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ST. GREGORY THE GREAT

REGISTER OF THE EPISTLES OF SAINT GREGORY THE GREAT, BOOKS XI-XIV

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


BOOK XI.

EPISTLE I: TO JOHN, ABBOT.

   Gregory to John, Abbot of Mount Sina[1].

   The Epistle of thy Humility testifies to the holiness of thy life;
whence we give great thanks to Almighty God, for that we know that there
are still some to pray for our sins. For we, under the colour of
ecclesiastical government, are tossed in the billows of this world, which
frequently overwhelm us. But by the protecting hand of heavenly grace we
are raised up again from the deep. Do you, then, who lead a tranquil life
in the so great serenity of your rest, and stand as it were safe on the
shore, extend the hand of your prayer to us who are on our voyage, or
rather who are suffering shipwreck, and with all the supplications in your
power help us as we strive to reach the land of the living, so that not
only for your own life, but also for our rescue, you may have reward for
ever. May the Holy Trinity protect thy Love with the right hand of Its
protection, and grant unto thee in Its sight, by praying, by admonishing,
by shewing example of good work, to feed the flock committed to thee, that
so thou mayest be able to reach the pastures of eternal life with the flock
itself which thou feedest. For it is written, My sheep shall come and shall
find pastures (John x. 27). And these pastures in truth we find, when,
freed from the winter of this life, we are satisfied with the greenness of
eternal life, as of a new Spring.

   We have learnt from the report of our son Simplicius that there is a
want of beds and bedding in the Gerontocomium[2], which has been
constructed by one Isaurus there. Wherefore we have sent 15 cloaks, 30
rachanoe[3], and 15 beds. We have also given money for the purchase of
mattresses and for their transport, which we beg thy Love not to disdain,
but to supply them to the place for which they have been sent. Given on the
day of the Kalends of September, Indiction[4].

EPISTLE XII: TO CONON, ABBOT OF LIRINUS (Lerins).

   Gregory to Conon, Abbot of the Monastery of Lirinus[4].

   The carefulness of persons in authority is the safeguard of subjects,
since one who watches over what is entrusted to him avoids the snares of
the enemy. But how skilful thou art in ruling the brethren, and how
earnestly watchful in keeping guard over them, we have learnt from the
report of our most reverend brother and fellow-bishop Mennas[5]. And as our
hearing of the unwary remissness of thy predecessor often saddened us, so
the carefulness of thy foresight gladdens us, since there is no doubt that
the safeguard of thy earnestness is of profit for reward to thee, and for
example to do good to others.

   But, since the more our adversary knows himself to be guarded against
on all sides, the more he seeks to break in by hidden ways, and strives
with cunning art to overthrow his opponent, let the watchfulness of thy
Love ever kindle itself to more ardent care; and so, with God's help,
fortify all beforehand, that the ravening wolf, running about hither and
thither, may have no place for entering among the Lord's sheep, Be it then
thine earnest endeavour, the grace of our Redeemer aiding thee, to prohibit
and in all ways guard those who are committed to thee from gluttony, from
pride from avarice, from idle speaking, and from all uncleanness; that by
so much the greater reward may accrue to thee from the government committed
to thee as thy subjects, through thy vigilance, shall be conquerors against
the iniquities of the adversary.

   Wherefore let the good feel thee sweet, the bad a corrector. And even
in correction know thou that this order should be observed, that thou
shouldest love persons and visit faults; lest, if thou shouldest perchance
be disposed to act otherwise, correction should pass into cruelty, and thou
shouldest destroy those whom thou desirest to amend. For thou oughtest so
to cut away a sore as not to run the risk of ulcerating what is sound;
lest, if thou press in the steel more than the case requires, thou injure
him whom thou art in haste to benefit. For let thy very sweetness be wary,
not remiss; and let thy correction be loving, not severe. But let the one
be so seasoned by the other that both the good may; have, in loving,
something to beware of, and the bad, in fearing, something to love.

   Attend carefully to these things, most beloved son; earnestly observe
them; that, when through such management thou shalt have given back safe to
God those whom thou hast received from Him, thou mayest be counted worthy
in the day of eternal retribution to hear Him say, Well done, thou good and
faithful servant: because thou hast been faithful in a few things, I will
set thee over many things: enter into the joy of thy Lord (Luke xix. 17).
Further, we desire that our son Columbus the presbyter, who is commended to
thy Charity by his own merits, may advance in thy love from our
commendation also.

EPISTLE XIII: TO SERENUS, BISHOP OF MASSILIA, (Marseilles)[6].

   Gregory to Serenus, &c.

   The beginning of thy letter so showed thee to have in thee the good
will that befits a priest as to cause us increased joy in thy Fraternity.
But its conclusion was so at variance with its commencement that such an
epistle might be attributed, not to one, but to different, minds. Nay, from
thy very doubts about the epistle which we sent to thee it appears how
inconsiderate thou art. For, hadst thou paid diligent attention to the
admonition which in brotherly love we gave thee, not only wouldest thou not
have doubted, but have perceived what in priestly seriousness it was thy
duty to do. For Cyriacus[7] formerly abbot, who was the bearer of our
letter, was not a man of such training and erudition as to dare, as thou
supposest, to make up another, nor for thee to entertain this suspicion of
falseness against his character. But, while putting aside consideration of
our wholesome admonitions, thou hast come to be culpable, not only in thy
deeds, but in thy questionings also. For indeed it had been reported to us
that, inflamed with inconsiderate zeal, thou hadst broken images of saints,
as though under the plea that they ought not to be adored[8]. And indeed in
that thou forbadest them to be adored, we altogether praise thee; but we
blame thee for having broken them. Say, brother, what priest has ever been
heard of as doing what thou hast done? If nothing else, should not even
this thought have restrained thee, so as not to despise other brethren,
supposing thyself only to be holy and wise? For to adore a picture is one
thing, but to learn through the story of a picture what is to be adored is
another. For what writing presents to readers, this a picture presents to
the unlearned who behold, since in it even the ignorant see what they ought
to follow; in it the illiterate read. Hence, and chiefly to the nations[9],
a picture is instead of reading. And this ought to have been attended to
especially by thee who livest among the nations, lest, while inflamed
inconsiderately by a right zeal, thou shouldest breed offence to savage
minds. And, seeing that antiquity has not without reason admitted the
histories of saints to be painted in venerable places, if thou hadst
seasoned zeal with discretion, thou mightest undoubtedly have obtained what
thou wert aiming at, and not scattered the collected flock, but rather
gathered together a scattered one; that so the deserved renown of a
shepherd might have distinguished thee, instead of the blame of being a
scatterer lying upon thee. But from having acted inconsiderately on the
impulse of thy feelings thou art said to have so offended thy children that
the greatest part of them have suspended themselves from thy communion.
When, then, wilt thou bring wandering sheep to the Lord's fold, not being
able to retain those thou hast? Henceforth we exhort thee that thou study
even now to be careful, and restrain thyself from this presumption, and
make haste, with fatherly sweetness, with all endeavour, with all
earnestness, to recall to thyself the minds of those whom thou findest to
be disjoined from thee.

   For the dispersed children of the Church must be called together, and
it must he shewn then by testimonies of sacred Scripture that it is not
lawful for anything made with hands to be adored, since it is written, Thou
shalt adore tire Lord thy God, and him only shalt serve (Luke iv. 8). And
then, with regard to the pictorial representations which bad been made for
the edification of an unlearned people in order that, though ignorant of
letters, they might by turning their eyes to the story itself learn what
had been done, it must be added that, because thou hadst seen these come to
be adored, thou hadst been so moved as to order them to be broken. And it
must be said to them, If for this instruction for which images were
anciently made you wish to have them in the church, I permit them by all
means both to be made and to be had. And explain to them that it was not
the sight itself of the story which the picture was hanging to attest that
displeased thee, but the adoration which had been improperly paid to the
pictures. And with such words appease thou their minds; recall them to
agreement with thee And if any one should wish to make images, by no means
prohibit him, but by all means forbid the adoration of images. But let thy
Fraternity carefully admonish them that from the sight of the event
portrayed they should catch the ardour of compunction, and bow themselves
down in adoration of the One Almighty Holy Trinity.

   Now we say all this in our love of Holy Church, and of thy Fraternity.
Be not then shaken, in consequence of my rebuke, in the zeal of
uprightness, but rather be helped in the earnestness of thy pious
administration.

   Furthermore, it has come to our ears that thy Love gladly receives had
men into its society; so much so as to have as a familiar friend a certain
presbyter who, after having fallen, is said to live still in the pollution
of his iniquity (1). This indeed we do not entirely believe, since he that
receives such a one does not correct wickedness, but rather appears to give
licence to others to perpetrate the like things. But, lest haply by any
subornation or dissimulation he should prevail on thee to receive him and
keep him still in favour, it becomes thee not only to drive him further
from thee, but also in all ways to cut away his excesses with priestly
zeal. But as to others who are reported to be bad, study to restrain them
from their badness by fatherly exhortation, and to recall them to the way
of rectitude. But, if (which God forbid) you seem not to profit them at all
by salutary admonition, these also thou wilt take care to cast aft far from
thee, lest, froth their being received, their evil doings should seem not
at all to displease thee, and lest not only they themselves should remain
unamended, but others also should be corrupted in consequence of thy
reception of them. And consider how execrable it is before men, and how
perilous before the eyes of God, if vices should seem to be nurtured
through him whose duty it is to punish crimes. Attend therefore to these
things diligently, most beloved brother; and study so to act as both
wholesomely to correct the bad and to avoid breeding offence in the minds
of thy children by associating with evil men.

EPISTLE XXV: TO JANUARIUS, BISHOP OF CARALIS (Cagliari(2)).

   Gregory to Januarius, &c.

   Know ye that your Fraternity's solicitude has pleased us, in that you
have evinced, as was right, pastoral vigilance for the guardianship of
souls. For indeed it has been reported to us that you have forbidden a
monastery to be founded in the house of the late Epiphanius, a reader of
your Church, in accordance with his will, for this reason; lest, seeing
that this house was adjacent to a monastery of hand-maidens of God (3),
deception of souls should thence ensue. And we praised you greatly for
guarding, as became you, by suitable foresight against the snares of the
ancient foe. But, since we have been informed that the religious lady
Pompeiana is desirous of taking away, the handmaidens of God from this same
monastery, and restoring them to their own monasteries whence they had been
taken, and establishing there a congregation of monks, it is necessary that
if this be accomplished, the disposition of the deceased should in all
respects be adhered to. But, if this should not be done, that the will of
the testator may not seem to be entirely frustrated, we will that--inasmuch
as the monastery of the late abbot Urban, situated outside the city of
Caralis, is said to be left so destitute that not even one monk remains
there--we will, I say, that John, whom the said Epiphanius appointed to be
abbot in the monastery which, as has been said, he had determined should be
founded in his house, be ordained abbot (i.e. of the late Urban's
monastery), provided only that there be no impediment against him.

   And let the relics which were to have been deposited in the house of
the aforesaid Epiphanius be deposited there, and let whatever the same
Epiphanius had contributed for the intended monastery in his own house be
in all ways applied to the other; that so, even though for safeguard, as
above written, his will is not carried out with regard to the place, the
benefit intended may nevertheless be preserved inviolate. And indeed let
your Fraternity, together with the guardian (defensore) Vitalis, arrange
all this, and endeavour to order it so advantageously that you may have
your reward, as for your praiseworthy prohibition, so also for your good
settlement of the case. Lastly, though it may be superfluous to commend
this monastery to your Fraternity, yet we abundantly exhort you that, as
becomes you, with due regard to justice, you hold it as commended to
you(4).

EPISTLE XXVIII: TO AUGUSTINE, BISHOP OF THE ANGLI(5).

Gregory to Augustine, &c.

   Glory to God in the highest, and an earth peace ta men of good will
(Luke ii. 14); because a grain of wheat, falling into the earth, has died,
that it might not reign in heaven alone; even He by whose death we live, by
whose weakness we are made strong, by whose suffering we are rescued from
suffering, through whose love we seek in Britain for brethren whom we knew
not, by whose gift we find those whom without knowing them we sought. But
who can describe what great joy sprung up here in the hearts of all the
faithful, for that the nation of the Angli through the operation of the
grace of Almighty God and the labour of thy Fraternity has cast away the
darkness of error, and been suffused with the light of holy faith; that
with most sound mind it now tramples on the idols which it formerly
crouched before in insane fear; that it falls down with pure heart before
Almighty God; that it is restrained by the rules of holy preaching from the
lapses of wrong doing; that it bows down in heart to divine precepts, that
in understanding it may be exalted; that it humbles itself even to the
earth in prayer, lest in mind and soul it should lie upon the earth. Whose
is tiffs work but His who says, My Father worketh hitherto, and I work
(John v. 17)? who, to shew that He converts the world, not by men's wisdom,
but by His own power, chose unlettered men as His preachers whom He sent
into the world? And He does the same even now, having deigned to work
mighty works in the nation of the Angli through weak men. But in this
heavenly gift, dearest brother, there is ground, along with great joy, for
most serious fear. For I know that Almighty God has displayed great
miracles through thy Love in the nation which He has willed to be chosen.
Wherefore thou must needs rejoice with fear for this same heavenly gift,
and tremble in rejoicing:-rejoice, that is, because the souls of the Angli
are drawn by outward miracles to inward grace; but tremble, lest among the
signs that are done the infirm mind lift itself up to presumption about
itself, and from being exalted in honour outwardly, fall inwardly through
vain glory. For we ought to remember how, when the disciples returned with
joy from preaching, and said to their heavenly Master, Lord, in thy name
even the devils are subject unto us (Luke x. 17), they straightway heard,
In this rejoice not; but rather rejoice because your names are written in
heaven (Ib. v. 20). For they had set their minds on private and temporal
gladness, when they rejoiced in the miracles. But they are recalled from
private to common, from temporal to eternal gladness, when it is said to
them, In this rejoice ye, because your names are written in heaven. For not
all the elect work miracles; and yet the names of all of them are kept
enrolled in heaven. For to the disciples of the Truth there should not be
joy, save for that good which they have in common with all, and in which
they have no end to their gladness.

   It remains, therefore, dearest brother, that in the midst of the things
which through the operation of God thou doest outwardly, thou shouldest
ever nicely judge thyself within, and nicely understand both what thou art
thyself and how great is the grace in the midst of that same nation for the
conversion of which thou hast received even the gift of doing signs. And if
at any time thou shouldest remember having offended-against our Creator,
whether in tongue or in deed, ever recall these things to thy memory, that
memory of guilt may keep down the rising glory of the  heart. And
whatsoever thou mayest receive,  or hast received, in the way of doing
signs,  regard these powers as not granted to thyself, but to those for
whose salvation they have  been conferred upon thee. Further, there occurs
to my mind, while  I think on these things, what took place with one
servant of God, even one eminently chosen. Certainly Moses, when he led
God's people out of Egypt, as thy Fraternity knows, wrought wonderful
miracles. Fasting forty days and nights in Mount Sina, he received the
tables of the law; among lightnings and thunders, while all the people
trembled, he was attached to the service of Almighty God, being alone with
Him even in familiar colloquy (Exod. xxx., xxxi.); he opened a way through
the Red Sea; he had a pillar of a cloud to lead him on his journey; to the
people when an hungered he gave manna from heaven; flesh to those who
longed for it he supplied in the wilderness by a miracle, even unto
overmuch satiety (Exod. xiii., xiv., xvi.). But, when in a time of drought
they had come to the rock, he was distrustful, and doubted being able to
draw water from the same, which still at the Lord's command he opened
without fail in copious streams. But how many and great miracles after
these he did during eight and thirty years in the desert who can count or
search out (Exod. xvii.; Num. xx.)? As often as a doubtful matter had
troubled his mind, he resorted to the tabernacle, and enquired of the Lord
in secret, and was forthwith taught concerning it, God speaking to him
(Exod. xxxiii. seq.). When the Lord was wrath with the people, he appeased
Him by the intervention of his prayer; those who rose in pride and
dissented in discord he engulphed in the jaws of the gaping earth; he bore
down his enemies with victories, and shewed signs to his own people. But,
when the land of promise had at length been reached, he was called into the
mountain, and heard of the fault which he had committed eight and thirty
years before, as I have said, in that he had doubted about drawing water
from the rock. And for this reason he was told that he might not enter the
land of promise (Num. xxvii.). Herein it is for us to consider how
formidable is the judgment of Almighty God, who did so many signs through
that servant of His whose fault He still bare in remembrance for so long a
time.

   Wherefore, dearest brother, if we find that even he whom we know to
have been especially chosen by Almighty God died for a fault after so many
signs, with what fear ought we to tremble, who do not yet know whether we
are chosen?

   But what should I say of the miracles of the reprobate, when thy
Fraternity well knows what the Truth says in the Gospel; Many shall come in
that day saying to me, Lord in thy name we have prophesied, and in thy name
have cast out devils, and in thy name have done many wonderful works. But I
will say unto them, I know not who ye are: depart from me all ye workers of
iniquity (Matth. vii. 22; Luke xiii. 27)? The mind, then, should be much
kept down in the midst of signs and miracles, lest haply one seek therein
one's own glory, and exult in private joy for one's own exaltation. For
through signs gains of souls should be sought, and His glory by whose power
these very signs are done. But there is one sign that the Lord has given us
for which we may exceedingly rejoice, and acknowledge the glory of election
in ourselves, seeing that He says, In this shall it be known that ye are my
disciples, if ye have love one to another (John xiii. 35). Which sign the
prophet demanded, when he said, Make with me, Lord, a sign for good, that
they which hate me may see it, and be confounded Ps. lxxxv. 17).

   These things I say, because I desire to abase the mind of my hearer in
humility. But let thy very humility have its confidence. For I, a sinner,
maintain a most certain hope that through the grace of our Almighty Creator
and Redeemer, our God and Lord Jesus Christ, thy sins are already remitted,
and thou art chosen for this purpose, that those of others may be remitted
through thee. Nor will you have sorrow for any guilt in the future, while
you strive to cause joy in heaven for the conversion of many. Truly the
same our Maker and Redeemer, speaking of the repentance of men, says,
Verily I say unto you there will be joy in heaven over one sinner that
repenteth, more than over ninety and nine just persons, which need no
repentance (Luke  xv. 7). And if for one penitent there is great joy in
heaven, of what kind may we believe the joy to be for so large a people,
converted from its error, which, coming to faith, has condemned by
penitence the evil things it did. In this joy, then, of heaven and the
angels let us repeat the very words of the angels with which we began: let
us say therefore, let us all say, Glory to God in the highest, and on earth
peace to men of good will.

EPISTLE XXIX: TO BERTHA, QUEEN OF THE ANGLI(6).

   Gregory to Bertha, &c.

