they
attempt to invalidate the prophets, the Gospels, and all the sayings of the
Fathers. But, while the life of your Holiness endures, we trust in the
favour of our Protector that their mouths which have been opened against
the solidity of the truth may be the sooner stopped, inasmuch as, however
sharp may be the swords that are employed, they recoil broken when they
strike the rock. Moreover there is this by the great favour of Almighty
God; that among those who are divided from the doctrine of Holy Church
there is no unity, since every kingdom divided against itself shall not
stand (Luke xi.). And holy Church is always more thoroughly equipped in her
teaching when assaulted by the questionings of heretics; so that what was
said by the Psalmist concerning God against heretics is fulfilled, They are
divided from the wrath of his countenance, and his heart hath drawn nigh
(Ps. liv. 22[4]). For while they are divided in their wicked error, God
brings His heart near to us, because, being taught by contradictions, we
more thoroughly learn to understand Him.

   Further, what ills we suffer from the swords of barbarians, and what
from the perversity of judges, I shrink from relating to your Blessedness,
lest I should increase your groaning, which I ought to diminish by
consolation. But in all these things the precepts of our Master comfort me,
who says, These things have I spoken unto you, that in me ye might have
peace. In the world ye shall have tribulation (John xvi. 33). For I
consider to whom it was said, This is your hour, and the power of darkness
(Luke xxii. 53). If, then, the hour of light will be afterwards, since it
is said to the elect, Ye are the light of the world (Matth. v. 14), and as
it is written, The righteous shall have dominion over them in the morning
(Ps. xlviii. 15)[5], whatever we suffer in the hour of the power of
darkness is not to be deplored.

   Moreover your most sweet Holiness tells me that you would have wished,
if it could have been so, to converse with me without paper and pen, and
grieves that a distance almost as far as the East is from the West lies
between us. But this which I feel I declare is true; that on paper your
soul speaks to me without paper, since in the words of your Holiness
charity alone sounds, and we are not divided by distance of place who, of
the gift of Almighty God, are joined together in the bond of love. Why then
seek you to have given you the wings of a dove covered with silver, when
you already have them? For indeed these wings are love of God and of our
neighbour. For by these holy Church flies aloft, and by these transcends
all that is earthly; which if your Holiness had not, you would not have
come to me by letter with so great charity.

   Further, I beg you to pray earnestly in behalf of the weakness of my
heart, to the end that Almighty God may through your intercession defend my
soul from all evils, and the sooner snatch me away from the hurricanes of
this time, which are so many, and bring me to the shores of eternal rest.

   I have received all the very rich blessings[6], directed to me, which
thou, as a man of God poor in spirit, hast sent me, saying of them, For
what can a poor man give but what is poor? But had you not been poor
through a spirit of humility, your blessings would not have been rich. May
Almighty God guard you by His protection from all evils; and, since your
life is very necessary for all good men, bring you after many years yet to
come to the joys of the heavenly country.

EPISTLE III: TO DONUS, BISHOP OF MESSANA (in Sicily).

   Gregory to Donus, &c.

   The most eloquent than, our son Faustinus, has come to us and
complained that his late father Peltrasius left some things which were not
his own to your Church for his burial. And indeed he knows himself, and we
have heard, what the secular law is in such a case; namely, that the heir
is bound to pay if his father has bequeathed what was not his own. But, as
we know that your Fraternity lives by the law of God and not of the world,
it seems to me very unjust that an amber cup, and a boy who is said to be
of a certain church situate on his property in the diocese of Consentia,
should be detained by thy Fraternity. For, when the most reverend Palumbus,
now bishop, but then archdeacon, had testified that things were as I have
said, you certainly ought to have taken his word, and restored what was not
your own. Further, you ought in my opinion to have considered the golden
brooch, which would be his whole substance were there anything for the
sustenance of those he had left behind him, and accepted it at that time
for his burial. Nevertheless, you know our ordinance, how that we have
entirely forbidden the old custom in our Church, nor give our assent to any
one being allowed to acquire burial-places for a human body for a price.
For, if the men of Sichem, who were as we suppose Gentiles, offered without
charge to Abraham sepulture for the dead Sara to be buried in a place of
her own, and were hardly prevailed upon by his great importunity to receive
a price for her place of burial, ought we, who are called bishops, to make
any charge for burying the bodies of the faithful? This, then, we commit to
the judgment of your Fraternity[7].

   The aforesaid most eloquent man complains also of this; that Sisinnius,
the guardian (defensor) of thy Church, unreasonably detains slaves in his
possession: concerning whom also he asserts that it had been decided by the
judgment of bishop Maximianus of holy memory that the detainer of them
should give them up, but that he has so far wilfully put off their
restitution. We therefore exhort thy Fraternity that, if the case has
manifestly been adjudged, what was ordained be carried out. Otherwise, some
one being deputed to act in the case, cause him to resort to the parts of
our brother and fellow-bishop Secundinus for judgment, that, when it shall
have been declared by his sentence to whom the slaves in question belong,
neither the one party may appear to suffer prejudice nor the other bear a
grudge.

EPISTLE V: TO VARIOUS METROPOLITANS AND BISHOPS[8].

   Gregory to Eusebius of Thessalonica, Urbitius of Dyracchium,
Constantius of Mediolanum (Milan), Andrew of Nicopolis, John of Corinth,
John of Prima Justiniana, John Cretensi Scoritano, John of Larissa,
Marinianus of Ravenna, Januarius of Canalis (Cagliari) in Sardinia, and all
the bishops of Sicily.