   They who desire, after earthly dominion, to obtain the glory of a
heavenly kingdom ought to labour earnestly to bring in gain to their
Creator, that they may be able to rise by the steps of their operation to
the things they long for; as we are glad to know you do. For indeed our
most beloved son Laurentius the presbyter, and Peter the monk, have brought
us word on their return to us how your Glory has exhibited itself towards
our most reverend brother and fellow-bishop Augustine, and how great
succour and what charity you have bestowed upon him. And we bless Almighty
God, who has been mercifully pleased to reserve the conversion of the
nation of the Angli for your reward. For, as through Helena of illustrious
memory, the mother of the most pious Emperor Constantine, He kindled the
hearts of the Romans into Christian faith, so we trust that He works in the
nation of the Angli through the zeal of your Glory. And indeed you ought
before now, as being truly a Christian, to have inclined the heart of our
glorious son, your husband, by the good influence of your prudence, to
follow, for the weal of his kingdom and of his own soul, the faith which
you profess, to the end that for him, and for the conversion of the whole
nation through him, fit retribution might accrue to you in the joys of
heaven. For seeing, as we have said, that your Glory is both fortified by a
right faith and instructed in letters, this should have been to you neither
slow of accomplishment nor difficult. And since, by the will of God, now is
a suitable time, so proceed, with the co-operation of divine grace, as to
be able to make reparation with increase for what has been neglected.
Wherefore strengthen by continual hortation the mind of your glorious
husband in love of the Christian faith; let your solicitude infuse into him
increase of love for God, and so kindle his heart even for the fullest
conversion of the nation subject to him that both he may offer, out of the
zeal of your devotion, a great sacrifice to the Almighty Lord, and that the
things related of you may both grow and be in all ways proved to be true:
for your good deeds are known not only among the Romans, who have prayed
earnestly for your life, but also through divers places, and have come even
to the ears of the most serene prince at Constantinople. Hence, as great
joy has been caused us by the consolations of your Christianity, so also
may there be joy in heaven for your perfected work. So acquit yourselves
devotedly and with all your might in aid of our above-named most reverend
brother and fellow-bishop, and of the servants of God whom we have sent to
you, in the conversion of your nation that you may both reign happily here
with our glorious son your husband, and after long courses of years may
also attain the joys of the future life, which know no end. Now we pray
Almighty God that He would both kindle the heart of your Glory with the
fire of His grace to perform what we have spoken of, and grant you the
fruit of an eternal reward for work well-pleasing to Him.

EPISTLE XXX: To VENANTIUS, EX-MONK, PATRICIAN OF SYRACUSE (7).

   Gregory to Venantius, &c.

   In addressing to you the greeting which is due I was intending to speak
of what I suffer But I think I need not relate to you what you know. For I
am tormented by pains of gout, which, afflicting not dissimilarly both me
and you, while they increase upon us exceedingly, have caused our life to
decrease. In the midst of them what else should we do but recall our faults
to mind, and give thanks to Almighty God? For we who have sinned in many
things from the pampering of the flesh are purged by the affliction of the
flesh. We are to know also that present pain, if it converts the mind of
the afflicted one, is the end of preceding guilt; but, if it does not
convert to the fear of the Lord, is the beginning of pain to follow. We
must therefore take care, and in entire conversion of heart watch to the
utmost of our power with tears, lest we pass from torment to torments. We
are also to consider by how great a dispensation of lovingkindness our
Maker deals with us, in that He continually smites us, who are worthy of
death, and still slays us not. For He threatens what He will do, and yet
does it not, that pains sent in advance may alarm us, and, when we are
converted to the fear of the strict Judge, may shield us from His
animadversion when life is over. For who may tell, who may count, how many,
sunk in their lechery, running headlong also in blasphemies and pride,
continuing in robberies and iniquities even to the day of their death, have
so lived in this world as never to suffer even a headache, but by a sudden
stroke have been delivered to the fires of hell? We, then, have a token
that we are not forsaken, in that we are continually scourged, according to
the testimony of Scripture, which says, Whom the Lord loveth He chasteneth,
and scourgeth every son whom He receiveth (Heb. xii. 6). Wherefore under
the very stripes of God let us recall to mind both His gifts and the losses
of our guilt. Let us consider what good things He has showered upon our
ill-doing, and what ill things we have committed under His goodness. Let us
fulfil what the Lord says through the prophet, Put me in remembrance, that
we may plead together (Isai. xliii. 26). Let us plead now in our though
with God, that we be not hereafter strictly judged by God. For what says
Paul? If we would judge ourselves, we should not be judged of the Lord (1
Cor. xi. 31). Whosoever, then, would make haste to escape the strictness of
the sentence of the judgment to come, let him, through the bitterness of
penitence, cut off for himself all the sweetness of the present life.
Moreover, whatever gifts of this kind there are, whose gifts are they but
our Maker's? But that should not be accounted a gift of God fully to us
which separates us through delight in itself from the love of God; lest we
should prefer the things given to the Giver, and while receiving good
things, though ourselves evil, we should be disjoined from His fear by that
whereby we ought to have grown in His fear. Now may the Creator of all
things, that is Almighty God, pour into your heart by the inspiration of
His Spirit what we speak to you of by letter, and cleanse you from all
defilements of sin, and grant you the joy of His comfort here, and
hereafter eternal rewards with Himself. I beg that my most sweet daughters,
the lady Barbara and the lady Antonina, be greeted in my name.

EPISTLE XXXII: TO MARINIANUS, BISHOP OF RAVENNA.

   Gregory to Marinianus, &c.

   When the bearer of these presents, Candidus the abbot, came hither to
ask for relics (which have also been granted), as much as i rejoiced in thy
Fraternity's nursing aid, thy Fraternity's care for me being therein
apparent, so much was I distressed that I could not enjoy his presence as I
wished to do, seeing that he found me sick, and, when he departed, left me
still in a state of weakness. For it is now a long time since I have been
able to rise from bed. For at one time the pain of gout torments me, at
another a fire, I know not of what kind, spreads itself with pain through
my whole body; and it is generally the case that at one and the same time
burning pain racks me, and body and mind fail me. Further, what other great
distresses of sickness beside what I have mentioned I am affected by, I am
unable to recount. This however I may briefly say, that tile infection of a
noxious humour so drinks me up that it is pain to me to live, and  I
anxiously look for death, which alone I can hope for to relieve my groans.
Accordingly, most holy brother, implore for me the compassion of divine
loving-kindness, that it would mercifully mitigate towards me the scourges
of its smiting, and grant me patience to endure, lest (which God forbid) my
heart break out into impatience from excessive weariness, and the guilt
which might have been well cured through stripes be increased by
murmuring.Given in the month of February, Indiction 4.

EPISTLE XXXIII: TO MARINIANUS, BISHOP OF RAVENNA.

   Gregory to Marinianus, &c.

   On the arrival here of a certain man of Ravenna, I was smitten by most
grievous sorrow for that he told me of thy Fraternity being sick from
vomiting of blood. On this account we have caused enquiry to be made
carefully and severally of those here whom we know to be well-read
physicians, and have sent in writing to your Holiness their several
opinions and prescriptions. All, however, prescribe before all else quiet
and silence, which I greatly doubt whether thy Fraternity can have in thine
own Church. And accordingly it seems good to me that, when the Church there
has been provided for--whether with such as may accomplish the solemnities
of mass, or with such as may take charge of the episcopate, and may be able
to shew hospitality and hold receptions, or such as may superintend the
guardianship of monasteries--thy Fraternity should come to me before the
summer season, that I may, as far as I can, take special charge of thy
sickness, and keep thee from being disturbed, since the physicians say that
the summer season is exceedingly dangerous for this kind of sickness. And I
greatly fear lest, if thou shouldest have any cares together with the
unfavourableness of the season, there might be further risk to thee from
this disorder. I too myself am very weak, and it is in all respects
advantageous that thou shouldest, with the favour of God, return to thy
Church in health; or certainly, if thou art to be called, that thou
shouldest be called in the hands of thy friends; and that I, who see myself
to be very near death, if Almighty God should be pleased to call me before
thee, should pass away in thy hands. But if the circumstances of the
present time stand in the way of thy coming, Ago(8) may be treated with,
some small present being given him, that he may himself send one of his
people with time as far as Rome. If, then, thou feelest thyself held
heavily by this sickness, and arrangest to come, thou must come with few
attendants, since, while thou stayest with me in the episcopal residence
(episcopium), thou wilt have daily attendance from this Church.

   Furthermore, I neither exhort nor admonish thee, but straitly charge
thee, that thou by no means presume to fast, since the physicians   say
that the practice is very prejudicial to this disorder; except that, if by
chance a great solemnity demands it, I concede it five times in the year.
Thou must also refrain from vigils; and let the prayers which in the city
of Ravenna are wont to be said over the wax-taper, and the expositions of
the Gospel which are given by priests about the time of the Paschal
solemnity, be delivered by another. And by no means impose on thyself,
beloved, any labour beyond thy powers. I have said this that, if thou
shouldest feel thyself better, and shouldest put off thy coming, thou
mayest know what to observe by my command.

EPISTLE XXXV: TO BARBARA AND ANTONINA(9).

Gregory to Barbara, &c.

   Having received your Glory's letters, which spoke with tears for words,
we, most beloved daughters, are affected by no less sorrow than yourselves
for your father's sickness. For we cannot account that sadness as
extraneous which is made our own by the law of charity. But, since in no
state of despair ought there to be distrust in the mercy of our Redeemer,
raise your spirits for the comforting of your father, place your hope in
the hand of Almighty God, and by His protection we trust that He will guard
you from all adversity, and cheer your tribulation, and grant you to be
favourably disposed of according to your father's desires. But should He
pay the debt of our human lot, even then let not any despair crush you, nor
the words of any persons cause you alarm. For after God, Who is the
governor and protector of orphans, we will be so solicitous in behalf of
your most sweet Glory, and will so make haste, with the Lord's help, to
provide as we can for your advantage, that no rough handling of unjust men
may perturb you(1), and that we may repay in all ways the debt we have
contracted from the goodness of your parents. And so may heavenly grace
nurture you with its favour and defend you by its protection from all
evils, that your safety may become our joy.

EPISTLE XXXVI: TO JOHN, BISHOP OF SYRACUSE(2)

   Gregory to John, &c.

   I have received your Fraternity's letters telling me of the sickness of
my most sweet son the lord Venantius, and relating how all things are going
on about him. But when I heard at one and the same time that he was
desperately and grievously sick, and that unfair men were laying claim to
the property of the orphans,. the sorrow in my heart could scarce contain
itself. But in this there was comfort, in that tears relieved my groans.
Your Holiness therefore ought not to neglect, what should be your first
care, to take thought for his soul, by exhorting him, beseeching him,
putting before him God's terrible judgment, and promising His ineffable
mercy, so as to induce him to return even at his last moments to his former
state of life(3), lest the guilt of so great a fault should stand against
him in the eternal judgment. And then it is your duty to take thought how
his daughters, the ladies Barbara and Antonina, may be disposed of, so that
no opportunity be afforded to bad men. For after he had conjured me to take
anxious care for them, adding that I should see to the disposal of them, he
went on in his letter to mention a thing which, when I consider the matter,
I have no doubt might stand in the way. For he says that I should
repeatedly petition the most pious lord Emperor, that he should himself
cause provision to be made for the disposal of them. You observe how
different this is from his former wish. And i fear lest an apt opportunity
might hence be given to men in Sicily who are seeking all opportunity for
interfering in his affairs. For, when this is known, what will those men do
who have already, as report goes, been attempting to put a seal on his
effects(4)? Would not reason seem to be on their side, and to afford them
as it were a just ground for this proceeding? If they should say, the girls
have been commended to the lord Emperor; we cannot neglect the matter; it
is at our peril if we do; we make the property safe till such time as the
lord Emperor may order them to be taken to Constantinople;--tell me, I pray
thee, what I could do in such a case, wherein the father's commendation
seems to support a man that has authority. For he conjures me to see to
their being so disposed of that they may either be in the Roman city or not
be taken away from Sicily; and be so acts as to leave no way of either
bringing them hither or retaining them there. But, do you, as far as you
can, oppose these bad men. Defend their substance for the sake of Almighty
God as if it were your own: and, if it is still possible, see to all
opportunity for wrong being removed with regard to the will of the
aforesaid lord Venantius. But, if it is thought fit that they should be
commended to the palace, he ought not to impose such a burden on me as to
wish to charge my soul with the care of the disposal of them; as to which
be it enough that God Almighty knows how I am taking thought. Hence I have
taken care to write at once to my most beloved son the deacon Anatolius,
bidding him endeavour to speak with the glorious patrician lady
Rusticiana(5), and telling him in what manner he should enquire anti inform
me about the persons whose names have been transmitted to me; that so be
may inform us of all things speedily, and what is to be done, may under the
ordering of God be arranged.

   Furthermore, in the letters that have been sent to us we find that your
Fraternity has been grieved at our not having wished you to come hither, as
though it had been on account of some displeasure; whereas we acted with a
sole view to utility, knowing that on account of persons in your locality
your presence there was exceedingly necessary. But, Jest you should hence
suppose that we have any feeling or displeasure towards you (which God
forbid), if you have the will to come to us, present yourself at a suitable
time at the threshold of the apostles. For, so far as we are concerned, we
so love your Charity that we desire to see you often.

EPISTLE XXXVII: TO ROMANUS, GUARDIAN (Defensorem).

   Gregory to Romanus, Guardian of Sicily(6).

   It has come to our knowledge that, if any one has a suit against any
clerics, thou causest these clerics to be brought before thee for judgment,
setting at nought their bishops. If this be so, seeing that it is evidently
very unsuitable, we order thee by this our authority that thou presume not
to do it any more. But, if any one should have a suit against any cleric,
let him go to his bishop, that either he may take cognizance himself, or at
any rate that judges may be deputed by him; or, if it should be a case for
arbitration, let the executive authority deputed by him compel the parties
to choose a judge. But, if any cleric or lay person should have a suit
against a bishop, then thou oughtest to interpose, so that either thou
thyself mayest take cognizance of the matter between them or that on thy
admonition they may choose for themselves judges. For, if each single
bishop has not his own jurisdiction reserved to him, what else is done but
that ecclesiastical order is confounded through us by whom it ought to be
guarded?

   Further, it has been reported to us that, certain clerics having been
sent into penance for fault requiring it by our most reverend brother
bishop John, thou hast on thy own authority, without his knowledge removed
them from it. Now, if this is true, know that thou bast done a thing
altogether unseemly, and calling for no light reproof. Wherefore restore
these clerics without delay to their bishop. And beware of committing this
fault in future: for, shouldest thou be inattentive, know that thou wilt
incur our anger in no slight degree.

EPISTLE XXXVIII: TO VITUS, GUARDIAN (Defensorem(7)).

   Gregory to Virus, &c.

   If thou art held bound by no condition or liability to bodily service,
and hast not been a cleric of any other city, and if there is no canonical
objection to thee, it is our will and pleasure, with a view to the
advantage of the Church, that thou receive the office of Guardian of the
Church, in order that thou mayest execute incorruptly and diligently
whatever may be enjoined thee by us for the benefit of the poor; using this
privilege which after deliberation we have conferred on thee, so as to do
thy diligence faithfully in accomplishing all that may be enjoined thee by
us, as having to render an account of thy doings before the judgment of our
God. This epistle we have dictated for writing to Paterius, secundicerio
notario of our Church(8), and have subscribed it.

EPISTLE XL TO MARINIANUS, BISHOP OF RAVENNA.

   Gregory to Marinianus, &c.

   Great infirmity constrains us, dearest brother, from which if we were
free, we should seem justly blamable. But since, while we are in this
fragile body, we cannot subsist but by subservience to its weaknesses, we
ought not to blush for what necessity imposes on us. And so, since
physicians all say that to those who suffer from eruption of blood fasts
are injurious, we exhort thy Fraternity by this present address that,
recalling to mind what thou hast been accustomed to endure from sickness,
thou by no means impose on thyself the labour of fasting[9]. If, however,
by the mercy of God, thou knowest thyself to be so far improved in health
as to have sufficient strength, we permit thee to fast once or twice in the
week. But of this it befits thee before all things to take care, that thou
in no wise subject thyself to any feeling of irritation, lest the sickness,
which is believed to be now lighter and as it were suspended, should be
experienced afterwards more heavily through exasperation.

EPISTLE XLIV: TO RUSTICIANA, PATRICIAN[10].

   Gregory to Rusticiana, &c.

   I have received the letters of your Excellency, which altogether
relieved me, while I was in a state of most grievous sickness, with regard
to your health, your devotion, and your sweetness. One thing however I took
amiss namely that in the same epistles to me what might have been said once
was said repeatedly "Your handmaiden," and "your handmaiden." For, I having
been made the servant of all through the burdens of episcopacy, with what
reason does she call herself my handmaid whose own I was before I undertook
the episcopate? And so I beseech you by Almighty God, that I may never find
this word in what you write to me. Further, the gifts which out of a most
pure and sincere heart you sent to the blessed Peter, Prince of the
apostles, have been received and hung up there[1] in the presence of all
the clergy. But my son, the magnificent lord Symmachus, finding me ill from
pains of gout and almost despaired of, deferred giving me your letters, and
gave them long after the veils had been received: and I found afterwards in
your Excellence's letters that they were to have been borne to the Church
of the blessed Peter with a litany. And so this was not done, because, as I
have already said, we received the veils before the letters. Nevertheless
the aforesaid Symmachus did with your whole household what you wished us to
do with the clergy. But, even if the voices of men were wanting, your
offering itself has its own voice before Almighty God. In His loving-
kindness I trust that the intercession of him whose body you have covered
on earth may protect you in heaven from all sins, and in his provision rule
your house, and in his watchfulness guard it.

   With regard to the affliction of gout which you signify to us has come
upon you, I am both distressed and rejoiced exceedingly: rejoiced, because
the noxious humour, attacking the lower parts of your body, has entirely
left the higher ones; but distressed, because I fear you suffer excessive
pain in so very slender a body. For where there is a deficiency of flesh,
what strength can there be to resist pain? For as to myself, you know what
I used to be: but now bitterness of soul and continual exasperation, and
besides this the affliction of gout so affects me that my body is dried up
even as if in burial. Hence it comes to pass that I can rarely now rise
from bed. If, then, the pain of gout has reduced the mass of my body to
such dryness, what must I think of your body, which was too dry before the
pains came on? As to the alms which you have bestowed on the monastery of
the blessed Apostle Andrew, there is no need for me to say anything, since
it is written, Hide thine alms in the bosom of a poor man, and it shall
pray for thee (Ecclus. xxix. 15). If then the good deed itself has its
voice in the secret ears of God, whether we cry aloud or keep silence, this
very thing which you have well done cries aloud. Moreover I declare that
there are so great miracles, there is so great care and custody of the
monks in this same monastery of the said apostle that it is as if he
himself were specially the abbot of the monastery. For, to speak of a few
things out of many which I have learnt from the narration of the abbot and
the prior of the monastery, two brethren were one day sent out thence to
buy something for the use of the monastery, one a junior who seemed to be
distinguished for prudence, the other a senior, sent to be the guardian of
the junior. Both went forth, and from the money they received as the price
of what they were to purchase, he who had been sent as the guardian of the
junior purloined something without the knowledge of the other. Having both
of them presently returned to the monastery, and come to the threshold of
the oratory, he who had committed the theft fell down seized by a demon,
and began to be vexed. And, when the demon had let him go, he was asked by
the monks who came round him whether perchance he had purloined anything
from what he had received: he denied, and was a second time vexed. Eight
times he denied, and eight times was vexed. But after his eighth denial he
confessed how much money he had purloined. And repenting he acknowledged,
prostrate on the earth, that he had sinned, and when he had undergone
penance, the demon came to him no more.