   I have taken care to transmit to your Fraternity the law which the most
pious Emperor has issued, to the effect that such as are bound by
engagements of military service or public liabilities, may not in any case,
in order to escape risk of being called to account, assume the condition of
ecclesiastics, or become monks: and this I especially press upon you, that
such as are involved in secular engagements are not to be received hastily
among the clergy of the Church, since, while they live in an ecclesiastical
condition no otherwise than they had lived before, they are by no means
trying to escape secular affairs, but to change them. But, if any such
should even seek a monastery, they are by no means to be received unless
they have first been absolved from their public liabilities. Further, if
any from the military order are in haste to become monks, they are not to
be received rashly, or until their life has been fully enquired into. And,
according to the regular rule, they ought to undergo a probation of three
years, and then, God granting it, assume the monastic habit. And if they
have thus been proved and accepted, and are anxious, for the good of their
souls, to do penance for the sins they have committed, then, with a view to
their heavenly life and gain, monastic profession should not be denied
them. With respect to this matter also, believe me, the most serene and
most Christian Emperor is in every way pacified, and willingly allows the
monastic profession of those whom he knows not to be implicated in public
liabilities. The Month of December, first Indiction.

EPISTLE VI: TO AMOS, PATRIARCH OF JERUSALEM.

   Gregory to Amos, Bishop of Jerusalem.

   Being confident that your Fraternity pays regard to the ordinances of
the canons and the vigour of discipline, lest the falseness of one of' your
clerics should succeed in imposing on you so as to escape the strictness of
ecclesiastical order, we have thought it right to inform you of his fault,
that through your solicitude he may be subjected to the discipline from
which he has fled. We understand, then, that Peter, an acolyte, whom we bad
caused to serve under our son the deacon Sabinianus, our ecclesiastical
representative in the royal city, has fled, and resorted to your Church. If
this is true, let your Fraternity be at pains to secure him, and send him
back hither when an opportunity occurs. But if by chance, fearing this, he
shall have departed from your Church, and be lurking in various places to
escape detection, order him to be diligently sought for in all your
parishes, and, when found, send him back to us, as we have before said. And
we desire also to notify through you that he is deprived of communion: nor
let him dare to receive the mysteries of the Lord's body and blood until he
shall return to us, unless by chance he should be in imminent peril of
death.

EPISTLE X: TO SABINIANUS, BISHOP OF JADERA[9].

   Gregory to Sabinianus, &c.

   As to one who perseveres in a fault punishment is rightly due, so
pardon should be granted to those who return to a better mind. For, as in
the former case anger against the culprit is deservedly provoked, so in the
latter good- will displayed is wont to promote concord. And so, inasmuch as
a recollection of the gravity of the priestly office has now withdrawn thy
Fraternity from fellowship and communion with Maximus, into which
thoughtlessness had before betrayed thee; and this to such an extent that
thou couldest by no means allow thyself to be content with mere separation
from him without also bewailing thy past transgression by betaking thyself
to the retirement of a monastery, therefore doubt not that thou art
received again into our favour and communion: for, as much as thy fault had
before offended us, so much has thy penitence appeased us. We exhort thee,
therefore, most beloved brother, that thou be instant in bestowing pastoral
solicitude on the Lord's flock, and be diligently on the watch to make
profit of the sheep committed to thy charge; that so the retribution of a
copious reward may abound to thee in proportion as thou shalt offer
multiplied fruits of thy labour at the coming of the eternal Judge. Strive
then to rescue those who have fallen into sin; strive to shew the way of
retracing their steps to those that go astray; strive to recall
salubriously to the grace of communion those who have been deprived of
communion. Let the coming back of your Charity lay on you the duty of
rescuing others, and be an example of salvation; to the end that, while
your anxious care shall direct the wandering steps of sheep to the folds of
the chief shepherd, both they themselves may not be left exposed to the
teeth of wolves, and (what is above all things to be desired.) that the
compensation of condign retribution may await thee in the life eternal.

   As to the cause about which you wrote to us, requesting us to guard
against any clandestine proceedings against you in the royal city, let not
this matter disturb your mind. For we have with all possible care given
orders to our responsalis to shew himself solicitous and on his guard. And
we trust in the power of our God that things are being so conducted that
the opposition of no one shall avail against reason, so as in any way to
trouble you or to bear hard upon you.

   Furthermore, the inhabitants of the city of Epidaurus have most
urgently requested us to restore to them Florentius, whom they allege to be
their bishop, asserting that he was driven into exile invalidly by the mere
will of the bishop Natalis[1]. And so, if your Fraternity has any knowledge
of his case, please to inform us accurately by letter. But, if so far you
have no knowledge of it, make enquiry, and report to us, that we may be
able, with the Lord's help, to deliberate with full knowledge before us as
to what should be determined concerning him. In the month of February,
first Indiction.

EPISTLE XIII: TO COLUMBUS.

   Gregory to Columbus, Bishop of Numidia[2].

   How we may presume on your Charity we gather from the disposition of
our own mind with regard to you. Nor do we think that you love the
Apostolic See otherwise than as it loves you. Whence it must needs be that
we should more peculiarly commend those whom we know to be, as they should
be, devoted in the Church of the blessed Peter, Prince of the apostles, to
you whose life the action as well as the dignity of a priest adorns, and of
whose sincerity we already hold proof from past experience.