   At another time also, on the anniversary of the same apostle, while the
brethren were resting during the mid-day hours, suddenly a certain brother,
having become blind with his eyes open, began to tremble, to utter loud
cries, testifying by these cries that he could not bear what he was
suffering. The brethren ran together to him, saw him blind with his eyes
open, trembling, and crying out, abstracted from the scene around him, and
having no sense of anything that could be done externally. They lifted him
in their hands, and east him before the altar of Saint Andrew the Apostle,
prostrating themselves also in prayer for him. And he at once, coming to
himself again, declared what he had suffered; namely that a certain old man
appeared to him, and set a black dog at him to tear him, saying, Why
wouldest thou flee from this monastery? And, when I could by no means have
escaped (said he) from the bites of the dog, certain monks came, and
besought that old man for me, who straightway bade the dog depart, and then
I came to myself. And he often afterwards confessed, saying, On the day on
which I suffered these things I bad had a design of flying from this same
monastery.

   Another monk also secretly desired to depart from the same monastery.
And, having considered the matter in his mind, he would have entered the
oratory; but he was immediately delivered to a demon and most sorely vexed.
But he used to be left by the demon and if he remained outside the oratory,
he would suffer no harm; but, if he attempted to enter it, he was at once
delivered to the evil spirit and vexed. And, when this took place
frequently, he confessed his fault, namely that he was thinking of going
away from the monastery. Then the brethren, assembled in his behalf, bound
themselves to continue in prayer for him for three days, and he was so
cured that the evil spirit never came to him afterwards. He used to say
also that he had seen the same blessed apostle while he was being vexed,
and had been reproached by him for wishing to depart from the monastery.

   Two other brethren also fled from the same monastery, and gave some
intimations previously to the brethren in conversation that they were going
down by the Appian way, to make for Jerusalem; but, when they had gone out,
they turned aside from the road. And, that there might be no possibility of
their being found by any that might follow them, finding some retired
crypts near the Flaminian gate, they hid themselves therein. But when they
had been looked for in the evening, and not found in the monastery, certain
brethren followed them on horseback, going out by the gate of Metronus, to
follow them along the Latin or Appian way. But suddenly they conceived the
design of looking further for them on the Salarian way: and so, in
proceeding outside the city, they turned their course into the Salarian
way. But, failing to find them, they decided to return through the
Flaminian gate. And, as they were returning, presently when their horses
came in front of the crypts in which the men were hidden, they stood still,
and, though beaten and urged, refused to move. The monks considered that
such a thing could not be without some mystery. They observed the crypts,
and saw file entrance to them to be blocked by a piled heap of stones, but,
as their horses would not go in any direction, they dismounted. They
displaced the stones which were placed at the mouth of the crypts, entered,
and found the men in a state of consternation within these dark
subterranean hiding-places. They were taken back to the monastery, and were
so improved by this miracle that it was of great advantage to them to have
fled for a short time from the monastery.

   I have told you these things that it may be known to your Excellency
whose oratory it is on which you have bestowed your alms. Now may Almighty
God keep you under His heavenly protection both in soul and in body and all
your house, and grant you to live long for our consolation. I beg that my
most beloved son the Lord Strategius[2] with his glorious parents your
children may be greeted in my name.

EPISTLE XLV: TO THEOCTISTA, PATRICIAN[3].

   Gregory to Theoctista, &c.

   We ought to give great thanks to Almighty God, that our most pious and
most benignant Emperors have near them kinsfolk of their race, whose life
and conversation is such as to give us all great joy. Hence too we should
continually pray for these our lords, that their life, with that of all who
belong to them, may by the protection of heavenly grace be preserved
through long and tranquil times.

   I have to inform you, however, that I have learnt from the report of
certain persons how that, owing to the levity of the people, a tumult of
detraction has arisen against you. And I hear that your Excellency has
consequently been distressed with no slight vexation. If this is so, I
wonder much why the words of men on earth should agitate you, who have
fixed your heart on heaven. For the blessed Job, when his friends who had
come to console him had broken out into rebuke, said, For behold my witness
is in heaven, and he that knows me is on high (Job xvi. 20). For one who
has the witness of his life in heaven ought not to be afraid of the
judgments of men on earth. Paul also, a leader of good men, says, Our glory
is this, the testimony of our conscience (5 Cor. i.12). And he says again,
Let every man prove his own work, and so shall he have glory in himself,
and not in another (Gal. vi. 4). For, if we are rejoiced by praises and
broken down by detractions, we have set our glory not in ourselves, but in
the mouth of others. And indeed the foolish virgins took no oil in their
vessels, but the wise ones took oil in their vessels with their lamps
(Matth. xxv.). Now our lamps are good works; of which it is written, Let
your light shine before men, that they may see your good works, and glorify
your Father which is in heaven (Matth. v. 16). And we then take oil in our
vessels with our lamps, when we seek not the splendour of glory for our
good deeds from the adulation of our neighbours, but preserve it in the
testimony of our conscience. And in regard to all that is said of us
outwardly we ought to recur to the secrets of our soul. Although all should
revile us, yet he is free whom conscience accuses not, while, even though
all should praise, one cannot be free, if conscience accuses him. Whence
the Truth says concerning John, What went ye out into the wilderness to
see? A reed shaken with the wind? (Matth. xi. 7). And this in truth is said
in the way of negation, not of assertion, since it is added, But what went
ye out for to see? A man clothed in soft raiment? Behold, they that wear
soft clothing' are in kings' houses (Ibid. 8). For although, according to
the truth of the Gospel, John was clothed in rough raiment, yet the
signification is that they wear sort clothing who are delighted by
adulations and praises And it is denied that John was a reed shaken with
the wind, inasmuch as no breath from any human mouth bent the fortitude of
his mind. For we, if we are lifted up by praises, or cast down by
revilings, are a reed shaken with the wind. But far be this, far be it from
the heart of your Excellency. I know that you read studiously the teacher
of the Gentiles, who says, I, if yet pleased men, should not be the servant
of Christ (Gal. i. 10).

   If, however, any even slight sadness has arisen in your mind from this
cause, I believe that Almighty God has kindly allowed this to be the case.
For not even to His elect in this life has He promised the joys of delight,
but the bitternesses of tribulation; so that, after the manner of medicine,
they may be restored through a bitter cup to the sweetness of eternal
salvation. For what says He? The world shall rejoice and ye shall lament
(Joh. xvi. 20). With what hope? With what promise? A little afterwards it
is added, I will see you again, and your heart shall rejoice, and your joy
no man shall take from you (Ibid. 22). Hence again He says to His
disciples, In your patience shall ye possess your souls (Luke xxi. 19).

   Consider, I pray you, where patience would be, if there were nothing to
be endured. I suspect that there is no Abel without having a Cain for his
brother. For if the good were without the bad, they could not be perfectly
good, since they would not be purged: and the very society of the bad is
the purgation of the good. There were three sons of Noe in the ark, one of
whom was a derider of his father, who, though in himself he was blessed,
still received a sentence of condemnation in his son. Abraham had two sons
before he took Cethura to wife; and yet his carnal son persecuted the son
of promise (Genes. ix.). This the great teacher expounds, saying, As he who
is after life flesh persecuted him that is after the Spirit, even so it is
now (Gal. iv. 29). Isaac had two sons; but one, who was spiritual, fled
before the threats of his carnal brother. Jacob had twelve sons, but one,
who lived uprightly, was sold by ten into Egypt. In the case of the prophet
David, because there was in him what should have been purged, it was
brought to pass that he suffered under a son's persecution. The blessed Job
says of the society of the reprobate, I have been a brother to dragons, and
a companion to owls (Job xxx. 29). To Ezekiel the Lord says, Son of man,
unbelievers and destroyers are with thee, and thou dost dwell among
scorpions (Ezek. ii. 6). Among the twelve apostles there was one reprobate,
that there might be one by whose persecution the eleven might be tried. The
Prince of the apostles speaks thus to his disciples, He delivered just Lot,
oppressed by the injury and conversation of the wicked. For in seeing and
hearing he was just, dwelling among those who from day to day vexed the
soul of the just one with their unrighteous deeds (2 Pet. ii. 7, 8). Paul
also the apostle writes to his disciples, saying, In the midst of a crooked
and perverse nation, among whom ye shine as luminaries in the world,
holding fast the word of life (Philip: it. 15).

   Seeing then that we know from the witness of Scripture that in this
life the good cannot be without the bad, your Excellency ought by no means
to be disturbed by the voices of fools, especially as there is then sure
confidence in Almighty God, when for well-doing any adversity is given us
in this world in order that a full reward may be reserved for us in the
eternal retribution. Whence also in the holy Gospel the Truth says, Blessed
shall ye be when men shall say all manner of evil against you falsely for
my name's sake (Matth. v. 11). And for our consolation He deigned to adduce
as an example His own reproaches, saying, If they have called the master of
the house Beelzebub, how much more them of his household (Ibid. x. 25).

   But there are many who perhaps praise the life of the good more than
they ought; and, lest any elation should creep in from praise, Almighty God
allows bad men to break out into slander and objurgation, in order that, if
any sin springs up in the heart from the mouth of them that praise, it may
be choked by the mouth of them that revile. Hence it is, then, that the
teacher of the Gentiles testifies that he continues in his preaching
through evil report and good report (2 Cor. vi. 8); saying also, As
deceivers and yet true. If then there were such as laid an evil report on
Paul, and called him a deceiver, what Christian now should account it a
hard thing in behalf of Christ to hear injurious words? Moreover we know of
how great virtue was the precursor of our Redeemer, who in Holy Writ is
called not only more than a prophet, but even an angel: and yet, as the
history of his death testifies, after his death his body was burnt by his
persecutors[4]. But why say we these things of holy men? Let us speak of
the Holy of holies Himself, that is of God Who was made man for us, Who
before His death heard the injurious charge that He had a devil, and after
His death was called a deceiver by His persecutors, when one said, We know
that that deceiver said, After three days I will rise again (Matth. xxvii.
63). How much, then, must we sinners needs bear from the tongues and hands
of wicked men, we who are to be judged at the coming of the eternal Judge,
if He Who will even come as Judge endured so much both before and after His
death?

   These things, most sweet and excellent daughter, I have briefly said,
lest, as often as thou hearest of foolish men speaking in derogation of
thee, thou shouldest be touched by even the least sadness of heart. But,
seeing that this very murmuring of foolish men cannot be allayed by quiet
reason, I hold it to be sin if the doing of what can be done is neglected.
For, when we appease insane minds, and bring them back to a healthy state,
we ought by no means to cause them offence. For there are some offences
that are to be altogether despised; but there are some which, when they can
be avoided without guilt, are not to be despised, lest there be guilt in
keeping them alive. We learn this from the preaching of the sacred Gospel;
since, when the Truth said, Not that which goeth into the mouth defileth a
man; but that which cometh out of the mouth, this defileth a man (Matth.
xv. 11), and the disciples replied saying, Knowest than that the Pharisees
were effended after they heard this saying? (Ibid. 12), straightway He
replied, Every plant which my heavenly Father hath not planted shall be
rooted up. Let them alone; they be blind, and leaders of the blind (Ibid.
13). And yet, when tribute was demanded, He first gave a reason why tribute
should not be paid, and forthwith subjoined, Notwithstanding, test we
should offend them, go thou to the sea, and cast an hook, and take up the
fish that first cometh up; and when thou hast opened his mouth, than shall
find a stater. That take, and give unto them for me and for thee (Matth.
xvii. 26). Why is it that of some who were offended it is said, Let them
alone; they are blind, and leaders of the blind; and that to others, lest
they should be offended, tribute is paid by the Lord, even though not due?
Why is it that He allowed one offence to remain, but forbade another to be
caused to others? Why, but that He might teach us on the one hand to
despise offences which implicate us in sin, but on the other to mitigate in
all ways those which we can appease without sin?

   Wherefore your Excellency, God protecting you, may, with great
quietness, turn aside the offences of bad men. For the chief of them you
should of your own accord call to you privately and give them reasons, and
anathematize certain wrong points which they suppose to be held by you. And
if too, as it is said may be the case, they suspect such anathema to be
insincere, you should confirm it even by an oath, averring that you do net
hold, and never have held, those points. Nor let it seem beneath you to
satisfy them in such a way; nor let there be in your mind any feeling of
disdain against them on account of your imperial race. For we are all
brethren created by the power of one Emperor, and redeemed by His blood.
And so we ought not in anything to despise our brethren, however poor and
abject.

   For certainly Peter had received power in the heavenly kingdom, so that
whatever he should bind or loose on earth should be bound or loosed in
heaven; he walked on the sea, he healed the sick with his shadow, be slew
sinners with his word, he raised the dead by his prayer. And because by the
admonition of the Spirit he had gone in to Cornelius the Gentile, a
question was raised against him by the believers as to why he had gone in
among Gentiles and eaten with them, and why he had received them in
baptism. And yet this first of the apostles, filled with such gifts of
grace, supported by such power of miracles, replied to the complaint of the
believers, not by power but by reason, and explained the case to them in
order; how he saw a certain vessel, as it had been a sheet, in which were
four-footed beasts of the earth, and wild beasts, and creeping things, and
fowls of the air, let down from heaven, and heard a voice saying, Arise,
Peter; kill and eat (Acts xi. 5 seq.); how three men came to him calling
him to Cornelius; how the Holy Spirit bade him go with them; how the same
Holy Spirit who had been wont to come on those baptized in Judea after
baptism, came on the Gentiles before baptism. For if, when he was blamed by
the believers, he had paid regard to the authority which he bad received in
Holy Church, he might have replied that the sheep should not dare to find
fault with the shepherd to whom they had been committed. But, had he said
anything of his own power in answer to the complaint of the believers, he
would not have been truly a teacher of gentleness. He pacified them,
therefore, by giving a reason humbly, and even produced witnesses to defend
him from blame, saying, Moreover these six brethren accompanied me (Acts
xi. 12). If, then, the pastor of the Church, the Prince of the Apostles,
who singularly did signs and miracles, disdained not, in defending himself
from blame, humbly to give a reason, how much more ought we sinners, when
we are blamed for anything, to pacify those who blame us by giving a reason
humbly!

   For to me, as you know, when I was resident at the footsteps of my
lords in the royal  city, many used to come of those who were accused with
respect to the aforesaid points. But I declare, my conscience bearing me
witness, that I never found in them any error, any pravity, or anything of
what was said against them. Whence also I took care, despising report, to
receive them familiarly, and rather to defend them from their accusers For
it used to be said against them that under pretext of religion they
dissolved marriages; and that they said that baptism did not entirely take
away sins; and that, if any one did penance for three years for his
iniquities, he might afterwards live perversely; and that, if they said
under compulsion that they an athematized anything for which they were
blamed, they were by no means holden by the bond of anathema. Now if there
are any who undoubtedly hold and maintain such views, there is no doubt
that they are not Christians. And such both I, and all catholic bishops,
and the universal Church, anathematize, because they think what is contrary
to the truth, and speak what is contrary. For, if they say that marriages
should be dissolved for the sake of religion[5], be it known that, though
human law has conceded this, yet divine law has forbidden it. For the Truth
in person says, What God hath joined together let not man put asunder
(Matth. xix. 6). He says also, It is not lawful for a man to put away his
wife saving for the cause of fornication (Ibid. 9). Who then may contradict
this heavenly legislator? We know how it is written, Two shall be one flesh
(Match. xix. 5; 1 Cor. vi. 16; Gen. ii. 24). If, then, a man and wife are
one flesh, and a man puts away his wife for the sake of religion, or a
woman her husband while he remains in this world, even though perchance he
turns aside to unlawful deeds, what is this conversion[6], in which one and
the same flesh on the one part passes to continence and on the other part
remains in pollution? If, however, it should suit both to lead a continent
life, who may dare to accuse them, since it is certain that Almighty God,
who has granted what is less, has not forbidden what is greater? And indeed
we know of many holy persons who have both previously led continent lives
with their consorts, and have afterwards passed over to the rules Of holy
Church. For in two ways holy men are accustomed to abstain even from lawful
things. Sometimes that they may increase their merits before Almighty God;
but sometimes that they may wipe away the sins of their former life. For
when the three children who were brought under obedience to the Babylonian
King, asked for pulse for food, being unwilling to make use of the king's
meat, it was not because it would have been sin in them to eat what God had
created. They were unwilling, then, to take what it was lawful for them to
take, that their virtue might increase through continence. But David, who
had taken to himself another man's wife, and had been sorely scourged for
his fault, desired long afterwards to drink water from the cistern of
Bethlehem; which when his bravest soldiers had brought to him, he refused
to drink it, and poured it out as a libation to the Lord. For it was lawful
for him to drink it, had he been so minded; but, because he remembered
having done what was unlawful, he laudably abstained even from what was
lawful. And he, who to his guilt previously feared not that the blood of
dying soldiers should be shed, afterwards considered that, were he to drink
the water, he would have shed the blood of living soldiers, saying, Shall I
drink the blood of these men who have put their lives in jeopardy (1 Chron.
xi. 19)? Accordingly, when good husbands and wives desire either to
increase merit or to do away with the faults of previous life, it is lawful
for them to bind themselves to continence and to aspire to a better life.
But, if the wife does not follow after the continence which the husband
aspires to, or the husband refuses that which the wife aspires to, it is
not lawful for wedlock to be cut asunder, seeing that it is written, The
wife hath not power of her own body, but the husband; and the husband hath
not power of his own body,, but the wife (1 Cor. vii. 4).

   But, if there are any who say that sins are only superficially put away
in baptism, what can be more against the faith than such preaching, whereby
they would fain undo the very sacrament of faith, wherein principally the
soul is bound to the mystery of heavenly cleanness, that, being completely
absolved from all sins, it may cleave to Him alone of Whom the Prophet
says, But it is good for me to cleave to God (Ps. lxxii. 28[7])? For
certainly the passage of the Red Sea was a figure of holy baptism, in which
the enemies behind died, but others were found in front in the wilderness.
And so to all who are bathed in holy baptism all their past sins are
remitted, since their sins die behind them even as did the Egyptian
enemies. But in the wilderness we find other enemies, since, while we live
in this life, before reaching the country of promise, many temptations
harass us, and hasten to bar our way as we are wending to the land of the
living. Whosoever says, then, that sins are not entirely put away in
baptism, let him say that the Egyptians did not really die in the Red Sea.
But, if he acknowledges that the Egyptians really died, he must needs
acknowledge that sins die entirely in baptism, since surely the truth
avails more in our absolution than the shadow of the truth. In the Gospel
the Lord says, He that is washed needeth not to wash, but is clean every
whit (Joh. xiii. 10). If, therefore, sins are not entirely put away in
baptism, how is he that is washed clean every whit? For he cannot be said
to be clean every whit, if he has any sin remaining. But no one can resist
the voice of the Truth, He that is washed is clean every whit. Nothing,
then, of the contagion of sin remains to him whom He Himself who redeemed
him declares to be clean every whit.

   But, if there are any who say that penance is to be done for sin during
any three years, and that after the three years one may live in pleasures,
these know neither the preaching of the true faith nor the precepts of
sacred Scripture. Against these the excellent preacher says, He that soweth
in his flesh shall of the flesh also reap corruption (Galat. vi. 8).
Against these he says again, They that are in the flesh cannot please God
(Ram. viii. 8); where he subjoins to his disciples, But ye are not in the
flesh, but in the Spirit.

   Now they are in the flesh who live in carnal pleasures. Against them it
is said, Neither shall corruption possess incorruption (1 Cor. xv. 50).
But, if they say that a short season of penitence may suffice against sin,
so that one may be allowed to return again to sin, rightly does the
sentence of the first pastor hit them, when he says, It is happended unto
them according to the true proverb; The dog is turned to his own vomit
again, and the saw that was washed to her wallowing in the mire (2 Pet. ii.
22).For great is the efficacy of penitence against sin; but only if one
persevere in this penitence. For it is written, He that shall persevere
unto the end, the same shall be saved (Matth. x. 22: xxiv. 13). Hence again
it is written, He that is baptized from a dead body, and toucheth it again,
what availeth his washing? (Ecclus. xxxiv. 30[8]). Now a dead body is every
perverse work, which draws a man to death, because he lives not in the life
of righteousness. He, then, is baptized from a dead body, and again touches
it, who deplores the bad works which he remembers having done, but after
his tears entangles himself in the same again. Washing, therefore, from
such dead body avails not any soul that does again what it has bemoaned,
and rises not through the lamentations of penitence to the rectitude of
righteousness. For to do penance truly is not only to bemoan what has been
committed, but also to decline from what has been bemoaned.

   But, if there are any who say that, if any one shall have anathematised
anything under compulsion of necessity, he is not held by the bond of the
anathema, these are themselves witnesses that they are no Christians. For
they think by vain attempts to loose the binding of holy Church, and hereby
neither do they account as real the absolution of holy Church which she
offers to the faithful, if they think that her binding is of no avail.
Against such as these dispute should be no longer held, since they ought to
be altogether scorned and anathematised; and whence they think to elude the
truth, thence let them in reality be bound in their sins.

   If, then, there are any who under the Christian name dare either to
preach, or to hold silently in their own minds, the points of error which
we have spoken of above, these undoubtedly we both have anathematised and
do anathematise. Yet, as I have said before, in those who used to come to
me in the royal city I observed no error at all as to any one of the
aforesaid points, nor do I think there was any. For, if there had been, I
should have observed it. However, since there are many of the faithful who
are inflamed with unwise zeal, and often, while they attack certain persons
as though they were heretics, themselves make heresies, consideration
should be had for their infirmity, and, as I have said before, they should
be appeased with reason and gentleness. For indeed they are like unto those
of whom it is written, I bear them record, that they have a zeal of God,
but not according to knowledge (Rom. x. 2). Wherefore your Excellency, who
live incessantly in reading, in tears, and in alms, should, as I have
requested, appease their unwisdom by gentle exhortations and replies, that
not only in yourself, but also in them, you may find the glory of eternal
retribution. All this my exceeding love has induced me to say to you, since
I think that your joy is my gain, and your sadness my loss. May Almighty
God guard you with heavenly grace, and, keeping safe the Piety of our lord
and the Tranquillity of our most pious lady, prolong your life for the
education of the little lords.

EPISTLE XLVI: To Isacius, Bishop of Jerusalem (9).

   Gregory to Isacius, &c.

   In keeping with the truth of history, what means the fact that at the
time of the flood the human race outside the ark dies, but within the ark
is preserved unto life, but what we see plainly now, namely that all the
unfaithful perish under the wave of their sin, while the unity of holy
Church, like the compactness of the ark, keeps her faithful ones in faith
and in charity? And this ark in truth is compacted of incorruptible timber,
since it is built of strong souls, and such as persevere in good. And, when
any single person is converted from a secular life, timber is, as it were,
still cut down from the mountains. But when, according to the order of holy
Church, one is assigned to have custody of others, it is as though the ark
were built of timber sawn and put together for preserving the life of men.
And in truth that ark, when the flood was  over, rested on a mountain,
because when the corruption of this life is over, when the billows of evil
works have passed away, holy Church will rest in the heavenly country, as
on a high mountain. To the building, therefore, of this ark we rejoice to
find, after reading your Fraternity's epistle, that in the compactness of a
right faith you lend your aid; and we render great thanks to Almighty God,
who, though the pastors of His flock are changed, keeps the faith which He
once delivered to the holy Fathers, even after them unchangeable. Now the
excellent preacher says, Other foundation can no titan lay than that is
laid, which is Christ  Jesus (I Cor. iii. II). Whosoever, then, with love
of God and his neighbour, holds firmly the faith which is in Christ, he has
laid the same Jesus Christ, Son of God and man, as a foundation for himself
from the Father. It is to be hoped, then, that, where Christ is the
foundation, the building also of good works may follow. The Truth itself
also in person says, He that entereth not by the door into the sheepfold,
but climbeth up some other way, the same is a thief and a robber. But he
that entereth in by the door is the shepherd of the sheep (Joh. x. 1.). And
a little afterwards He adds, I am the door. He, then, enters into the
sheepfold by the door who enters by Christ. And he enters by Christ who
thinks and preaches what is true concerning the same Creator and Redeemer
of the human race, keeps what he preaches, and undertakes the topmost place
of government with a view to a burdensome office, not in desire of the
glory of transitory dignity. He watches also wisely over the charge of the
sheepfold which he has taken in hand, lest either perverse men speaking
forwardly tear the sheep of God, or malignant spirits waste them by
persuading them to vicious delights.

   But in all these things may He instruct us Who for our sake was made
man. May He Who vouchsafed to become what He made Himself infuse the spirit
of His love both into my infirmity and thy charity, and open the eye of our
heart in all carefulness and watchful circumspection.

   But that men of a right faith are advanced to sacred orders, thanks
should be given without cease to the same Almighty God, and prayer should
ever be made for the life of our most pious and Christian lord the Emperor,
and for his most tranquil spouse, and his most gentle offspring, in whose
times the mouths of heretics are silent, since, though their hearts seethe
in the madness of perverse opinion, yet in the time of the orthodox Emperor
they presume not to speak out the wrong opinions which they hold; so that
we plainly see fulfilled what is written, Gathering the waters of the sea
together as in a bottle (Ps. xxxii. 7)(I). For the water of the sea is
gathered together as in a bottle, because whatever wrong opinions the
bitter science of heretics entertains at the present day it keeps within
the breast, and presumes not to express them openly. But thy Fraternity,
spiritually taught, has set forth in all respects the right faith, and has
thoroughly declared the things that should be sought after. Your faith,
therefore, is ours. We hold what you say, and say what you hold.

   But, inasmuch as it has come to our ears that in the Churches of the
East no one attains to sacred orders but by giving of bribes, if your
Fraternity finds that this is the case, you should offer as your first
oblation to Almighty God the restraining of the error of simoniacal heresy
in the Churches subject to you. For, not to speak of other things, what
sort of men can they be when in sacred orders who are advanced to them not
by merit but by bribes? Now we know with what animadversion the Prince of
the apostles attacked this heresy, having pronounced the first sentence of
condemnation against Simon, when he said, Thy money be with thee unto
perdition, because thou hast thought that the gift of God may be purchased
with money (Acts viii. 20). Our Lord God Himself also, the Creator and
Redeemer of the human race, having made a scourge of small cords, overthrew
and cast out of the temple the seats of them that sold doves (Matth. xxi.).
For to sell doves in the temple, what else is it but to give for a price in
holy Church that imposition of hands whereby the Holy Spirit is given? But
the seats of them that sold doves were overthrown, because the priesthood
of such is not accounted as priesthood.

   Moreover, I have been informed that in the Church which is called Neas,
strifes often arise with your Church in the city of Jerusalem. Wherefore
your Holiness ought carefully to consider all things, and to correct some
things gently, but bear others that cannot be corrected with equanimity.
For we see plainly what is said by holy Church through the voice of the
Psalmist, Sinners have built upon my back (Ps. cxxviii. 3)(2). For on the
back burdens are borne. Sinners, then, build upon our back, when we bear
with sufferance those whom we cannot correct. For the steersman of a ship,
when he considers that the wind is against him, surmounts some billows by
steering right over them, but some which he foresees cannot be surmounted
he prudently avoids by turning his course aside. So, therefore, let your
Holiness mitigate some evils by repressing them, and others by bearing
them, so as in all respects to conserve the peace of them that dwell
together in the holy Church of Jerusalem. For it is written, Follow peace
with all men, and holiness, without which no man shall see God (Hebr. xii.
14). For in quarrels the very light of the soul, the light of good intent,
is blocked. Whence the Psalmist says, Mine eye is troubled because of anger
(Ps. vi. 8) And what remains in us of well-doing, if we lose peace from the
heart, without which we cannot see the Lord? Do you therefore so act as to
gather the gain of your reward even from those who through strife might
have caused it to perish. May Almighty God guard your Love with heavenly
grace, and grant you to carry with you from those who are committed to you
manifold fruit and measure running over to eternal joys.

EPISTLE XLVII: To Anatolius, Deacon At Constantinople.

   Gregory to Anatolius, &c.

   Thy Love has written to me that our most pious lord orders a successor
to be appointed to my most reverend brother John, bishop of Prima
Justiniana, on account of the ailment of the head from which he suffers,
lest perchance that city, while without the jurisdiction of a bishop,
should be ruined by its enemies, which God forbid. And yet the canons
nowhere enjoin that a bishop should be superseded on account of sickness.
And it is altogether unjust that, if bodily ailments come on, the sick
person should be deprived of his dignity (3). Accordingly this thing can by
no means be done through us, lest sin should come upon my soul from his
deposition. But it is to be suggested that, if he who bears rule is sick,
an administrator may be found, to undertake all his charge, and maintain
and fill his place, without his being deposed, in the government of the
Church and custody of the city; so that neither may Almighty God be
offended nor the city be found to be neglected. If, however, the same most
reverend John should haply on account of his ailments request to be
relieved from the dignity of the episcopate, it should be conceded on his
presenting a petition in writing. But otherwise we are altogether unable,
with due regard to the fear of Almighty God, to do this thing. But, if he
should be unwilling thus to make petition, what pleases the most pious
Emperor, whatever he commands to be done, is in his power. As he
determines, so let him provide. Only let him not cause us to be mixed up in
the deposition of one so situated. Still, what he does, if it is canonical,
we will follow. But, if it is not canonical, we will bear it, so far as we
can without sin of our own.

EPISTLE L: To Adrian, Notary.

   Gregory to Adrian, Notary of Panormus.

   Agathosa, the bearer of these presents, complains that her husband has,
against her will, been converted.(4) in the monastery of the abbot Urbicus.
And, since this undoubtedly touches the credit and reputation of the said
abbot, we enjoin thy Experience to investigate the matter by diligent
enquiry, so as to see whether it may not be the case that the man's
conversion was with her consent, or that she herself had promised to change
her state. And should it be found to be so, see to his remaining in the
monastery, and compel her to change her state, as she had promised. If
however neither of these things is the case, and you do not find that the
aforesaid woman has committed any crime of fornication on account of which
it is lawful for a man to leave his wife, then, lest his conversion should
possibly be an occasion of perdition to the wife left behind in the world,
we desire thee, without any excuse allowed, to restore her husband to her,
even though he should be already tonsured. For, although mundane law
declares that marriage may be dissolved for the sake of conversion against
the will of either party, yet divine law does not permit this to be done.
For, save for the cause of fornication, a man is on no account allowed to
put away his wife, seeing that after the husband and wife have been made
one body by the copulation of wedlock, it cannot be in part converted, and
in part remain in the world (5).

EPISTLE LIV: To Desiderius, Bishop of Gaul(6).

   Gregory to Desiderius, &c.

   Many good things having been reported to us with regard to your
pursuits, such joy arose in our heart that we could not bear to refuse what
your Fraternity had requested to have granted to you. But it afterwards
came to our ears, what we cannot mention without shame, that thy Fraternity
is in the habit of expounding grammar to certain persons. This thing we
took so much amiss, and so strongly disapproved it, that we changed what
had been said before into groaning and sadness, since the praises of Christ
cannot find room in one mouth with the praises of Jupiter. And consider
thyself what a grave and heinous offence it is for bishops to sing what is
not becoming even for a religious layman. And, though our most beloved son
Candidus the presbyter, having been, when he came to us, strictly examined
on this matter, denied it, and endeavoured to excuse you, yet still the
thought has not departed from our mind, that in proportion as it is
execrable for such a thing to be related of a priest, it ought to be
ascertained by strict and veracious evidence whether or not it be so.
Whence, if hereafter what has been reported to us should prove evidently to
be false, and it should be clear that you do not apply yourself to trifles
and secular literature, we shall give thanks to our God, who has not
permitted your heart to be stained with the blasphemous praises of the
abominable; and we will treat without misgiving or hesitation concerning
the granting of what you request.

   We commend to you in all respects the monks whom together with our most
beloved son Laurentius the presbyter and Mellitus the abbot we have sent to
our most reverend brother and fellow-bishop Augustine, that, through the
succour of your Fraternity, no delay may stop their onward progress.

EPISTLE LV: To Virgilius, Bishop Of Arelate (Arles)(7).

   Gregory to Virgilius, &c.

   Since by the testimony of Holy Writ avarice is called the service of
idols, with what earnestness it ought to be banished from the temple of God
is acknowledged; and yet (we say it with groaning) by some priests this is
not regarded. For fierce cupidity holds the heart captive, and persuades
one that what it commands is lawful, and so proceeds as to slay with the
same sword both the giver and the receiver. What safe place, then, can
hereafter be of avail against avarice, if the Church of God is opened to it
by bad priests? How can he keep the sheepfolds inviolate who invites the
wolf to enter? Alas for shame! He pollutes Iris hands by an unlawful bribe,
and thinks to lift up others by his benediction, while himself prostrate
under his own iniquity, and captive notwithstanding to his own ambition.
Since then this evil of rapacity has never entered the citadel of your
mind, and you say that you have your hands unpolluted in the matter of
ordinations, give thanks to Almighty God, anti acknowledge yourselves to be
His debtors in that under His protection you have remained unharmed by the
contagion of this disease. But this good in you will profit you less than
it might have done if you have not carefully forbidden this thing in others
also. As in thyself this evil had displeased thee, thou oughtest to have
been zealous against it in thy brother also. For, seeing that the divine
precepts admonish us to love our neighbours as ourselves, it is no small
fault to disregard them, and not to fear for others what for ourselves we
shrink from. Even now, therefore, most beloved brother, give thy mind to
repairing what thou hast lost in others through thy negligence in
correction, and restrain whomsoever thou canst from this wickedness, and
insist on a synod being assembled for rooting out this same heresy, to the
end that, with reward to thy Love, what shall have been condemned, God
granting it, by the ordinance of all may be better guarded against by all.

   Furthermore, it has come to our ears that our brother and fellow-
bishop, Serenus of Massilia (Marseilles), receives bad men into his
intimate society, so as to have, in fine, as his familiar friend a certain
presbyter. who, after lapse, is said to wallow still in his iniquities.
This you ought to enquire into closely. And, if it should prove to be so,
let it be your care so to correct this matter in our stead that both he who
has received such a one may learn not to encourage him by familiarity, but
rather to constrain him by punishment, and he who has been received may
learn to wash away his sins with tears, and not to pile up iniquity by
unclean living. Let your Fraternity hold as commended to  you in all
respects the monks whom we have sent to our brother and fellow-bishop
Augustine, and take pains so to succour them for proceeding on their way,
and so to concar with them, that through your assistance they may be able,
under the protection of God, to arrive speedily at their destination.

EPISTLE LVI: To Aetherius, Bishop of Lugdunum (Lyons.)

   Gregory to Aetherius, Bishop of Gaul.

   The language of your epistles, full of venerable gravity, has so
engaged our heart's affection that it would please us to be ever mingling
mutual discourse, to the end that, if we cannot enjoy your bodily presence,
absence may make no difference with us while this intercourse goes on
between us. For how great love of ecclesiastical order shines forth you,
and how great is your regard for discipline, and how great your earnestness
in the observance of wholesome ordinances you shew in that you receive our
exhortation submissively and altogether willingly, and declare that you
will inviolably observe it. Since then you bear a heart prompt for the
amendment of others, and condemn with a free voice, as becomes you, an evil
of old standing, and seeing that our other brethren and fellow-bishops also
are similarly disposed, it is your duty to rise unanimously against the
Lord's enemies, and cast avarice out of the house of God by a synodical
definition. In the giving of ecclesiastical orders let not fierce hunger
for gold find any satisfaction; let not flatteries filch any advantage; let
not favour confer anything: let a man's life have the reward of honour, his
modesty promote his advancement; that, while this kind of observance
obtains, both he that seeks to rise by bribes may be judged unworthy, and
he to whom his conduct bears good testimony may be worthily honoured. Let
this be your care, most beloved brother, let this anxiety ever keep guard
over your thoughts, so that you may prove by action that the zeal which you
shew in your letters is the witness of your heart. Wherefore continually
and instantly press for the assembling of a synod; and so earnestly acquit
yourself as to act up to the dignity of your title in the administration of
your office.

   With regard to what you request to have granted to your Church on the
ground of ancient custom, we have caused search to be made in our archives,
and nothing has been found. Wherefore send to us the letters which you say
you have, that from them we may gather what ought to be granted you.

   As to the acts or writings of the blessed Irenaeus, we have now long
been searching for them, but have not succeeded so far in finding any of
them.

   Furthermore, let your Fraternity take care to hold as in all respects
commended to you the monks whom we despatched to our brother and fellow-
bishop Augustine, and for the sake of God display your charity towards
them; and so earnestly concur with them in priestly zeal, and so hasten to
help them with your  succour for proceeding on their journey, that,  while
there shall be no cause of delay in your parts to detain them, both they
may go on their way more speedily, and you may find. a reward for what you
have done in their behalf. Given this 10th day of July, Indiction 4 (8).

EPISTLE LVII: To Aregius, Bishop of Vapincum(9).

   Gregory to Aregius, Bishop of Gaul.

   There being in brotherly love one heart and one soul, as the mind
rejoices in the prosperity of another, so is it afflicted in his adversity,
since in both it is bound to be partaker by the law of charity. And so the
greater sorrow had come upon us for your sadness, lest perchance the
affliction of a prolonged grief might batter your heart with continual
pain, and burden your life with groans. But, having received the letters of
your Charity, we have been consoled with the joy we hoped for, and we give
thanks to Almighty God, for that we now know that your equanimity is
unimpaired, and that your mind has been restored to comfort. Nor indeed was
it otherwise to be expected of you than that you would undoubtedly overcome
with priestly patience whatever adversity there might be.