   As to our brother, therefore, and fellow-bishop Paul[3], the bearer of
these presents, with what billows and adversities he is tossed in your
parts he tells us is not unknown to your Holiness. And seeing that he
asserts that the complaints against him which you have told us have come to
your ears are not true, but raised against him at the instigation of his
adversaries, and that he trusts to be able by the help of the Lord to
surmount them all, with the truth to support him and with you to take
cognizance, we exhort you, most beloved brother, that, in whatever points
considerations of justice are clearly on his side, you afford him
becomingly the hand of succour, and aid him with priestly sympathy. Let,
then, no circumstance, no influence of any persons, deflect you from
studious regard to equity. But, leaning on the Lord's precepts, set at
naught whatever is opposed to rectitude. In defending one party or the
other insist constantly on justice. Shrink not from incurring ill-will, if
such there be, in behalf of truth; that thou mayest find in the advent of
our Redeemer b so much the greater fruit of reward as, not neglecting His
commands, thou shalt have devoted thyself to the countenance and defence of
justice.In the month of March, first Indiction.

EPISTLE XIV: TO BONIFACE, FIRST GUARDIAN (Defensorem).

   Gregory to Boniface concerning the privileges of Guardians [4].

   Those who labour faithfully in the interests of the Church should
receive the benefit of suitable remuneration, so that both we may be seen
to have made a worthy return for their services, and they may shew
themselves the more useful for the favour of the solace granted them.
Seeing, then, that those who hold the office of Guardians are known to
labour in the causes of the Church and in the service of the pontiffs, we
have thought fit that they should enjoy the following prerogatives, granted
to them for recompense; -- appointing that, as in the school (schola) of
notaries and subdeacons, through the indulgence of pontiffs long ago, there
have been constituted regionarii, so also among the Guardians seven who may
have commended themselves by proved utility shall be distinguished by the
dignity of regionarii. And we appoint that these, in the absence of the
pontiff, shall have leave to sit anywhere in any assembly of clergy, and
enjoy in all respects the privileges of their dignity. Furthermore, if any
one, attaining to this position of priority, should by any chance live in
another province for his own advantage, he must needs still occupy in all
respects his place of priority, so that he may be the chief of all the
guardians, as being one who, even before he obtained his position of
priority, had not ceased by assiduous personal attention to devote himself
to the interests of the Church and the service of the pontiff. These
decrees, then, by us constituted, which have been ordained for the
privileges and constitution of Guardians, we appoint to be kept in
perpetual force and irrefragably; -- whether such things as we have decreed
in writing, or such as are seen to have been ordained in our presence: and
we decree also that they shall not be upset or changed in whole or in part
on any occasion whatever by any of the pontiffs. For it is a very harsh
proceeding, and especially contrary to good conduct in priests, that any
one should endeavour, under any manner of excuse, to rescind what has been
well ordained, and also by his example to teach others to dissolve his own
constitutions after his own time The mouth of April, first Indiction.

EPISTLE XV: TO MARINIANUS, BISHOP OF RAVENNA.

Gregory to Marinianus, &c. How necessary it is to provide for the quiet of
monasteries [5], and to take measures for their perpetual security, you are
aware from the office you formerly filled in government of a monastery. And
so, seeing that we have learnt how the monastery of the blessed John and
Stephen in the city of Classis, over which our common son, the abbot
Claudius, is known to preside, has suffered many prejudices and grievances
from your predecessors, it is right that the provision of your Fraternity
should make salutary arrangements for the quiet of its inmates in future;
to the end that living there in the service of God, His grace also
assisting them, they may persevere with free mind. But lest, owing to the
custom which ought rather to be amended, any one at any time should presume
to cause any annoyance there, it is necessary that the points which we have
taken care to enumerate below be so guarded by the careful attention of
your Fraternity that no occasion of causing them disquiet may possibly be
found in future. Let no one, then, any more dare, by any kind of
inquisition whatever, to diminish anything from the revenues or charters of
the aforesaid monastery, or of any place that in any manner whatever
pertains to it, or to attempt any kind of usurpations or stratagems. But if
perchance any matter of dispute should arise between the Church of Ravenna
and the aforesaid monastery, and it cannot be settled amicably, let it be
concluded without voluntary delay before men who fear God chosen by the
parties, oath being made upon the most holy Gospels. Further, on the death
of an abbot, let not a stranger be ordained, but one whom the congregation
may choose of its own free will for itself from the same congregation, and
who shall have been chosen without any fraud or venality. But, if they
should be unable to find a suitable person among themselves, let them in
like manner wisely choose for themselves for ordination one from some other
monastery. And, when an abbot comes, let no person whatever on any occasion
whatever be put over him in his own monastery, unless perchance in the case
(which God forbid) of crimes which are shewn to be punishable by the sacred
canons. This rule also must be no, less carefully observed; that against
the will of the abbot of such monastery monks be not removed thence for
furnishing other monasteries, or for sacred orders, or for any clerical
office. But in cases of there being monks in abundance, sufficient for
celebrating praises to God and for satisfying the requirements of
monasteries, let the abbot offer with devotion of those who are to spare,
such as he may be able to find worthy in the sight of God. But if, while
having a sufficient number he should refuse to give any, then let the
bishop of Ravenna take of such as are to spare for furnishing other
monasteries. Nevertheless, let no one be taken out thence for an
ecclesiastical office, except such as the abbot of the place, on having
notice given him, may offer of his own accord, Whosoever also from the
aforesaid monastery shall have attained to any ecclesiastical order, let
him thenceforth have neither any power there nor leave to dwell there [6].

   It is to be observed also that no schedule of the property and charters
of this monastery must be made by ecclesiastics, if ever circumstances
require one: but let the abbot of the place with other abbots make an
inventory of the property.

   Further, as often as the abbot may perchance wish to go or send to the
Roman pontiff in the interest of his monastery, let him have entire liberty
to do so.