   Further, we well recollect how the zeal of your Fraternity flamed up of
old in uprooting simoniacal heresy. Wherefore we exhort that you give your
earnest attention to this, and that, among other things that we wrote of,
it be condemned by the strict definition of a council; that so, the bent of
our desire being fulfilled by the help of your solicitude, you may both
offer to Almighty. God a most acceptable oblation in the correction of
vices, and also shew, for the edification of others, how the care of the
pastoral office shines forth in you. Moreover our experience of your life,
which we have known to be much superior to that of many, moves us to
presume on great assistance from you in this matter. And so complete ye
your kindness as under God you have begun, that the good which with a right
aim has been begun in you may, by the help of God the Creator of all, be
brought to completion.

   Furthermore, let your Fraternity bestow your accustomed charity on the
monks whom we have sent to our most reverend brother and fellow-bishop
Augustine; and so endeavour to succour them for proceeding on their way, as
well personally as through others as you can, that, while through your
provision they have no difficulties or delays m your parts, both we may
feel that our confidence m you was not in vain, and Almighty God may give
you the recompense of His grace for the conversion of the souls on whose
behalf they have been sent.

EPISTLE LVIII: To Divers Bishops of Gaul,

   Gregory to Mennas of Telona (Toulon), Serenus of Massilia (Marseilles),
Lupus of Cabillonum (Chalons-sur-Saone), Aigulfus of Mettae (Metz),
Simplicius of Parisii (Paris), Melantius of Rotonius (Rouen), and Licinius
(1), bishops of the Franks. A paribus.

   Though the care of the office you have undertaken reminds your
Fraternity how you ought to assist with all your endeavours religious men,
and especially those who labour in behalf of souls, yet it is not beside
the purpose that an address by letter from us should stimulate your
assiduity, since, as a fire becomes larger from a blast of air, so the
purposes of a good disposition are advanced by commendation. Inasmuch,
then, as through the co-operating, grace of our Redeemer so great a
multitude of the nation of the Angli is being converted to the grace of
Christian faith that our most reverend common brother and fellow-bishop
Augustine asserts that those who are with him cannot suffice for carrying
out this work in divers places, we have made provision by sending to him a
few monks with our most beloved common sons Laurentius the presbyter and
Mellitus the abbot. And so let your Fraternity shew them the charity that
becomes you, and so make haste to aid them wherever there may be need, that
through your assistance they may have no cause for delay in your parts, and
that both they themselves may rejoice with you in being relieved by your
consolation, and you, by affording them your succour, may be found
partakers in the cause in furtherance of which they have been sent.

EPISTLE LIX: To Theoderic, King of the Franks(2).

   Gregory to Theoderic, &c.

   The letter of your Excellency, which is the index of your heart, has so
shewn, in its flow of lucid language, what great prudence is conspicuous in
you, along with royal power, that there can be no doubt of the truth of
whatever fame has reported in your praise. And inasmuch as you signify, by
what you say in praise of it, that our exhortation has so pleased your
royal mind that you wish whatever you know to pertain to the worship of our
God, to the veneration of Churches, or to the honour of priests, to be both
carefully established and in all ways guarded, we appeal to you with a
renewed exhortation, with a view to your greater reward, that you would
order a synod to be assembled, and, as we have before written, cause
corporal vices in priests and the pravity of simoniacal heresy to be
condemned by the definition of all the bishops, and to be cut off within
the limits of your kingdom, and allow not any longer money to have more
effect than the precepts of the Lord. For, since all avarice is the service
of idols, whosoever does not watchfully guard against it, and especially in
the bestowal of ecclesiastical honours, is subjected to the perdition of
infidelity, even though he may seem to hold the faith which he disregards.
As, then, against external enemies, so also against adversaries of souls
among yourselves, take ye earnest heed, that on account of this your
faithful opposition to God's enemies you may both reign prosperously here
under His protection, and also come hereafter by the leading of His grace
to eternal joys.

   Furthermore, what benefits your Excellence bestowed on our most
reverend brother and fellow-bishop Augustine on his progress to the nation
of the Angli we have been told by certain monks who have returned to us
froth him. Wherefore, returning abundant thanks, we beg that you will deign
to afford your support in full measure to these monks also who have been
sent to him, and to aid them on their onward journey, so that the more
amply you shew your kindness to them, the greater return you may expect
from Almighty God, whom they serve.

EPISTLE LX: To Theodebert, King of the Franks(3).

   Gregory to Theodebert, &c.

   One who receives with willing mind and embraces in the bosom of his
heart words of fatherly admonition declares himself without doubt to be one
who would be an amender of faults. On which account the absolute promise of
your Excellence assures us sufficiently. For we hold in place of a pledge
the words of one who is good for payment. Therefore let your Excellency
vouchsafe, adhering to the commands of our God, to give zealous attention
to the assembling of a synod, that every corporal vice in priests, and
simoniacal heresy, which was the first to arise in Churches from iniquitous
ambition, may under threat of the censure of your power be removed by the
definition of a council, and be cut off by the roots; lest, if gold is
loved in your parts more than God, He who now remains tranquil while His
precepts are despised be felt hereafter to be wrathful in vengeance. And
indeed, because we say all this for your own behoof, we therefore cease not
to press you again and again, that we may be able, even by importunity, to
do good to our most excellent and most sweet sons. For it will be in all
respects of advantage to your kingdom, if what is done in those parts
against God be corrected by the emendation of your Excellency.

   Furthermore, what good service your Excellency did to our most reverend
brother and fellow-bishop Augustine on his progress to the nation of the
Angli we have learnt from the report of certain monks who returned to us
from him. Rendering you the greatest thanks for this, we beg you to bestow
your benefits abundantly on the monks, the bearers of these presents, whom
we have sent to our said brother, to the end that, while under your
patronage, they find no difficulties in your parts, but accomplish easily
with the help of Christ the journey they have undertaken, you may reap your
richer fruit of reward before the eyes of our God.

EPISTLE LXI: TO CLOTAIRE, KING OF THE FRANKS[4].

   Gregory to Clotaire. &c.

   Among so many cares and anxieties which you sustain for the government
of the peoples under your sway, it is to your exceeding praise and great
reward that you are helpers of those who labour in the cause of God. And,
since you have shewn yourselves by the good things you have already done to
be such that we may presume still better things of you, we are moved most
gladly to request of you what will be to your own reward. Now certain
monks, who had proceeded with our most reverend brother and fellow-bishop
Augustine to the nation of the Angli, have returned and told us with what
great charity your Excellence refreshed this our brother when he was
present with you, and with what supports you aided him on his departure.
But, since the works of those who do not recede from the good they have
begun are acceptable to our God, we beg of you, greeting you with fatherly
affection, to hold as peculiarly commended to you the monks, bearers of
these presents, whom we have sent to our aforesaid brother together with
our most beloved sons, the presbyter Laurentius and the abbot Mellitus. And
whatever kindness you before shewed to him bestow ye on them also to the
richer increase of your praise, to the end that, when through your
provision they shall have accomplished without delay the journey they have
begun, Almighty God may be the recompenser of your good deeds, and both
your guardian in prosperity and your helper in adversity.

   Furthermore, it has come to our ears that in your parts sacred orders
are conferred with payment of money. And we are exceedingly distressed if
the gifts of God are not attained by merit, but pounced upon by bribes.
And, because this simoniacal heresy, which was the first to arise in the
Church, was condemned by the authority of the apostles, we beg of you for
your own reward to cause a synod to be assembled; to the end that, having
been put down and eradicated by the definition of all the priests, it may
in future find no power in your parts to endanger souls, nor be allowed
henceforth to arise under any pretext whatever, that so our Almighty God
may exalt you against your adversaries in proportion as He sees that you
have zeal in fulfilling His commands, and as you take thought for the
salvation of souls which had been in danger of perishing by the sword of
this atrocity.

EPISTLE LXII: TO BRUNICHILD, QUEEN OF THE FRANKS[5].

   Gregory to Brunichild, &c.

   We render thanks to Almighty God, Who, among all the other gifts of His
loving-kindness that He has bestowed upon your Excellency, has so filled
you with a love of the Christian religion that whatever you know to pertain
to the gain of souls, whatever to the propagation of the faith, you cease
not to carry into effect with devout mind and pious zeal. As to the great
favour and assistance wherewith your Excellence aided our most reverend
brother and fellow-bishop Augustine on his progress to the nation of the
Angli, fame had already not been silent; and after wards certain monks.
returning to us from him, gave us a particular account thereof.

   And indeed, let others to whom your benefactions are less known wonder
at these evidences of your Christianity; for to us who know them by
experience they are not a subject of wonder, but of rejoicing, because
through what you bestow upon others you delight yourself. Now of what sort
and how great are the miracles which our Redeemer has wrought in the
conversion of the above-written nation is already known to your Excellency.
On which account you ought to have great joy, since the succours afforded
by you claim to themselves the larger share herein, it having been through
your aid, after God, that the word of preaching became widely known in
those parts. For one who aids the good work of another makes it his own.
But, that the fruit of your reward may be richer more and more, we beg of
you kindly to afford the support of your patronage to the monks, the
bearers of these presents, whom we have sent with our most beloved sons,
the presbyter Laurentius and the abbot Mellitus, to our aforesaid most
reverend brother and fellow-bishop, because of his telling us that those
who are with him are not sufficient; and to vouchsafe to stand by them in
all things, to the end that, when by the good auspices of your Excellency
they shall have had the better success, and shall have found no delays or
difficulties in your parts, you may call down the mercy of our God towards
you and your most sweet nephews in proportion as you have demeaned
yourselves compassionately for the love of Him in causes of this kind.

   (In Collect. Pauli Diac.) Given the tenth day of the Kalends of July,
Indiction 4.]

EPISTLE LXIII: TO BRUNICHILD, QUEEN OF THE FRANKS.

Gregory to Brunichild, &c.

   What good gifts have been conferred on you from above, and with what
piety heavenly grace has filled you, this, among all the other proofs of
your merits, intimates evidently to all that you both govern the savage
hearts of barbarians with the skill of prudent counsel, and (what is still
more to your praise), adorn your royal power with wisdom. And since, as you
are above many nations in both these respects, so also you excel them in
the purity of your faith, we have great confidence in your amending what is
unlawful. For the contents of the letters you have already sent us are
witness how your Excellency has embraced our exhortation, and with what
devotion you long to fulfil the same. But, since He Who is the giver of
good dispositions is wont to be their helper also, we trust that He may
direct your causes in His loving-kindness all the more favourably as He
sees you to be assiduous in His cause. Do you God's work, and God will do
yours. Wherefore order a synod to be assembled, and, among other things, as
we have before written, studiously prohibit by the definition of a council
the sin of simoniacal heresy in your kingdom. Offer a sacrifice to God by
conquering the enemy that is within, that by His help you may conquer the
enemies that are without; and that, according to the zeal you evince
against His foes, such you may feel Him to be in aiding you. Believe me,
moreover, that, as we have learnt from the experience of many, whatever is
gathered together with sin is spent with loss. If, then, you wish to lose
nothing unjustly, endeavour to the utmost to have nothing got by injustice.
For in earthly matters loss has always its origin in sin. You, therefore,
if you wish to stand above adverse nations, if you would speedily, with
God's leave, be victorious over them, receive with trembling the
commandments of the same Almighty God, that He Himself may fight for you
against your adversaries, Who has promised in Holy Writ, saying, The Lord
shall fight for you, and ye shall hold your peace (Exod xiv. 14).

   [In Collect. Pauli Diac.: Data die decima Kalend., Indict. 4. In)
Remigiano: Data die x Kalendas Julii, Indict. 4.]

EPISTLE LXIV: TO AUGUSTINE, BISHOP OF THE ANGLI[6].

   Here begins the epistle of the blessed Gregory pope of the city of
Rome, in exposition of various matters, which he sent into transmarine
Saxony to Augustine, whom he had himself sent in his own stead to preach.

   PREFACE.--Through my most beloved son Laurentius, the presbyter, and
Peter the monk, I received thy Fraternity's letter, in which thou hast been
at pains to question me on many points. But, inasmuch as my aforesaid sons
found me afflicted with the pains of gout, and on their urging me to
dismiss them speedily were allowed to go, leaving me under the same painful
affiction; I have not been able to reply, as I ought to have done, at
greater length on every single point.

Augustine's first question.

   I ask, most blessed father, concerning bishops, how they should live
with their clergy: And concerning the offerings of the faithful which are
received at the altars, both into what portions they should be divided, and
how the bishop ought to deal with them in the Church.

Answer of Saint Gregory, pope of the city of Rome.

   Holy Scripture, which no doubt thou knowest well, bears witness, and
especially the epistles of the blessed Paul to Timothy, in which he studied
to instruct him how he ought to behave himself in the house of God. Now it
is the custom of the Apostolic See to deliver an injunction to bishops when
ordained, that of all emoluments that come in four divisions should be
made: to wit, one for the bishop and his household on account of
hospitality and entertainment; another for the clergy; a third for the
poor; and a fourth for the reparation of Churches. But, inasmuch as thy
Fraternity, having been trained in the rules of a monastery, ought not to
live apart from thy clergy in the Church of the Angli, which by the
guidance of God has lately been brought to the faith, it will be right to
institute that manner of life which in the beginning of the infant Church
was that of our Fathers, among whom none said that aught of the things
which he possessed was his own,  but they had all things common (Acts iv.).

Augustine's second question[7].

   I wish to be taught whether clerics who cannot contain may marry; and,
if they marry, whether they should return to the world.

Answer of the blessed pope Gregory.

   If, however, there are any clerics, not in sacred orders, who cannot
contain themselves, they ought to take to themselves wives, and receive
their stipends separately, since we know that it is written of those same
Fathers whom we have before mentioned, that distribution was made unto
every man according as he had need. Wherefore thought should be taken and
provision made for their stipends, and they should be kept under
ecclesiastical rule, that they may lead good lives, and give attention to
the singing of psalms, and by the help of God preserve their heart and
tongue and body from all that is unlawful. But as to those who live in
community, what is there more for us to say with regard to assigning
portions, or shewing hospitality, or executing mercy, seeing that what
remains over and above their needs is to be expended for pious and
religious uses, as the Lord and Master of us all says, Of what is over give
alms, and behold all things are clean unto you (Luke xi. 4x)?

Augustine's third question. Since there is but one faith, why are the uses
of Churches so different, one use of Mass being observed in the Roman
Church, and another in the Churches of Gaul?

Answer of the blessed pope Gregory.

   Thy Fraternity knows the use of the Roman Church, in which thou hast
been nurtured. But I approve of thy selecting carefully anything thou hast
found that may be more pleasing to Almighty God, whether in the Roman
Church or that of Gaul, or in any Church whatever, and introducing in the
Church of the Angli, which is as yet new in the faith, by a special
institution, what thou hast been able to collect from many Churches. For we
ought not to love things for places, but places for things. Wherefore
choose from each several Church such things as are pious, religious, and
right, and, collecting them as it were into a bundle, plant them in the
minds of the Angli for their use.

Augustine's fourth question.

   Pray tell me what any one ought to suffer who may have abstracted
anything from a church by theft?

Answer of the blessed pope Gregory.

   In this case thy Fraternity can consider, with regard to the person of
the thief, how he may be best corrected. For there are some who commit
theft though they have resources, and there are others who transgress in
this matter out of want. Hence it is needful that some should be corrected
by fines, but some by stripes, and some more severely, but some more
lightly. And, when any one is somewhat severely dealt with, he should be
dealt with in charity, and not in anger; since to the man himself who is
corrected the punishment is assigned lest he should be given up to the
fires of hell. For we ought so to maintain discipline towards believers as
good fathers are wont to do towards their sons, whom they both smite with
blows for their faults, and yet seek to have as their heirs the very
persons on whom they inflict pain, and keep what they possess for the very
same whom they seem to assail in anger. This charity, then, should be
retained in the mind, so that nothing at all be done beyond the rule of
reason.

    Thou askest also how they ought to restore what they have abstracted
by theft from churches. But far be it from us that the Church should
receive back with increase what it seems to lose of its earthly things, and
seek gain out of losses. [al., for de damnis, de vanis. So Bede.]

Augustine's fifth question.

   I beg to know whether two brothers may marry two sisters, who are far
removed from them in descent.

    Answer of the blessed pope Gregory.

   This by all means may be done. For nothing at all is found in Holy Writ
which seems to be opposed to it.

Augustine's sixth question.

   As far as what generation believers ought to be joined in marriage with
their kin, and whether it is lawful to be joined in marriage with
stepmothers and brothers' wives?

Answer of the blessed pope Gregory.

   A certain earthly law in the Roman republic allows the son and
daughter, whether of a brother and sister, or of two brothers, or of two
sisters, to marry together. But we have learnt by experience that progeny
cannot ensue from such marriages. And the sacred law forbids to uncover the
nakedness of kindred. Whence it follows that only the third or fourth
generations of believers may be lawfully joined together[8]. For the second
which we have spoken of, ought by all means to abstain from each other. But
to have intercourse with a stepmother is a grave offence, seeing that is
also written in the law, thou shall not uncover the nakedness of thy father
(Lev. xviii. 7). Not indeed that a son can uncover his father's nakedness;
but, since it is written in the law, They too shall be one flesh (Gen. ii.
24), he who has presumed to uncover the nakedness of his stepmother, who
has been one flesh with his father, has in truth uncovered his father's
nakedness. It is also forbidden to have intercourse with a brother's wife,
who, through her former conjunction, has become the flesh of the brother.
For which thing also John the Baptist was beheaded, and crowned with holy
martyrdom. He was not bidden to deny Christ; and yet for confessing Christ
he was slain; because the same our Lord Jesus Christ had said, I am the
truth (John xiv. 6); and because John was slain for the truth, he shed his
blood for Christ.

Augustine's seventh question[9].

   I request to have it declared whether to such as are thus foully joined
together separation should be enjoined, and the oblation of sacred
communion denied them?

Answer of the blessed pope Gregory.

   But, since there are many in the nation of the Angli who while they
were yet in unbelief are said to have been associated in such unholy
marriages, they should be admonished, when they come to the faith, to
abstain from each other, and be made to understand that this is a grievous
sin. Let them fear God's tremendous judgment, lest for carnal delight they
incur the pains of eternal torment. Yet they should not on this account be
deprived of the communion of the Lord's body and blood, lest we should seem
to punish them for what they had bound themselves in through ignorance
before the layer of baptism. For at this time holy Church corrects some
things with fervour, tolerates some things with gentleness, connives at and
bears some things with consideration, so as often to repress what she
opposes by bearing and conniving. But all who come to the faith are to be
warned not to dare to perpetrate any such thing: and if any should
perpetrate it, they must be deprived of the communion of the Lord's body
and blood, since, as in those who have done it in ignorance the fault
should be to a certain extent tolerated, so it should be severely visited
in those who are not afraid to sin in spite of knowledge.

Augustine's eighth question.

   I ask whether, if length of way intervenes, and bishops are not able to
assemble easily, a bishop should be ordained without the presence of other
bishops.

Answer of the blessed pope Gregory.