   Furthermore, though the visits of bishops should be looked for with
desire by monasteries, yet, seeing that it has been reported to us that the
aforesaid monastery in the times of your predecessor was burdened by
occasion of entertainment, it is right that your Holiness should regulate
this in a becoming manner, so that the prelate of the city may have access
to the monastery as often as he pleases for the sake of visiting and
exhorting. But let the bishop so fulfil the office of charity there that
the monastery incur not any burden. Now the aforesaid abbot not only does
not fear your Fraternity's frequent access to the monastery, but even
longingly desires it, knowing that it is quite impossible that the
substance of the monastery should be burdened through you, Given in the
month of April, first Indiction.

EPISTLE XVII. TO MAURENTIUS.

   Gregory to Maurentius, magister militum [7].

   My most beloved son, Cyprian the deacon, had pleased me much by his
return to me, if his whole self had returned to me. But now that your Glory
bus stayed in Sicily, I know most certainly that he has returned indeed in
body, but in mind has remained in Sicily. Yet, in saying this, I rejoice
with you for your quiet as much as I groan for my own occupations. And to
this I earnestly exhort you, that, if the pleasant savour of inward
sweetness has touched the palate of your heart, your mind be so rapt within
itself that all which sounds without, all that delights without, may be
distasteful. Moreover I commend you for avoiding concourses of men, seeing
that a mind which desires to be renewed in God through the grace of
compunction often relapses into its old state through evil conversation and
words. I have sought for some to join you in a society for sacred reading,
but have found no one, and I exceedingly lament the scarcity of what is
good. And though I, a sinner, am very much occupied, yet, if you should
wish to come to the threshold of the blessed apostle Peter, you will be
able to have me as a close associate in the study of Holy Writ. May
Almighty God keep you under His heavenly protection, and grant you to
remain defended against the snares of the ancient foe.

EPISTLE XVIII: TO AGNELLUS, BISHOP OF TERRACINA. Gregory to Agnellus, &c.

   It has come to our ears -- a thing shocking to be told -- that some in
your parts worship trees, and perpetrate many other unlawful things
contrary to the Christian faith. And we wonder why your Fraternity has
delayed correcting this by strict punishment. On this account we exhort you
by this present writing to cause these persons to be sought out by diligent
enquiry, and such vengeance to be executed on them that both God may be
pacified and their punishment may be an example of rebuke to others.

   We have written also to Mourns the Viscount that he should afford aid
to your Fraternity in this matter, that so you may be unable to find any
excuse for nor apprehending them. Further, as we find that many excuse
themselves from keeping watch over the walls, let your Fraternity be
careful to suffer no man, either under the name of our or your Church, or
under any other pretext, to be exempted from keeping watch: but let all
generally be compelled, to the end that, while all keep watch, the custody
of the city may, by the help of the Lord, be the better provided for.

EPISTLE XX: TO MARINIANUS, BISHOP OF RAVENNA.

   Gregory to Marinianus, &c.

   John, the bearer of these presents, complains that his wife, flying
from the molestations of one George, has long been residing within
venerable precincts [8], and has so far met with no assistance. Since she
asserts that there is a dispute about her condition [9], and has asked that
it should be commended to your Fraternity, we hereby exhort you that you
afford your protection to this woman, and permit her not to be in any way
aggrieved by any one unreasonably. But if the question about her station
still continues, let it be your care that, without any oppression, and in a
legal manner, it may be submitted for judgment; so that when, after
ascertainment of the truth, what is agreeable to the order of law has been
determined, neither party may complain of having suffered wrong. The month
of May, first Indiction.

EPISTLE XXI: TO JOHN, BISHOP OF SYRACUSE.

   Gregory to John, &c.

   Felix, the bearer of these presents, has complained to us that, being
born of Christian parents, he was given (i.e. as a slave) by a certain
Christian to a Samaraean [1], which is an atrocious thing to be said. And,
though neither order of law nor reverence for religion allow men of such
like superstition in any way whatever to possess Christian slaves, yet he
asserts that he remained for eighteen years in that man's service. But he
says that, when your predecessor Maximianus of holy memory became aware of
the fact, he was freed by him, moved, as was becoming, by priestly zeal,
from the service of that Samaraean. But, inasmuch as the son of the said
Samaraean is said after five years to have become a Christian, and certain
persons are trying to reclaim the aforesaid Felix, according to his own
account, to his service, let your Holiness enquire diligently into the
facts that we have been informed of, and, if they should be found true,
study to protect him, and allow him on no pretext whatever to be aggrieved
by any one, seeing that, while the laws plainly forbid slaves of that
superstitious sect who are before their masters in coming to the faith
being reclaimed to their service, how much more ought not this man -- born
of Christian parents, and a Christian from his childhood -- to be subjected
m any wise to this contention; especially as neither could be the slave of
that other man's father, who it is clear was rather liable to punishment by
law for his wicked presumption? And so, as we have said, let the defence of
your Holiness so protect him reasonably that no one may be at liberty,
under any pretence whatever, in any degree to afflict him.

EPISTLE XXII: TO RUSTICIANA, PATRICIAN [2].

   Gregory to Rusticiana, &c.