   Indeed in the Church of the Angli, wherein thou art so far the only
bishop, thou canst not ordain a bishop otherwise than without bishops. For,
when bishops shall come from Gaul they will attend thee as witnesses for
the ordination of a bishop[1]. But we desire thy Fraternity so to ordain
bishops in England that the bishops themselves be not separated from one
another by long distances, to the end that there be no necessary cause wily
they should not come together in the case of the ordination of any bishop.
For the presence of some other pastors also is exceedingly advantageous;
and hence they ought to he able to come together as easily as possible.
When therefore, God granting it, bishops shall have been ordained in places
not far from each other, an ordination of bishops should in no case take
place without three or four bishops being assembled. For in spiritual
things themselves, that they may be ordered wisely and maturely, we may
draw an example even from carnal things. For assuredly, when marriages are
celebrated in the world, some married persons are called together, that
those who have gone before in the way of marriage may be associated also in
the ensuing joy. Why then, in this spiritual ordination too, wherein man is
joined to God through a sacred mystery, should not such come together as
may both rejoice in the advancement of him who is ordained bishop and pour
forth prayers to the Almighty Lord for His protection?

Angustine's ninth question.

   I ask also how we should deal with the bishops of Gaul and of the
Britons.

Answer of the blessed pope Gregory.

   Over the bishops of Gaul we give thee no authority, since from the
ancient times of my predecessors the bishop of Arelate (Arles) has received
the pallium, and we ought by no means to deprive him of the authority that,
he has acquired. If therefore it should happen that thy Fraternity should
pass into the provinces of Gaul, thou shouldest act with the same bishop of
Arelate in such a way that vices in bishops, if any, may be corrected. And,
if he should by chance be lukewarm in the vigour of discipline, he must be
stirred up by the zeal of thy Fraternity. To him we have also written
letters[2], bidding him aid thee with his whole soul, whenever thy Holiness
may be present in Gaul, that you may together repress in the manners of
bishops all that is contrary to the command of our Creator. But thou
thyself wilt not have power to judge the bishops of Gaul by authority of
thine own; but by persuading, alluring, and also exhibiting thine own good
works for their imitation, and so moulding the dispositions of the vicious
to concern for holiness; seeing that it is written in the law, One passing
through the standing corn of another must not put in a sickle, but rub the
ears with his hand and eat (Dent. xxxii. 25). Thou canst not, then, put in
the sickle of judgment into the crop that is seen to be committed to
another; but by kindly good offices thou canst strip the corn of the Lord
from the chaff of its defects, and by admonishing and persuading, convert
it, as it were by chewing, into the body of the Church. But whatever is to
be done authoritatively, let it be done with the aforesaid bishop of
Arelate, lest there should be any disregard of what the ancient institution
of the Fathers has provided. But of all British bishops we commit the
charge to thy Fraternity, that the unlearned may. be taught, the weak
strengthened by persuasion, the perverse corrected by authority.

Augustine's request.

   I request that the relics of Saint Sixtus the martyr may be sent to
us[3].

The grant of Gregory.

   We have done what thou hast requested, to the end that the people who
formerly said that they venerated in a certain place the body of Saint
Sixtus the martyr, which seems to thy Fraternity to be neither the true
body nor truly holy, may receive certain benefits from the most holy and
approved martyr, and not reverence what is uncertain. Yet it seems to me
that, if the body which is believed by the people to be that of some martyr
is distinguished among them by no miracles, and if further there are none
of the more aged who declare that they had heard the order of his passion
from progenitors, the relics which thou hast asked for should be so
deposited apart that the place in which the aforesaid body lies, be
entirely blocked up, and that the people be not allowed to desert what is
certain, and venerate what is uncertain.

Augustine's tenth question.

   Whether a pregnant woman should be baptized, or, when she has brought
forth, after what length of time she should be allowed to enter the church.
Or, to guard also against her issue being surprised. by death, after how
many days it may receive the sacrament of holy baptism. Or after what
length of time her husband may have carnal intercourse with her. Or, if she
is in her sickness after the manner of women, whether she may enter the
church, or receive the sacrament of sacred communion. Or whether a man
after intercourse with his wife, before he has been washed with water, may
enter the church, or even go to the ministry (ministerium: in Bede,
mysterium) of sacred communion. All these things it is fight we should have
made known to us for the rude nation of the Angli.

Answer of the blessed pope Gregory.

   I doubt not that thy Fraternity has been asked these questions, anti I
think that I have supplied thee with answers to them. But I believe that
thou wishest what thou art able of thyself to say and think to be confirmed
by my reply. For why should not a pregnant woman be baptized, fecundity of
the flesh being no fault before the eyes of Almighty God? For, when our
first parents had transgressed in Paradise, they lost by the just judgment
of God the immortality which they had received. Therefore, because Almighty
God would not utterly extinguish the human race for their fault, He took
away immortality from man for his sin, and yet, in the kindness of His
pity, reserved to him fruitfulness in offspring. With what reason then can
what has been preserved to the human race by the gift of Almighty God be
debarred from the grace of holy baptism? For indeed it is very foolish to
suppose that a gift of grace can possibly be inconsistent with that mystery
wherein all human sin is entirely extinguished.

   But as to how many days after her delivery a woman may enter the
church, thou hast learnt that by the direction of the Old Testament she
ought to keep away xxxiii. days for a male child, but lxvi. for a female.
It should be known, however, that this is understood mystically. For, if in
the same hour in which she has been delivered she enters the church, she
subjects herself to no burden of sin. For it is the pleasure of the flesh,
not the pain, that is in fault. But it is in the carnal intercourse that
the pleasure lies; for in bringing forth of offspring there is pain and
groaning. Whence even to the first mother of all it is said, In sorrow thou
shalt bring forth children (Gen. iii. 16). If, therefore, we forbid a woman
after her delivery to enter the church, we reckon her very penalty to her
for a fault. Moreover, it is by no means forbidden that either a woman
after delivery or that which she has brought forth should be baptized
without delay, if in peril of death; she even in the same hour in which she
is delivered, or it in the same hour in which it is born. For, as in the
case of those who live and have discretion the grace of the holy mystery
should be seen to with great discernment, so to those who are in imminent
danger of death it should be offered without any delay, lest, while time is
being sought for administering the mystery of redemption, death should
shortly intervene, and no way be found of redeeming the time that has been
lost.

   Further, her husband ought not to cohabit with her till that which is
brought forth be weaned. But an evil custom has arisen in the ways of
married persons, that women scorn to nurse the children whom they bring
forth, and deliver them to other women to be nursed. Which custom appears
to have been devised for the sole cause of incontinency, in that, being
unwilling to contain themselves, they think scorn to suckle their
offspring. Those women therefore who, after an evil custom, deliver their
children to others to be nursed ought not to have intercourse with their
husbands unless the time of their purification has passed, seeing that,
even without the reason of childbirth, they are forbidden to have
intercourse with their husbands while held of their accustomed sicknesses;
so much so that the sacred law smites with death any man who shall go into
a woman having her sickness (Lev. xx. 18). Yet still a woman, while
suffering from her accustomed sickness, ought not to be prohibited from
entering the church, since the superfluity of nature cannot be imputed to
her for guilt, and it is not just that she should be deprived of entrance
into the church on account of what she suffers unwillingly. For we know
that the woman who suffered from an issue of blood, coming humbly behind
the Lord, touched the hem of his garment, and immediately her infirmity
departed from her (Luke viii.). If then one who had an issue of blood could
laudably touch the Lord's garment, why should it be unlawful for one who
suffers from a menstruum of blood to enter in the Lord's Church?

   But that woman, thou wilt say, was compelled by infirmity; but these
are held of their accustomed sicknesses. Yet consider, dearest brother, how
all that we suffer in this mortal flesh is of infirmity of nature, ordained
after guilt by the fitting judgment of God. For to hunger and to thirst, to
be hot, to be cold, to be weary, is of infirmity of nature. And to seek
food against hunger, and drink against thirst, and cool air against heat,
and clothing against cold, and rest against weariness, what is it but to
search out certain healing appliances against sicknesses? For in females
also the menstruous flow of their blood is a sickness. If therefore she
presumed well who in her state of feebleness touched the Lord's garment,
why should not what is granted to one person in infirmity be granted to all
women who through defect of their nature are in infirmity?

   Further, she ought not to be prohibited during these same days from
receiving the mystery of holy communion. If, however, out of great
reverence, she does not presume to receive, she is to be commended; but, if
she should receive, she is not to be judged. For it is the part of good
dispositions in some way to acknowledge their sins. even where there is no
sin, since often without sin a thing is done which comes of sin. Whence
also, when we hunger, we eat without sin, though it has come of the sin of
the first man that we do hunger. For the menstruous habit in women is no
sin, seeing that it occurs naturally; yet still that nature itself has been
so vitiated as to be seen to be polluted even without the intention of the
will is a defect that comes of sin, whereby human nature may perceive what
through judgment it has come to be, so that man who voluntarily committed
sin may bear the guilt of sin involuntarily. And so females, when they
consider themselves as being in their habit of sickness, if. they presume
not to approach the sacrament of the body and blood of the Lord, are to be
commended for their right consideration. But when, out of the habit of a
religious life, they are seized with a love of the same mystery, they are
not to be restrained, as we have said. For, as in the old Testament outward
acts were attended to, so in the New Testament it is not so much what is
done outwardly as what is thought inwardly that is regarded with close
attention, that it may be punished with searching judgment. For while the
law forbids the eating of many things. as being unclean, the Lord
nevertheless says in the Gospel, Not that which goeth into the mouth
defileth a man, but the things which come forth from the heart, these are
they which defile a man (Matth. xv. II). And soon after He added in
exploitation, out of the heart proceed evil thoughts (Ib. 19). Hence it is
abundantly indicated that what is shewn by Almighty God to be polluted in
act is that which is engendered of the root of polluted thought. Whence
also Paul the Apostle says, All things are pure to the pure; but unto them
that are defiled and unbelieving is nothing pure (Tit. i. 15). And
immediately, to declare the cause of this defilement, he subjoins, For
their mind and conscience is defiled. If, then, food is not impure to one
whose mind is not impure, why should what with a pure mind a woman suffers
from nature be reckoned to her for impurity?

   Further, a man after sleeping with his own wife ought not to enter the
church unless washed with water, nor, even when washed, enter immediately.
Now the law enjoined on the ancient people that a man after intercourse
with a woman should both be washed with water and not enter the church
before sunset. Which may be understood spiritually as meaning that a man
has intercourse with a woman when his mind is joined with delight in
thought to illicit concupiscence, and that, unless the fire of
concupiscence in his mind should cool, he ought. not to think himself
worthy of the congregation of his brethren, seeing himself to be burdened
with by lewdness of wrong desire. For, although in this matter different
nations of men have different notions, and some are seen to observe one
practice and some another, yet the usage of the Romans from ancient times
has always been for a man after intercourse with his own wife both to seek
the purification of the bath and to refrain reverently for a while from
entering the church.

   Nor do we, in saying these things, account wedlock as sin. But, since
even the lawful intercourse of the wedded cannot take place without
pleasure of the flesh, entrance into a sacred place should be abstained
from, because the pleasure itself can by no means be without sin. For he
had not been born of adultery or fornication. but of lawful wedlock, who
said, Behold I was conceived in iniquities, and in sin my mother brought me
forth (Ps. 1. 7). For, knowing himself to have been conceived in
iniquities, he groaned for having been born in sin, because the tree bears
in its, branch the vicious humour which it has drawn from its root. Yet in
these words he does not call the intercourse of the wedded iniquity in
itself, but in truth only the pleasure of the intercourse. For there are
many things which are allowed and legitimate, and yet we are to some extent
defiled in the doing of them; as often we attack faults with anger, and
disturb the tranquillity of our own mind. And, though what is done is
right, yet it is not to be approved that the mind is therein disturbed. For
instance. he had been angry against the vices of transgressors who said,
Mine eye is disturbed because of anger (Ps. vi. 8). For, since the mind
cannot, unless it be tranquil, lift itself up to the light of
contemplation, he grieved that his eye was disturbed in anger, because,
though assailing evil doings from above, he still could not help being
confused and disturbed from contemplation of the highest things. And
therefore his anger against vice is laudable, and yet it troubles him,
because he felt that he had incurred some guilt in being disturbed. Lawful
copulation of the flesh ought therefore to be for the purpose of offspring,
not of pleasure; and intercourse of the flesh should be for the sake of
producing children, and not a satisfaction of frailties. If, then, any one
makes use of his wife not as seized by the desire of pleasure, but only for
the sake of producing children, he certainly, with regard to entering the
church or taking the mystery of the body and blood of the Lord, is to be
left to his own judgment, since by us he ought not to be prohibited from
receiving it who knows no burning though in the midst of fire. But, when
not the love of producing offspring but pleasure dominates in the act of
intercourse, married persons have something to mourn over in their
intercourse. For holy preaching concedes them this, and yet in the very
concession shakes the mind with fear. For, when the Apostle Paul said, Who
cannot contain let him have his own wife, he straightway took care to add,
But I speak this by way of indulgence, not by way of command (1 Cor. vii.
7). For what is just and right is not indulged: what he spoke of as
indulged he shewed to be a fault.

   Furthermore it is to be attentively considered that the Lord in mount
Sinai, when about to speak to the people, first charged the same people to
abstain from women. And if there, where the Lord spoke to men through a
subject creature, purity of body was required with such careful provision
that they who were to hear the words of God might not have intercourse with
women, how much more ought those who receive the Body of the Almighty Lord
to keep purity of the flesh in themselves, lest they be weighed down by the
greatness of the inestimable mystery! Hence also it is said through the
priest to David concerning his servants, that if they were pure from women
they might eat the shewbread; which they might not receive at all unless
David first declared them to be pure from women. Still a man who after
intercourse with his wife has been washed with water may receive even the
mystery of sacred communion, since according to the opinion above expressed
it was allowable for him to enter the church.

Augustine's eleventh question.

   I ask also whether after an illusion, such is accustomed, to occur in
dreams, any one may receive the body of the Lord, or, if he be a priest,
celebrate the sacred mysteries?

Answer of the blessed Pope Gregory.

   Such a one the Testament of the old law, as we have already said in the
last section, declares indeed to be polluted, and does not allow to enter
the church until the evening, or without being washed with water. But one
who understands this not only with special reference to that people at that
time, but also spiritually, will regard it under the same intellectual
conception that we have spoken of before; namely, that he has, as it were,
an illusion in a dream who, being tempted by uncleanness, is defiled in
thought by true images. But he is to be washed with water in the sense of
washing away the sins of thought with tears. And, unless the fire of
temptation has passed away, he should feel himself to be guilty, as it
were, until the evening.

   But in this same illusion discrimination is very necessary, since it
ought to be nicely considered from what cause it occurs to the mind of the
sleeper. For sometimes it happens from surfeit, sometimes from superfluity
or infirmity of nature, sometimes from cogitation. And indeed when it has
come to pass from superfluity or infirmity of nature, it is by no means to
be viewed with alarm, since the mind is to be commiserated as having
endured it unwittingly rather than as having done it. But when the appetite
of gluttony in taking food is carried beyond measure, and consequently the
receptacles of the humours are loaded, the mind has therefore some guilt,
yet not to the extent of prohibition from receiving the sacred mystery, or
celebrating the solemnities of mass, when perchance a festival day demands
it, or necessity itself requires the mystery to be exhibited by reason of
there being no other priest in the place. For, if others competent to
execute the mystery are present, an illusion caused by surfeit ought not to
debar from receiving the sacred mystery, though immolation of the sacred
mystery ought, as I think, to be humbly abstained from; provided only that
foul imagination has not shaken the soul of the sleeper. For there are some
to whom the illusion for the most part so arises that their mind, though in
the body which sleeps, is not defiled by foul imaginations. With regard to
this, there is one case in which it is shewn that the soul itself is
guilty, not being free even from its own judgment; that is where, while it
remembers having seen nothing when the body was asleep, it still remembers
having fallen into lewdness when the body was awake. But, if the illusion
arises in the soul of the sleeper from foul cogitation while he was awake,
the mind's guilt is patent to itself. For a man sees from what root that
defilement proceeded, if he has endured unwittingly what he wittingly
cogitated. But it is to be considered whether the cogitation ensued from
suggestion, or delight, or sinful consent. For there are three ways in
which all sin is accomplished; to wit, by suggestion, by delight, and by
consent. Suggestion is through the devil, delight through the flesh,
consent through the spirit; since, in the case of the first sin, the
serpent suggested it, Eve, as the flesh, delighted in it, but Adam, as the
spirit, consented to it. And great discernment Is needed, that the mind may
sit as judge of itself to distinguish between suggestion and delight,
between delight and consent. For, when the evil spirit suggests sin in the
soul, if no delight in sin should follow, no sin is in any wise committed.
But, when the flesh has begun to take delight, then sin has its
commencement. But, if it sinks to deliberate consent, then sin is known to
be completed. In suggestion therefore is the seed of sin, in delight its
nutriment, in consent its completion. And it often happens that what the
evil spirit sows in the thought the flesh draws into delight, and yet the
mind does not consent to this delight. And, while the flesh cannot be
delighted without the soul, still the mind, though struggling against the
pleasures of the flesh, is in some way bound against its will in carnal
delight, so as by force of reason to protest against it and not consent to
it, and yet to be bound by the delight, but still to groan exceedingly for
being bound. Whence even that chief soldier of the heavenly army groaned,
saying, I see another law in my members fighting against the law of my
mind, and bringing me into captivity to the law of sin which is in my
members (Rom. vii. 23). Yet, if he was a captive, he did not fight. But he
did fight too, and therefore he was not a captive. And therefore he fought
by the law of the mind, which the law which is in the members fought
against. If he thus fought, he was not a captive. Behold then man is, so to
speak, both a captive and free: free with regard to the righteousness which
he loves; a captive with regard to the delight which he endures
unwillingly.

EPISTLE LXV: TO AUGUSTINE, BISHOP OF THE ANGLI [4].

   Gregory to Augustine, &c.

   Though it is certain that for those who labour for Almighty God
ineffable rewards of an eternal kingdom are reserved, yet we must needs
bestow honours upon them, that by reason of remuneration they may apply
themselves the more manifoldly in devotion to spiritual work. And, since
the new Church of the Angli has been brought to the grace of Almighty God
through the bountifulness of the same Lord and thy labours, we grant to
thee the use of the pallium therein for the solemnization of mass only, so
that thou mayest ordain; bishops in twelve several places, to be subject to
thy jurisdiction, with the view of a bishop of the city of London being
always consecrated  in future by his own synod, and receiving the dignity
of the pallium from this holy and Apostolical See which by the grace of God
I serve. Further, to the city of York we desire thee to send a bishop whom
thou mayest judge fit to be ordained; so that, if this same city with the
neighbouring places should receive the word of God, he also may ordain
twelve bishops, so as to enjoy the dignity of a metropolitan: for to him
also, if our life is continued, we propose, with the favour of God, to send
a pallium but yet we desire to subject him to the control of thy
Fraternity. But after thy death let him be over the bishops whom he shall
have ordained, so as to be in no wise subject to the jurisdiction of the
bishop of London. Further, between the bishops of London and York in the
future let there be this distinction of dignity, that he be accounted first
who has been first ordained. But let them arrange by council in common, and
with concordant action, whatever things may have to be done in zeal for
Christ; let them be of one mind in what is right, and accomplish what they
are minded to do without disagreement with each other.