   I remember having before now written to your Excellency, and repeatedly
urged you to lose no time in revisiting the thresholds of the blessed
Peter, Prince of the apostles. And what means your so great delight in the
city of Constantinople, and your oblivion of the city of Rome, I know not.
I have not so far been thought worthy of getting any information from you
on this head. For how far it might be of advantage to your soul for reaping
the rewards of eternal life, and how far it would suit also in all respects
your glorious daughter, the lady Eusebia, this we fully give our attention
to, and you may no less fully consider. But, if you enquire of my son
Peter, your servant, whom I have found to be wise beyond his age and to be
studying to attain ripeness, you will find how great is the love towards
your Excellency of air who dwell here, and how great their desire to be
thought worthy of seeing you again. And if, the Lord teaching us, we are
admonished in Holy Writ that we should love even our enemies, we ought to
consider how wrong it is to shew no love even to those who love us. But, if
haply we are said to be loved. we know most certainly that no one can have
affection for those whom he does not wish to see. If, however, you are
afraid of the swords and wars of Italy, you should attentively observe how
great is the protection of the blessed Peter, Prince of the apostles, in
this city, wherein, without a large force of people, and without military
aid, we are preserved under God for so many years among swords. This we
say, because we love. But may Almighty God grant whatever He sees to be of
advantage to your soul for ever, and to the renown of your house at the
present time.

   The ten pounds of gold which your Excellency has sent for the
redemption of captives I have received at the hands of my aforesaid son.
But I pray that the heavenly grace which granted to you that you should
give them for your soul's reward may also grant to me to dispense them
without any contagion of sin; lest we should be stained by that whereby you
wipe away sins. May Almighty God, who looks upon the weakness of your body
and your pilgrimage, comfort you ever by His grace, and by the life and
health of my most sweet son the lord Strategius [3]; that so He may nurture
him both for you through many years and for Himself through eternity, and
may both replenish you and all your house with present good and grant you
to have grace from above. We further beg that the glorious lord Eudoxius
may be greeted in our behalf.

EPISTLE XXIII: TO FANTINUS, GUARDIAN (Defensorem).

   Gregory to Fantinus, &c.

   From the information of the lady abbess of the monastery of Saint
Stephen in the territory of Agrigentum we find that many of the Jews,
divine grace inspiring them, wish to be converted to the Christian faith;
but that it is necessary for some one to go thither by our command.
Accordingly we enjoin thee, in virtue of the authority hereby given thee,
that, putting aside every excuse, thou make haste to go to the aforesaid
place, and with the favour of God aid their desire by thy exhortations. If,
however, it seems long and dreary for them to look forward to the Paschal
solemnity, and thou findest them anxious for baptism now, then lest long
delay should possibly change their minds (which God forbid), speak thou
with our brother the bishop of that place, that, penitence and abstinence
having been prescribed them for forty days, he may baptize them under the
protection of the mercy of Almighty God on a Lord's day, or on any very
noted festival that may chance to occur; since the character of the present
time too, on account of impending calamity, impels us not to defer the
fulfilment of their desires by any procrastination. Further, whomsoever of
them thou ascertainest to be poor and without sufficient means for buying
vestments for themselves, we desire thee to supply with vestments for their
baptism; and know that the price that thou mayest give for them is to be
charged in thy accounts. But, if they should choose to wait for the holy
season of Easter, speak again with the bishop, that they may for the
present become catechumens, and that he may go to them frequently, and pay
careful attention to them, and kindle their minds by the admonition of his
exhortations, so that the more distant the expected festival is, the more
may they prepare themselves and with fervent desire look forward to it.

   Furthermore, let it be thy care to enquire with all zeal and diligence
whether the above-named monastery over which the aforesaid lady presides
has sufficient means, or whether it suffers any need. And whatever thou
mayest truly ascertain, as well as what is done with respect to those who
desire to be baptized, make haste to inform us in full. The Month of June,
first Indiction.

EPISTLE XXIV: TO SABINIANUS, BISHOP OF JADERA [4].

   Gregory to Sabinianus, &c.

   I am well delighted in thy sincerity, dearest brother, knowing how,
with the discrimination of a careful judgment, it both obeys where
obedience is due and resists where resistance is due with priestly zeal.
For with what alacrity of devotion thou hast submitted to what we enjoined
for the fault of thy past transgression is disclosed to us by the contents
of the letters which thou hast sent to us by the bearer of these presents.
For indeed my beloved brother could not take it otherwise than as it was
enjoined by one who loves him. Hence I trust in the compassion of Almighty
God that His grace so protects thee that, having been thus absolved also
from other sins, thou mayest rejoice in having wholesomely obeyed. But as
to what thy Charity has signified about being distressed by the jealousy of
the excommunicated prevaricator Maximus, thou oughtest not to be disturbed;
but it becomes thee by patiently enduring to bear up against the billows
that swell vainly to some small degree, and by the virtue of perseverence
to subdue the foaming of the waves. For patience knows how to smooth what
is rough, and constancy to overcome fierceness. Let not, then, adversity
deject your spirits, but inflame them. Let priestly vigour shew thee in all
things the more bold. For this is a true evidence of truth, for one to
exhibit himself as all the readier in hard circumstances, and all the
braver in such as are adverse. Wherefore, that no blow may avail to upset
the firmness of thy rectitude from its good determination, plant, as thou
hast begun to do, the steps of thy soul on the solidity of that rock on
which thou knowest that our Redeemer has rounded the Church throughout the
world, that so the right footsteps of a sincere heart may not stumble on a
devious way.

   As to the things about which thou hast written, or which the bearer of
these presents has explained in our presence, do not suppose that we are
neglecting them: we are very carefully considering them.

   Further, we have already, both before and now, given accurate
information about everything to our most beloved son the deacon Anatolius
[5]; exhorting him to lose no time, with the aid of our Creator, in acting
strictly and zealously in whatever pertains to the advantage and quiet of
your Charity and of your sons. And so let not sorrow affect your
Fraternity, nor the enmity of any one whatever afflict you. For, with the
assistance of Divine Grace, we trust that it will not be long before the
presumption of the aforesaid excommunicated prevaricator will be more
strictly repressed, and your quiet, as you desire, arrive. We have also by
no means omitted to write about his perverseness to our most excellent son
the Exarch [6], who is anxious to commend him to us.

   As to the presbyter about whom thy Fraternity has consulted us through
the representation of the bearer of these presents, know that after his
lapse be cannot by any means remain in, or be restored to, his sacred
order. Still be ought to be somewhat mildly dealt with, inasmuch as he is
said to have readily confessed his fault.

   Furthermore, this same bearer spoke at the same time of certain
privileges of your Church granted by our predecessors.

   About the writings thus referred to by your Charity we wish to be more
accurately informed. Or, if any of them are lying in the registry of your
Church, it is necessary that copies of them be transmitted hither; that we
may be able with willing mind to renew whatever concerns reverence for your
dignity or the genius of the aforesaid Church.

   If our common son, the glorious lord Marcellus [7], should be minded to
come hither, urgently persuade him to do so; for on all accounts I desire
to see him. But, if he should choose to remain where he is, do you so
exhibit yourselves to him in beseeming charity that you may be able to
respond, as becomes you, to the affection which he has towards you. May
Almighty God keep and protect you with the gift of His grace, and enflame
your heart to do the things that are well pleasing to Him.

EPISTLE XXIX: TO EULOGIUS, BISHOP OF ALEXANDRIA.

   Gregory to Eulogius, &c.

   An address from a learned man is always profitable, because the hearer
either learns what he had known himself to be ignorant of, or, what is
more, comes to know what he did not know he had been ignorant of. A hearer
of the latter kind I have now become, your most holy Blessedness having
been minded to write to me, asking me to send you the acts of all the
martyrs, which were collected in the times of Constantine, of pious memory,
by Eusebius of Caesarea. But before receiving the letter of your
Blessedness I did not know of these acts, whether they had been collected,
or whether not. I therefore give thanks that, instructed by your most holy
teaching, I have begun to know what I was ignorant of. For beside what is
contained about the acts of the holy martyrs in the books of the same
Eusebius, I am not aware of any collections in the archives of this our
Church, or in the libraries of the city of Rome, unless it be some few
things collected in one single volume. We bare indeed the names of almost
all the martyrs, with their passions assigned to particular days, collected
in one volume; and we celebrate the solemnities of mass on such days in
commemoration of them. Yet it is not indicated in this volume who each was,
and how he suffered; but only his name, the place, and day, of his passion
are put down. Hence it results that many of divers countries and provinces
are known to have been crowned with martyrdom, as I have said, through
their several days. But these we believe you have. That, however, which you
wish to have sent to you we have sought for, but have not found; but,
though we have not found it, we will still search, and, if it can be found,
will send it.

   With regard to what you write about the timber being short in length,
the cause was in the kind of ship by which it was sent; for, if a larger
ship had come, we could have sent larger pieces of timber. But as to your
saying that, if we send larger pieces, you will pay for them, we thank you
indeed for your liberality, but we are precluded from accepting a price,
since the Gospel forbids it. For we do not buy the timber which we send;
and how can we accept a price, when it is written, Freely ye have received,
freely give (Matth. x. 8)? We have therefore sent now through the
shipmaster timber of short length in accordance with the size of the ship,
whereof a notice is subjoined. Next year, however, should it please
Almighty God, we will prepare larger pieces.

   We have received with the kindliness wherewith it was sent the blessing
of Saint Mark the Evangelist, nay, it may be said more truly, of Saint
Peter the Apostle [8]; and, greeting you well, we beg your Blessedness to
deign to pray for us, that so we may be counted worthy to be soon delivered
from present evils, and not to be excluded from future joys.

EPISTLE XXX: TO EULOGIUS, BISHOP OF ALEXANDRIA.

   Gregory to Eulogius, &c.

   Our common son, the bearer of these presents, when he brought the
letters of your Holiness found me sick, and has left me sick; whence it has
ensued that the scanty water of my brief epistle has been hardly able to
exude to the large fountain of your Blessedness. But it was a heavenly boon
that, while in a state of bodily pain, I received the letter of your
Holiness to lift me up with joy for the instruction of the heretics of the
city of Alexandria, and the concord of the faithful, to such an extent that
the very joy of my mind moderated the severity of my suffering. And indeed
we rejoice with new exultation to hear of your good doings, though at the
same time we by no means suppose that it is a new thing for you to act thus
perfectly. For that the people of holy Church increases, that spiritual
crops of corn for the heavenly garner are multiplied, we never doubted that
this was from the grace of Almighty God which flowed largely to you, most
blessed ones. We therefore render thanks to Almighty God, that we see
fulfilled in you what is written, Where there is much increase, there the
strength of the oxen is manifest (Prov. xiv. 4). For, if a strong ox had
not drawn the plough of the tongue over the ground of the hearts of
hearers, so great an increase of the faithful would by no means have sprung
up.

   But, since in the good things you do I know that you also rejoice with
others, I make you a return for your favour, and announce things not unlike
yours; for while the nation of the Angli, placed in a corner of the world,
remained up to this time misbelieving in the worship of stocks and stones,
I determined, through the aid of your prayers for me, to send to it, God
granting it, a monk of my monastery for the purpose of preaching. And he,
having with my leave been made bishop by the bishops of Germany, proceeded,
with their aid also, to the end of the world to the aforesaid nation; and
already letters have reached us telling us of his safety and his work; to
the effect that he and those that have been sent with him are resplendent
with such great miracles in the said nation that they seem to imitate the
powers of the apostles in the signs which they display. Moreover, at the
solemnity of the Lord's Nativity which occurred in this first indiction,
more than ten thousand Angli are reported to have been baptized by the same
our brother and fellow-bishop. This have I told you, that you may know what
you are effecting among the people of Alexandria by speaking, and what in
the ends of the world by praying. For your prayers are in the place where
you are not, while your holy operations are shewn in the place where you
are.