   But let thy Fraternity have subject to thyself under our God not only
those bishops whom thou shalt ordain, and those whom the bishop of York may
ordain, but also all the priests of Britain, to the end that they may learn
the form of right belief and good living from the tongue and life of thy
Holiness, and, executing their office well in their faith and manners, may
attain to heavenly kingdoms when it may please the Lord. God keep thee
safe, most reverend brother. Given on the tenth day of the Kalends of July,
in the 19th year of the empire of our lord Mauricius Tiberius, the 18th
year after the consulship of the same lord, Indiction 4.

EPISTLE LXVI.

TO EDILBERT, KING OF THE ANGLI.

   Gregory to Edilbert, &c.

   On this account Almighty God advances good men to the government of
peoples, that through them He may bestow the gifts of His loving-kindness
on all over whom they are preferred. This we have found to be the case in
the nation of the Angli, which your Glory has been put over to the intent
that through the good things granted to you, heavenly benefits might be
conferred on the nation subject to you And so, glorious son, keep guard
with anxious mind over the grace which tuba hast received from above. Make
haste to extend the Christian faith among the peoples under thy sway,
redouble the zeal of thy rectitude in their conversion, put down the
worship of idols, overturn the edifices of their temples [5], build up the
manners of thy subjects in great purity of life by exhorting, by
terrifying, by enticing, by correcting, by. shewing examples of well-doing;
that so you may find Him your recompenser in heaven Whose name and
knowledge you shall have spread abroad on earth. For He Himself will make
the name of your glory even more glorious to posterity, if you seek and
maintain I His honour among the nations. For so Constantine, the once most
pious Emperor, recalling the Roman republic from perverse worshippings of
idols, subjected it with himself to our Almighty Lord God Jesus Christ, and
turned himself with his subject peoples with all his heart to Him. Hence it
came to pass that that man surpassed in praise the name of ancient princes,
and excelled his predecessors as much in renown as in well-doing. And now,
therefore, let your Glory make haste to infuse into the kings and peoples
subject to you the knowledge of God, Father, Son and Holy Spirit, that you
may both surpass the ancient kings of your race in renown and in deserts,
and the more you shall have wiped away the sins of others among your
subjects, the more secure you may become with regard to your own sins
before the terrible scrutiny of Almighty God.

   Moreover, you have with you our most reverend brother, Augustine the
bishop, learned in monastic rule, replete with knowledge of holy Scripture,
endowed by the grace of God with good works. Listen gladly to his
admonitions, follow them devoutly, keep them studiously in remembrance:
for, if you listen to him in what he speaks in behalf of Almighty God, the
same Almighty God will the sooner listen to him when he prays for you. For,
if (which God forbid) you disregard his words, when will it be possible for
Almighty God to hear him for you, whom you neglect to hear for God? With
all your heart, therefore, bind ye yourselves in fervour of faith to him,
and aid his endeavours by the power which he gives you from above, that He
Whose faith you cause to be received and kept in your kingdom may Himself
make you partakers' of His own Kingdom.

   Furthermore, we would have your Glory know that, as we learn from the
words of the Almighty Lord in holy Scripture, the end of the present world
is already close at hand, and the reign of the saints is coming, which can
have no end. And, now that this end of the world is approaching, many
things are  at hand which previously have not been;  to wit, changes of the
air, terrors from heaven,  and seasons contrary to the accustomed order  of
times, wars, famine, pestilences, earthquakes in divers places. Yet these
things will not come in our days, but after our days they will all ensue.
You therefore, if you observe any of these things occurring in your land,
by no means let your mind be troubled, since these signs of the end of the
world are sent beforehand for this purpose, that we should be solicitous
about our souls, suspectful of the hour of death, and in our good deeds be
found prepared for the coming Judge. These things, glorious son, we have
now briefly spoken of, that, when the Christian faith shall have been
extended in your kingdom, our speech to you may also extend itself to
greater length, and that we may be pleased to speak so much the more fully
as joy multiplies itself in our heart for the perfected conversion of your
nation.

   I have sent you some small presents, which to you will not be small,
when received by you as of the benediction of the blessed Apostle Peter.
And so may Almighty God guard and perfect in you the grace which He has
begun, and extend your life here through courses of many years, and after a
long life receive you in the congregation of the heavenly country. May
heavenly grace keep your Excellency safe, sir son (domine fili). Given this
10th day of the Kalends of July, the 19th year of the empire of our most
pious lord Mauricius Tiberius Augustus, the 18th year after the consulship
of the same our lord, Indiction [4].

EPISTLE LXVII: TO QUIRICUS, BISHOP, &C.

Gregory to Quiricus, Bishop, and the other catholic bishops in Hiberia [6].

   Since to charity nothing is afar off, let those who are divided in
place be joined by letter. The bearer of these presents, coming to the
Church of the blessed Peter, Prince of the apostles, asserted that he had
received letters for us from your Fraternity, and had lost them, with other
things also, in the city of Jerusalem. In them, as he says, you were
desirous of enquiring with regard to priests and people who have been
bewildered in the error of Nestorian heresy, when they return to the
Catholic Church which is the mother of all the elect, whether they should
be baptized, or joined to the bowels of the same mother Church by
confession only of the one true faith.

   And indeed we have learnt from the ancient institution of the Fathers
that whosoever among heretics are baptized in the name of the Trinity, when
they return to holy Church, may be recalled to the bosom of mother Church
either by unction of chrism, or by imposition of hands, or by profession of
the faith only. Hence the West reconciles Arians to the holy Catholic
Church by imposition of hands, but the East by the unction of holy chrism.
But Monophysites and others are received by a true confession only, because
holy baptism, which they have received among heretics, then acquires in
them the power of cleansing, when either the former receive the Holy Spirit
by imposition of hands, or the latter are united to the bowels of the holy
and universal Church by reason of their confession of the true faith. Those
heretics, however, who are not baptized in the name of the Trinity, such as
the Bonosiaci and the Cataphyrae, because the former do not believe in
Christ the Lord, and the latter with a perverse understanding believe a
certain bad man, Montanus, to be the Holy Spirit, like unto whom are many
others;--these, when they come to holy Church, are baptized, because what
they received while in their error, not being in the name of the Holy
Trinity, was not baptism. Nor can this be called an iteration of baptism,
which, as has been said, had not been given in the name of the Trinity. But
the Nestorians, since they are baptized in the name of the Holy Trinity--
though darkened by the error of their heresy in that, after the manner of
Jewish unbelief, they believe not the Incarnation of the Only-begotten--
when they come to the Holy Catholic Church, are to be taught, by firm
holding and profession of the true faith, to believe in one and the same
Son of God and man, our Lord God Jesus Christ, the same existing in
Divinity before the ages, and the same made man in the end of the ages,
because The Word was made flesh and dwelt among us (Joh. i. 14).

   But we say that the Word was made flesh not by losing what He was, but
by taking what He was not. For in the mystery of His Incarnation the Only-
begotten of the Father increased what was ours, but diminished not what was
His. Therefore the Word and the flesh is one Person, as He says Himself, No
man hath ascended up to heaven, but he that came down from heaven, even the
Son of man which is in heaven  (Joh. iii. 14). He Who is the Son of God in
heaven was the Son of man who spoke on earth. Hence John says, We know that
the Son of God is come, and hath given us an understanding (1 Job. v. 20).
And as to what understanding He has given us, he straightway added, That we
may know the true God. Whom in this place does he mean as the true God but
the Father Almighty? But, as to what he conceives also of the Almighty Son,
he added, And that we may be in his true Son Jesus Christ. Lo, he says that
the Father is the true God, and that Jesus Christ is His true Son. And what
he conceives this true Son to be he shews more plainly; This is the true
God, and eternal life. If, then, according to the error of Nestorius the
Word were one and the man Jesus Christ were another, he who is true man
would not be the true God and eternal life. But the Only-begotten Son, the
Word before the Ages, was made man. He is, then, the true God and eternal
life. Certainly, when the holy Virgin was about to conceive Him, and heard
the angel speaking to her, she said, Behold the hand-maid of the Lord; be
it unto me according to thy word (Luke i. 38). And, when she had conceived
Him, and went to Elizabeth her kinswoman, at once she heard, Whence am I
worthy that the mother of my Lord should come to me? Lo, the same Virgin is
called both the handmaid and the mother of the Lord. For she is the
handmaid of the Lord, because the Word before the Ages, the Only-begotten,
is equal to the Father; but the mother, because in her womb from the Holy
Spirit and of her flesh He was made man. Nor is she the handmaid of one and
the mother of another, because, when the Only-begotten of God, existing
before the ages, of her womb was made man, by an inscrutable miracle she
became both the handmaid of man by reason of the divinity and the mother of
the Word by reason of the flesh. It was not that the flesh was first
conceived in the womb of the Virgin, and the divinity afterwards came into
the flesh; but that as soon as the Word came into the womb, immediately the
Word, retaining the excellence of His own nature, was made flesh. And the
Only-begotten Son of God, through the womb of the Virgin, was born a
perfect man, that is, in verity of flesh and of rational soul. Whence also
He is called Anointed above his fellows, as the Psalmist says, God, thy
God, hath anointed thee with the oil of gladness above thy fellows (Ps.
xliv. 8) 7. For He is anointed with oil, that is to say with the gift of
the Holy Spirit. But He was anointed above His fellows, because all we men
first exist as sinners, and afterwards are sanctified through the unction
of the Holy Spirit. But He Who, existing as God before the ages, was
conceived as man through the Holy Spirit in the Virgin's womb at the end of
the ages, was there anointed by the same Spirit, even where He was
conceived. Nor was He first conceived and afterwards anointed; but to be
conceived by the Holy Spirit of the flesh of the Virgin was itself to be
anointed by the Holy Spirit. This truth, then, concerning His nativity let
all who are brought back from the perverse error of Nestorius confess
before the holy congregation of your Fraternity, anathematising the same
Nestorius with all his followers, and all other heresies. The venerable
synods also which the universal Church receives let them promise to receive
and venerate; and let your Holiness without any hesitation receive them in
your assembly, allowing them to retain their own orders, in order that,
while you both carefully sift the secrets of their hearts, and teach them
through true knowledge the right things they ought to hold, and in
gentleness make no difficulty or contradiction with them with respect to
their own orders, you may snatch them from the mouth of the ancient foe;
and that the retribution of eternal glory with Almighty God may increase to
you the more as you gather together many who may glory with you in the Lord
without end. Now may the Holy Trinity keep you in its protection while you
pray for us, and grant you in its love still more manifold gifts.

   [In Colbert. and Collect. Paul, "Given on the tenth day of the Kalends
of Jul. Indict. 4."]

EPISTLE LXVIII: (TO VIRGILIUS, BISHOP OF ARELATE (Arles.)

   Gregory to Virgilius, &c.

   What affection should be bestowed on brethren who come to us of their
own accord is apparent from the fact that they are usually invited to visit
us for the sake of charity. And so, if our common brother the bishop
Augustine should chance to come to you, let your Love, as is fit, so
affectionately and sweetly receive him as both to refresh him with the boon
of your consolation and teach others also how fraternal charity should be
cultivated. And, since it often happens that those who are placed at a
distance learn first from others of things that require amendment, if he
should perchance intimate to your Fraternity any faults in priests or
others, do you, in concert with him, enquire into them with all subtle
investigation. And do you both shew yourselves so strict and solicitous
against things that offend God and provoke Him to wrath that, for the
amendment of others, both vengeance may smite the guilty and false report
not afflict the innocent. God keep thee safe, most reverend brother. Given
the 10th day of the Kalends of July, the 19th year of the empire of our
most pious lord Mauricius Tiberius Augustus, the 18th year after the same
our lord's consulship, Indiction 4.

EPISTLE LXIX: O BRUNICHILD, QUEEN OF THE FRANKS.

Gregory to Brunichild, &c.

   Since it is written, Righteousness exalteth a nation; but sin maketh
peoples miserable (Prov. xiv. 34), a kingdom is then believed to he stable
when a fault that is known of is quickly amended. Now it has come to our
ears by the report of many, what we cannot mention without exceeding
affliction of heart, that certain priests in those parts live so immodestly
and wickedly that it is a shame for us to hear of it and lamentable to tell
it. Lest, then, now that the rumour of this iniquity has extended as far as
here, the wrong doing of others should smite either our soul or your
kingdom with the dart of its sin, we ought to arise with ardour to avenge
these things, lest the wickedness of a few should be the perdition of many.
For bad priests are the cause of the ruin of a people. For who may offer
himself as an intercessor for a people's sins, if the priest who ought to
have prayed for it commits more grievous offences? But, since those whose
place it is to prosecute these things are stirred neither by care to
enquire into them nor by zeal to punish them, let letters from you be
addressed to us, and let us send over, if you order it, a person with the
assent of your authority, who together with other priests may search into
these things thoroughly, and amend them according to the will of God. For
indeed what we speak of is not a thing to be winked at, since one who can
amend a fault and neglects to do so without doubt makes himself partaker in
it. See therefore to your own soul, see to your grandsons, whom you wish to
reign happily, see to the provinces; and, before our Creator stretches out
His hand to smite, take most earnest thought for the correction of this
wickedness, lest He afterwards smite by so much the more sharply as He now
waits longer and more mercifully. Know moreover that you will offer a great
sacrifice of expiation to our God, if you cut off speedily from your
territories the infection of so great a sin.

EPISTLE LXXVI: TO MELLITUS, ABBOT.

    Gregory to Mellitus, Abbot in France(8).

   Since the departure of our congregation, which, is with thee, we have
been in a state of great suspense from having heard nothing of the success
of your journey. But when Almighty God shall have brought you to our most
reverend brother the bishop Augustine, tell him that I have long been
considering with myself about the case of the Angli; to wit, that the
temples of idols in that nation should not be destroyed, but that the idols
themselves that are in them should be. Let blessed water be prepared, and
sprinkled in these temples, and altars constructed, and relics deposited,
since, if these same temples are well built, it is needful that they should
be transferred from the worship of idols to the service of the true God;
that, when the people themselves see that these temples are not destroyed,
they may put away error from their heart, and, knowing and adoring the true
God, may have recourse with the more familiarity to the places they have
been accustomed to. And, since they are wont to kill many oxen in sacrifice
to demons, they should have also some solemnity of this kind in a changed
form, so that on the day of dedication, or on the anniversaries of the holy
martyrs whose relics are deposited there, they may make for themselves
tents of the branches of trees around these temples that have been changed
into churches, and celebrate the solemnity with religious feasts. Nor let
them any longer sacrifice animals to the devil, but slay animals to the
praise of God for their own eating, and return thanks to the Giver of all
for their fulness, so that, while some joys are reserved to them outwardly,
they may be able the more easily to incline their minds to inward joys. For
it is undoubtedly impossible to cut away everything at once from hard
hearts, since one who strives to ascend to the highest place must needs
rise by steps or paces, and not by leaps. Thus to the people of Israel in
Egypt the Lord did indeed make Himself known; but still He reserved to them
in His own worship the use of the sacrifices which they were accustomed to
offer to the devil, enjoining them to immolate animals in sacrifice to
Himself; to the end that, their hearts being changed, they should omit some
things in the sacrifice and retain others, so that, though the animals were
the same as what they had been accustomed to offer, nevertheless, as they
immolated them to God and not to idols, they should be no longer the same
sacrifices. This then it is necessary for thy Love to say to our aforesaid
brother, that he, being now in that country, may consider well how he
should arrange all things. God keep thee safe, most beloved son. Given this
15th day of the Kalends of July, the 19th year of the empire of our most
pious lord Mauricius Tiberius Augustus, the 18th year after the consulship
of the same our lord, Indiction 4.

EPISTLE LXXVII: To Boniface, Guardian (Defensorem), in Corsica.

   Gregory to Boniface, &c.

   Thy experience is not free from blame, in that, knowing Aleria and
Adjacium, cities of Corsica, to have been long without bishops, thou hast
delayed admonishing their clergy and people to choose for themselves
priests. But, since they ought to be no longer without rulers of their own,
hasten thou, on receiving this authority, to exhort the clergy and people
of these cities severally, that they disagree not among themselves, but
that each city with one consent choose for itself a priest to be
consecrated. And, when they have made their decree, let such person as
shall have been elected come to us. But, if they should be unwilling to
come to an unanimous decision, being divided in their choice between two
persons, let both in like manner come to us, the decree having been made in
the usual way, that, after enquiry made into their lives and characters,
the one who may appear to be most fit may be ordained. Seeing, moreover,
that many poor persons there are said to be oppressed and to suffer
prejudice, let thy Experience give heed to this, and not allow them to be
unjustly aggrieved; but so endeavour thyself that neither they who take
action be unreasonably hindered nor those against whom action is taken be
in danger of sustaining damage unjustly.

   Furthermore, it has reached our ears that some of the clergy, thou
being on the spot, are held in custody by laymen. If this is so, know that
the blame will be imputed to thee, since, if thou wert a man, it would not
have been the case. And accordingly thou must needs pay attention in future
so that thou permit not the like to be done; but that, if any one should
have a cause of complaint against a clerk, he resort to his bishop. And, if
perchance the latter should be suspected, a commissioner must be deputed by
him--or, if this too should be objected to by the plaintiff, by thy
Experience,--who may compel the parties to choose arbitrators by mutual
consent. And whatever may be decided by them, let it be in all ways so
carried out, with due observance of law, by thy own or the bishop's care,
that there may be no occasion for them to weary themselves with disputes.

EPISTLE LXXVIII.

   To Barbara and Antonina(9). Gregory to Barbara, &c.

   On receiving your epistles, I was in all manner of ways delighted to
hear of your wellbeing, and I entreat Almighty God that He would guard you
by His protection from malignant spirits in thought, and from perverse men,
and from all contrariety; and that He would, with the grace of His fear,
settle you in unions worthy of you, and cause us all to rejoice in your
settlement(1). But do you, most sweet daughters, rest your hope on His
help, and, being always under the shadow of His defence, both by praying
and by well doing, escape the plots of bad men. For, whatever human
comforts or adversities there may be, there are none, unless either His
grace protects or His displeasure troubles you. Rest therefore your hope on
no one among men, but bind your whole soul to trust in Almighty God. While
we sleep, then, He will protect you, of whom it is written, Behold he that
keepeth Israel shall neither slumber nor sleep (Ps. cxx. 4)(2).

   As to your saying that you are in haste to approach the threshhold of
the blessed Peter, Prince of the apostles, I wish exceedingly, and wait
with fervent desire, to see you in his church united to husbands well
worthy of you; that so both you may obtain some little comfort from me, and
I no little joy from your presence. I have also commended your causes to
thy most reverend brother the bishop John(3), and to Romanus the guardian
(defensori), that under God they may accomplish what they have begun.

   Your present of two racanae(4), which you sent me word were your work,
I accepted gladly. But yet know ye that I did not believe the word you sent
me. For you are seeking praise from the work of others, seeing that you
have perhaps never yet put hand to spindle. Nor yet does this circumstance
distress me, since I wish you to love the reading of Holy Scripture, that,
so long as Almighty God shall unite you to husbands, you may know how you
should live and how you should manage your houses.