   In the next place, as to the person of Eudoxius the heretic [9], about
whose error I have discovered nothing in the Latin language, I rejoice that
I have been most abundantly satisfied by your Blessedness. For you have
adduced the testimonies of the strong men, Basil, Gregory, and Epiphanius;
and we acknowledge him to be manifestly slain, at whom our heroes have cast
so many darts. But with regard to these errors which are proved to have
arisen in the Church of Constantinople, you have replied on all heads most
learnedly, and as it became you to utter the judgment of so great a see.
Whence we give thanks to Almighty God, that the tables of the covenant are
still in the ark of God. For what is the priestly heart but the ark of the
covenant? And since spiritual doctrine retains its vigour therein, without
doubt the tables of the law are lying in it.

   Your Blessedness has also been careful to declare that you do not now
make use of proud titles, which have sprung from a root of vanity, in
writing to certain persons, and you address me saying, As you have
commanded. This word, command, I beg you to remove from my hearing, since I
know who I am, and who you are. For in position you are my brethren, in
character my fathers. I did not, then, command, but was desirous of
indicating what seemed to be profitable. Yet I do not find that your
Blessedness has been willing to remember perfectly this very thing that I
brought to your recollection. For I said that neither to me nor to any one
else ought you to write anything of the kind; and lo, in the preface of the
epistle which you have addressed to myself who forbade it, you have thought
fit to make use of a proud appellation, calling me Universal Pope. But I
beg your most sweet Holiness to do this no more, since what is given to
another beyond what reason demands is subtracted from yourself. For as for
me, I do not seek to be prospered by words but by my conduct. Nor do I
regard that as an honour whereby I know that my brethren lose their honour.
For my honour is the honour of the universal Church: my honour is the solid
vigour of my brethren. Then am I truly honoured when the honour due to all
and each is not denied them. For if your Holiness calls me Universal Pope,
you deny that you are yourself what you call me universally. But far be
this from us. Away with words that inflate vanity and wound charity.

   And, indeed, in the synod of Chalcedon and afterwards by subsequent
Fathers, your Holiness knows that this was offered to my predecessors(1).
And yet not one of them would ever use this title, that, while regarding
the honour of all priests in this world, they might keep their own before
Almighty God. Lastly, while addressing to you the greeting which is due, I
beg you to deign to remember me in your holy prayers, to the end that the
Lord for your intercessions may absolve me from the bands of my sins, since
my own merits may not avail me.

EPISTLE XXXIII: TO DOMINICUS.

   Gregory to Dominicus, Bishop of Carthage.

   The letter of your Holiness, which we received at the hands of the
bearer of these presents, so expressed priestly moderation as to soothe us,
in a manner, with the bodily presence of its author. Nor indeed does
infrequency of communication cause any harm where the affection of love
remains uninterrupted in one's mind. Great, moreover, is the power of
charity, beloved brother, which binds hearts one to another in mutual
affection with the chain of its sincerity, and suffers them not to be
loosened from the cohesion of grace, which conjoins things disjoined, keeps
together things united, and causes persons who are unknown by sight to be
known through love. Whosoever therefore fixes his heart on the hinge of
charity, him no impulse of any adversity whatever tears from the habitation
of the heavenly country, since, in whatever direction he may turn himself,
he parts not from the threshold of the commandments. Hence also it is said
by the excellent preacher in praise of this same charity, Which is the band
of perfectness (Coloss. iii. 14). We see, then, what great praise is due to
that which not only engenders perfectness in the soul, but also binds it.

   Wherefore, since the language of thy letters shews thee to be inflamed
with the fire of this virtue, I rejoice in the Lord with abundant
exultation, and hope that it may shine forth in thee more and more, seeing
that the flame of the shepherd is the light of the flock. For it becomes
the Lord's priest(2) to shine in manners and life, to the end that the
people committed to him may be able, as it were in the mirror of his life,
both to choose what to follow, and to see what to correct.

   Knowing, furthermore, whence priestly ordination took its beginning in
the African parts, you act laudably in recurring with wise recollection, in
your love of the Apostolic See, to the origin of your office, and in
continuing with commendable constancy in your affection towards it(3). For
indeed it is certain that whatever reverence and devotion in priestly wise
you shew to it, this you add to your own honour; seeing that you hereby
invite it to be bound with answering love to you.

   It remains, most dear brother, that we beseech Almighty God with
continual prayer that He would direct the steps of our hearts into the
pathway of His truth, and bring us to the heavenly kingdoms, granting us by
the grace of His protection to exhibit in our works the office which we
bear in name. The Month of August, first Indiction(4).

EPISTLE XXXIV: TO JOHN BISHOP OF SCYLLACIUM(5).

   Gregory to John, &c.

   It is evidently a very serious thing, and contrary to what a priest
should aim at, to wish to disturb privileges formerly granted to any
monastery, and to endeavour to bring to naught what has been arranged for
quiet. Now the monks of the Castilliensian monastery in your Fraternity's
city have complained to us that you are taking steps to impose upon the
said monastery certain things contrary to what had been allowed by your
predecessors and sanctioned by long custom, and to disturb ancient
arrangements by a certain injurious novelty. Wherefore we hereby exhort
your Fraternity that, if this is so, you refrain from troubling this
monastery under any excuse, and that you try not, through any opportunity
of usurpation, to upset what has been long secured to it, but that you
study, without any gainsaying, to preserve all its privileges inviolate,
and know that no more is lawful to you with regard to the said monastery
than was lawful to your predecessors.

   Further, inasmuch as they have likewise complained that thy Fraternity
has taken certain things from the monastery under the guise of their being,
as it were, an offering(6), it is necessary that, if thou recollectest
having received anything unbecomingly, thou restore it without delay, lest
the sin of avarice seriously convict thee, whom priestly munificence ought
to have shewn liberal towards monasteries. Therefore, while thou preservest
all things which, as we have said, have been allowed and preserved by thy
predecessors, let it be thy care to keep careful watch over the acts and
lives of the monks residing there, and, if thou shouldest find any one
living amiss, or (which God forbid) guilty of any sin of uncleanness, to
correct such by strict and regular emendation. For, as we desire your
Fraternity to abstain from incongruous usurpations, so we admonish you to
be in all ways solicitous in what pertains to rectitude of discipline and
the guardianship of souls.

   The monks of the aforesaid monastery have also informed us that the
camp which is called Scillacium is built on ground belonging to their
monastery, and that on this account those who live there pledged themselves
in writing(7) to pay a solatium(8) every year; but that they afterwards
thought scorn of it, and idly withheld their stipulated payment. Let then
your Fraternity take care to learn the truth accurately; and, if you should
find it so, urgently see to their not delaying to give what they promised,
and what also reason requires; that so both they may possess quietly what
they hold, and the rights of the monastery may incur no damage.

   Furthermore, the monks of the aforesaid monastery have complained to us
that their abbot has granted to thy Fraternity by title of gift land within
the camp of Scillacium, to the extent of six hundred feet, under pretext of
building a church: and accordingly it is our will that as much land as the
walls of the church, when built, can surround shall be claimed as belonging
to the church. But let whatever may be outside the walls of the said church
revert without dispute to the possession of the monastery. For the
ordinances neither of worldly laws nor of the sacred canons permit the
property of a monastery to be segregated by any title from its ownership.
On this account restore thou this gift of land which has been granted
against reason.

EPISTLE XXXV: TO LEONTIUS, EX-CONSUL.

   Gregory to Leontius, &c.

   Since in a great house there are not only vessels of gold and of
silver, but also of wood and of earth, and some indeed to honour but some
to dishonour (2 Tim. ii. 20), who can be ignorant that in the bosom of the
Universal Church some as vessels of dishonour are deputed to the lowest
uses, but others, as vessels of honour, are fitted for clean uses. And yet
it commonly comes to pass that the citizens of Babylon serve in task-work
for Jerusalem, while the citizens of Jerusalem, that is of the heavenly
country, are deputed to the task-work of Babylon. For when the elect of
God, endowed with moral excellence, distinguished for moderation, seeking
not their own gain, are deputed to earthly business, what else is it but
that the citizens of holy Jerusalem serve in the work of Babylon? And when
some, unbridled in immorality, hold places of holy dignity, and in the very
things which they seem to do well seek praise to themselves, what else is
it but that the citizens of Babylon execute the task-work of the heavenly
Jerusalem? For so Judas, mixed with the apostles, long preached the
Redeemer of the human race, and did signs with the rest; but, because he
had been a citizen of Babylon, he executed his work as task-work for the
heavenly Jerusalem. But on the other hand Joseph, being carried into Egypt,
served an earthly court, bore the charge of administration in temporal
things, exhibited whatever was justly due to a transitory kingdom; but,
because he was still a citizen of holy Jerusalem, he administered the
service of Babylon, as has been seen above, in the way of task-work only. A
follower of him, good man, I believe thee to be, knowing thee, though
involved in earthly action, to act with a gentle spirit, to keep in all
respects the citadel of humility, and to give to every one what is just.
For such good things are reported by many of your Glory that I would fain
not hear of such things, but see them: yet still I am fed by the good
renown of him whom I am not allowed to see. But the woman who poured from
the alabaster box, exhibiting a type of the Holy Church, that is of all the
elect, filled the house with the ointment (Luke vii.). And we, as often as
we hear anything of good people, draw in as it were through our nostrils a
breath of sweetness. And when Paul the Apostle said, We are a good odour of
Christ unto God (2 Cor. ii. 15), it is plainly given to be understood that
he exhibited himself as a savour indeed to the present, but as an odour to
the absent. We therefore, while we cannot be nourished by the savour of
your presence, are so by the odour of your absence.

   For this also we greatly rejoice, that the gifts which you sent us were
not unlike your character. For indeed we received oil of the holy cross(9),
and wood of aloes; one to bless by the touch, the other to give a sweet
smell when kindled. For it was becoming that a good man should send us
things that might appease the wrath of God against us.

   Many other things also you have sent for our store-houses, since, as we
subsist both in soul and in flesh, it was needful that we should be
sustained in both. And yet in transmitting these things your most sweet
soul declares that it blushes much for shame, and holds out the shield of
charity before this same shame-facedness. But I altogether rejoice in these
words, since from this attestation of the soul I know that he can never
take away what is another's who blushes even in bestowing what is his own.
Your gifts however, which you call small, are great: but I think that your
Glory's very humility enhances them yet the more. And you beg me to receive
them kindly. But meanwhile recall to your memory the two mites of a certain
widow (Luke xxvii.). For, if she pleased God who offered a little with a
good will, why should not he please men who with a humble mind has given
much? Furthermore we send you, as a blessing from Saint Peter, Prince of
the apostles, a key of his most sacred sepulchre, in which is inserted a
blessing from his chains(1), that what bound his neck for martyrdom may
loose yours from all sins.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XII, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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