BOOK XII

EPISTLE I: To Dominicus, Bishop of Carthage.

   Gregory to Dominicus, &c.

   How abundant is the charity of your heart you shew by its interpreter--
your tongue, while so seasoning the words of your epistles with its
sweetness that all you write is pleasant and delightful. Hence it comes
that we embrace your Fraternity in the arms of love, though unable to do so
in the body. For it is the office of charity to supply to souls that are in
concord what distance of place denies. And since the sickness of our most
loving brethren saddens us even as their health refreshes us we give thanks
to Almighty God, who has solaced our sadness by good news. For, having
heard that you had contracted a very severe illness, before the receipt of
your letter we were in a state of great distress. But since, when we are
snatched from peril of death, it is uncertain, dearest brother, for what we
are reserved, let us turn the time of respite to the profit of our souls,
and, having to render our accounts to the coming Judge, let us fortify our
cause before Him with tears and good works, that we may be counted worthy
to have security given us with regard to the things that we have done. For
in secular causes also a kind judge frequently grants a respite to this
end, that one who had not been prepared before may afterwards come to his
trial prepared. And what a thing it would be, were we to neglect for the
salvation of the soul what we carefully attend to in matters of earthly
concern! And so, since, according to the words of the Apostle John, no one
is without sin, let us call to mind enticements of thought, incontinence of
tongue, deeds of transgression; and let us, while we may, with great
knocking, do away with the stains of our iniquities, that our just and
loving Redeemer may not execute vengeance according to our deservings, but
according to His mercy be bent to pardon. And, since we do not sufficiently
fulfil our office by weeping for our own sins only, let us the more
earnestly devote ourselves to the custody of the flock committed to us, and
by persuading, by exhorting, by alarming, by preaching, so far as heavenly
clemency gives us power, let us hasten to fulfil our office in very deed,
that, through the bounty of our Creator, we may look for the longed for
reward. But, since we cannot do anything that is good without divine aid,
let us implore Almighty God, most beloved brother, with united prayers,
that He would direct us, with the flock committed to us, into the way of
His commandments by the leading of His grace, and Himself, who by the gift
of His mercy has willed us to have the name of shepherds, grant to us to
understand and do what is well pleasing to Him. Moreover, we have received
with the charity wherewith you sent it the blessing of the blessed martyr
Agileus, transmitted to us by your Holiness. In the month of September,
Indiction 5.

EPISTLE VIII: To Columbus, Bishop of Numidia(1).

   Gregory to Columbus, &c.

   How serious, and intolerable even to be beard of, is the complaint of
Donadeus, the bearer of these presents, who describes himself as having
been a deacon, will be made manifest to your Fraternity by the petition
presented by him, which is contained in what is subjoined below. But, since
it has come to our ears that he had been deposed for bodily sin, let your
Love make full enquiry into this, and, if it is so, let him be consigned to
penance, that be may free himself by tears from the bond of the profligacy
of which he has been guilty. If, however, he should be proved innocent of
any such transgression, all that his petition contains must be enquired
into with diligent examination by you, together with the primate of the
council, and others our brethren and fellow-bishops. And, if his complaint
is supported by the truth, let both such strictness of canonical discipline
be brought to bear on his bishop Victor(2), who has not lighted to commit
so great a wickedness against God and his own priestly profession, that he
may understand the wickedness of what he has done; and let the man himself
be restored to his order: for it is indeed preposterous, and confessedly
against ecclesiastical order, that any one whom his own fault or crime does
not depose from the rank of the office which he fills should be deprived
invalidly at the will of this or that person.

EPISTLE XXIV: To John, Subdeacon of Ravenna(3).

   Gregory to John, &c.

   Some monks who came to me from the monastery of the late abbot Claudius
have petitioned me that the monk Constantius should be constituted their
abbot. But I was exceedingly set against them as touching their petition,
because they appeared to me to be altogether of a worldly mind in seeking
to have a very worldly man for their abbot. For I have learnt how this same
Constantius studies to possess property of his own: and this is the
strongest evidence that he has not the heart of a monk. And I have learnt
further that he presumed to go alone, without any one of his brethren with
him, to a monastery that is situate in the province of Picenum. From this
proceeding of his we know that he who walks without a witness lives not
aright: and how can he maintain the rule for others who knows not how to
maintain it for himself?

   Giving him up, therefore, they asked to have a certain cellarer, Maurus
by name, to whose life and industry there are many testimonies, the late
abbot Claudius also with certain others having spoken in his praise. Let
thy Experience therefore make careful enquiry; and, if his life should be
such as fit him for a place of government, cause him to be ordained abbot
by our brother and fellow-bishop Marinianus. But, if there is anything
decidedly against him, and they cannot find any suitable person in their
own congregation, let them choose some one from elsewhere, and let him whom
they may choose be made abbot. Further, take care by all means to tell our
aforesaid brother and fellow-bishop to put down with the utmost earnestness
the possession of property of their own by four or five of the monks of the
monastery, which it has been found so far impossible to correct, and to
make haste to cleanse this same monastery from such a pest; since, if
private property is held there by monks, it will not be possible for either
concord or charity to continue in this same congregation. What, indeed, is
a monk's state of life but a despising of the world? How, then, do they
despise the world who while placed in a monastery seek gold? Wherefore let
thy Experience so proceed that neither the ordering of the place be
deferred, nor any complaint reach us any more on this subject.

   Furthermore, forasmuch as my late most dear son Claudius had heard me
speak something about the Proverbs, the Song of Songs, the Prophets, and
also about the Books of Kings and the Heptateuch, which on account of my
infirmity I was unable to commit to writing, and he himself had dictated
them for transcription according to his own understanding of their meaning,
lest they should be forgotten, and in order that he might bring them to me
at a suitable time, so that they might be more correctly dictated (for,
when he read to me what he had written, I found the sense of what I had
said had been altered very disadvantageously), it is hence necessary that
thy Experience, avoiding all excuse or delay, should go to his monastery,
and assemble the brethren, and that they should produce fully and truly
whatsoever papers on divers Scriptures he had brought thither; which do
thou take, and transmit them to me with all possible speed.

   Further, about thy return, having learnt that thou hast incurred
serious trouble, we will consider by and by. Further, I have not been
pleased to hear what has been told me by certain persons; namely that our
most reverend brother and fellows--bishop Marinianus causes my comments on
the blessed Job to be read publicly at vigils; seeing that this is not a
popular work, and engenders hindrance rather than advancement to rude
hearers. But tell him to cause the comments on the Psalms to be read at
vigils, which mould the minds of secular persons to good manners. For
indeed I do not wish, while I am in this flesh, that what I may have said
should be readily made known to men. For I took it amiss that Anatolius the
deacon of most beloved memory gave to the lord Emperor, at his request and
command, the book of Pastoral Rule, which my most holy brother and fellow-
bishop Anastasius of Antioch translated into the Greek tongue. And, as I
was informed by letter, it pleased him much; but it much displeased me that
those who have what is better should be occupied in what is least.

    Further, in the third part of the blessed Job, in the verse wherein it
is written, I know that my Redeemer liveth, I suspect that my aforesaid
brother and fellow-bishop Marianus has a corrupt copy. For in the copy in
our book case this passage is given differently from what I find to be in
the copies possessed by others; and consequently I have had this passage
corrected, so that our often-named brother may have it as it is in our
bookcase. For there are four words, the absence of which from the passage
may cause the reader no little difficulty. Execute all these things
thoroughly and speedily. And, if thou canst do nothing with the most
excellent Exarch, shew thyself not to have neglected to do what is in thy
power.

   What shall I say concerning the place of Albinus, as to which the
answer given us is plainly contrary to justice? Thou oughtest, however, to
consider the case attentively. Furthermore, a little time ago we had
enjoined thy Experience to treat with our most eminent son the praefect to
the end that the care of the conduits (formatum) should be committed to
Augustus the vicecount, in that he is in all respects a diligent and
energetic man(4). And thou hast so far so put off the business as not even
to inform us of what thou hast done. And so, even now, hasten thou with all
earnestness to treat with the same our most eminent son, that the conduits
may be entirely committed to the aforesaid most distinguished man, to the
intent that he may to some extent succeed in repairing them. For these
conduits are so scorned and neglected that, unless greater attention be
given to them, within a short time they will go utterly to ruin. As thou
knowest, then, how necessary this business is, and how advantageous to the
general community, thou must use thy best endeavours that it may be
committed, as we have said, to the aforesaid man for his careful attention.
Given in the month of January, Indiction 5,

EPISTLE XXV.

To Romanus, Guardian (Defensorem)(5).

   Gregory to Romanus, &c.

   It is well known to thy Experience that Peter, whom we have made a
guardian (defensorem), is sprung from the estate belonging to our Church
which is called Vitelas. And so, since we ought to shew kindness towards
him in such a way that nevertheless the Church may suffer no disadvantage,
we command thee by this order to charge him strictly not to presume, under
any pretext or excuse, to marry his children anywhere but in that estate to
which they are bound by law and their condition(6). In this matter, too, it
is necessary for thy Experience to be very careful, and to threaten them,
so that on no occasion whatever they may go out of the property to which by
their birth they are subjected. For, if any one of them (as we do not
believe will be the case) should presume to depart from it, he may be
assured that our assent will never be given to any of them dwelling or
being married outside the estate on which they were born, but that also
their land should be superscribed(7). And then know that you will run no
slight risk, if through your negligence any of them should attempt to do
any of the things which we forbid.

EPISTLE XXVIII: To Columbus, Bishop of Numidia(8).

Gregory to Columbus, &c.

   Inasmuch as it has long been known to us how thy Fraternity is
distinguished for priestly gravity and ecclesiastical zeal, we have seen
sufficient reason for thy taking part in the cognizance of things that
require rebuke, lest, if they should be put off through connivance, every
one should suppose that what he is able to do is allowed him. Now after
what manner our brother Paulinus, bishop of the city of Tegessis is alleged
by his clerics and by those who are constituted in sacred orders, to have
been excessive towards them in corporal correction, thou needest not to be
told, seeing that, before this complaint reached us, the matter, as we have
learnt from their statement, had already been made known to thee. And,
since superiors ought not to have the right of punishing their subordinates
savagely, we have taken care to write to Victor our brother and fellow-
bishop, who holds the primacy among you(9), that, together with thy
Fraternity, or with others our brethren and fellow bishops whom you may
think fit to call in, he may take cognizance of and thoroughly investigate
the case between our aforesaid brother priest and his clergy. And let thy
Love so give the matter thy close and careful attention, that the things
that have been reported to us may not pass without a hearing, lest discord
should be fomented in the Church, whence it ought by all means to be
banished. And, if indeed the complaint of his clergy against him is well
rounded, so take cognizance of his fault, which he has scorned of his own
accord to correct, with the force of our ecclesiastical decision that he
may both feel for the present what a grave offence he has committed, and
may learn for the future that he cannot do more than it is lawful for him
to do. Above all things, then, we exhort thee that thou study ardently to
exercise the zeal which we know thee to have for the sake of God.

   And, inasmuch as our said brother Paulinus is said to confer
ecclesiastical orders through simoniacal heresy, which is a thing awful to
hear of, let it be thy care, along with the aforesaid primate or others, to
enquire thoroughly into this also with all diligence. And, if it should be
found to be so (which God forbid), effort must be made and action taken
that both he who has not feared to accept and he who has not feared to give
a bribe may be smitten by a sentence of canonical punishment, to the end
that their correction may avail as a reproof to many. And, before this
deadly root acquires strength and slays many more, let it be condemned by
the decision of the whole council, so that no one may ever dare to accept
or to give anything for any order whatever, nor any be promoted for favour,
but all for merit, test both ecclesiastical order be confounded, and
probity of life be held in contempt, if one that is unworthy should receive
the reward of merit.

   Further we have given orders to Hilarus our Chartularius that, if the
case should require it, he refuse not to take part in your enquiry.

   If, therefore, it should be necessary, inform him by letter that you
wish him to come to you, to the end that by treating the matter together
with him you may better determine what ought to be ordained. In the month
of March, Indiction(5). [N.B. This date is absent from several Codices.]

EPISTLE XXIX: To Victor, Bishop(1).

   Gregory to Victor, &c.

   While on the one hand it is a joy to us to learn that our brethren are
solicitous about their children in fatherly charity, on the other we count
it no less a matter for sadness when neither regard for other brethren nor
consideration of their priestly office avails to restrain them from
unlawful doings. How serious, then, and how harsh is the complaint against
our brother Paulinus, bishop of the city of Tegessis, made by his clerics
and by those who are in sacred orders, I have no doubt is well known to thy
Fraternity, since what has reached us from a distance cannot have been
hidden from thee who art near at hand. And, since there is need of great
caution lest this bodily injury which they complain of at his hands in
excess of his powers should be ventured on with allowance, or should grow
worse by being connived at, manifest excesses should ever be so suppressed
by canonical control that one proceeding may serve as a reproof of what is
past and a rule for the future. Accordingly it becomes thee, together with
our  most beloved common brother the bishop Columbus, and with other
priests whom you may think fit to call on, to sift the case between our
above-named brother and his clergy by means of a thorough investigation.
And, if the complaint of the petitioners stands with truth, so correct ye
this thing by a regular reformation, that he may both be made aware what
evil thing he has done and learn for the future not to exceed the limits of
his office. And suffer him not, as is said to be the case, to disregard the
rank of thy position, lest his contempt be to his risk and to thy blame.
For whatever is committed by an inferior, unless it be carefully corrected,
reflects on the person who occupies the superior place.

   That other matter also, namely that the same our brother Paulinus is
said to confer ecclesiastical orders for money, you should fully and very
strictly enquire into. And, if it should clearly appear to be so, as we
hope will not be the case, let your zeal for God so kindle itself to avenge
this wrong that both the avarice of the ordainer may be turned into a
penalty, and, the unlawful ordination being void of effect, the person
ordained may not enjoy the longed-for object of his ambition. Herein we
exhort you and before all things admonish you, that your Fraternity study
to be so solicitous that, before the iniquity of simoniacal heresy shall
gain strength in your parts from the offence of one, it may be cut off from
the root by the pruning-hook of your sentence after a council diligently
held. For  whosoever does not, in consideration of his office, burn
vehemently to correct this atrocity, let him not doubt that he will have
his portion with him from whom this peculiar enormity took its beginning.
And so, as we have said, you must act vigilantly and earnestly, that your
council, which up to this time, under God's keeping, has been preserved
from any bad repute of this kind, may not by any possibility be polluted
and ruined by the poison of this wickedness.

   Furthermore, we have given orders to Hilarus our Chartularius, that, if
the case should require it, he defer not to join you. Wherefore, should it
be necessary, inform him by your letters of the need of his coming to you,
to the end that you, together with him, may be able, God helping you, to
determine all these things in a salutary way.

EPISTLE XXXII: To all the Bishops of the Council of Bizacium(2).

   Gregory to all, &c.

   As it is laudable and discreet to shew due reverence and honour to
superiors, so it belongs to rectitude and the fear of God, if anything in
them needs correction, not to put it off by any connivance, lest disease
should begin to  invade the whole body (which God forbid), sickness not
being cured in the head. Now a considerable time ago certain things were
reported to us about our brother Crementius, your primate, such as to
pierce our heart with no slight sorrow. But through the pressure of divers
tribulations, and especially from enemies raging round us, we had not time
to into the matter. And, since it is so that it ought by no means to be
passed over without investigation, we hereby exhort your Fraternity with
all carefulness and activity to search out in all ways the substantial
truth, in order that either if these things are so, they may be cut off by
canonical punishment, or, if they are false, the innocence of our brother
may not long lie under the laceration of an infamous report. Wherefore,
that there may be no torpor of idleness in the enquiry, we admonish you
that neither the interest nor the favour nor the cajoleries of any person
whatever, nor anything else, soften any one of you in your sifting of what
has been reported to us, or shake you from the path of truth; but gird ye
yourselves in priestly wise to investigate the truth. For, if any one
should presume to be sluggish, or to shew himself negligent in this matter,
let him know that he will be a par-taker in the said crimes before Almighty
God, by zeal for whom he is not moved to enquire fully into the causes of
atrocious wickedness.

EPISTLE L: To Eulogius, Patriarch of Alexandria.

   Gregory to Eulogius, &c

   The bearers of these presents, coming to Sicily, were converted from
the error of the Monophysites, and united themselves to the holy universal
Church. Having proceeded to the church of the blessed Peter, Prince of the
apostles, they requested of me that I should commend them by letter to your
Blessedness, to the end that they may not now be allowed to suffer any
wrong from the heretics that are near them. And because one of them says
that the monastery in which he was had been rounded by his kindred, he
desires to receive authority from your Holiness that the heretics who are
in it may either return to the bosom of holy Church or be expelled from the
same monastery. Let it be enough for us to have indicated this to you: for
we know of your Blessedness that whatever pertains to zeal for Almighty God
you hasten with all fervour to do. But for me I beg you to pray, since amid
the swords of the Lombards which I endure I am excessively afflicted by
pains of gout.


BOOK XIII

In the Sixth Indiction, and the Thirteenth Year from His Ordination.

EPISTLE I.

To the Roman Citizens.

   Gregory, servant of the servants of God, to his most beloved sons the
Roman citizens.

   It has come to my ears that certain men of perverse spirit have sown
among you some things that are wrong and opposed to the holy faith, so as
to forbid any work being done on the Sabbath day. What else can I call
these but preachers of Antichrist, who, when he comes, will cause the
Sabbath day as well as the Lord's day to be kept free from all work. For,
because he pretends to die and rise again, he wishes the Lord's day to be
had in reverence; and, because he compels the people to judaize that he may
bring back the outward rite of the law, and subject the per-tidy of the
Jews to himself, he wishes the Sabbath to be observed.

   For this which is said by the prophet, Ye shall bring in no burden
through your gates on the Sabbath day (Jerem. xvii. 24), could be held to
as long as it was lawful for the law to be observed according to the
letter. But after that the grace of Almighty God, our Lord Jesus Christ has
appeared, the commandments of the law which were spoken figuratively cannot
be kept according to the letter. For, if any one says that this about the
Sabbath is to be kept, he must needs say that carnal sacrifices are to be
offered: he must say too that the commandment about the circumcision of the
body is still to be retained. But let him hear the Apostle Paul saying in
opposition to him, If ye be circumcised, Christ profiteth you nothing
(Galat. v. 2).

   We therefore accept spiritually, and hold spiritually, this which is
written about the Sabbath. For the Sabbath means rest. But we have the true
Sabbath in our Redeemer Himself, the Lord Jesus Christ. And whoso
acknowledges the light of faith in Him, if he draws the sins of
concupiscence through his eyes into his soul, he introduces burdens through
the gates on the Sabbath day. We introduce, then, no burden through the
gates on the Sabbath day if we draw no weights of sin through the bodily
senses to the soul. For we read that the same our Lord and Redeemer did
many works on the Sabbath day, so that he reproved the Jews, saying, Which
of you doth not loose his ox or his ass on the Sabbath day, and lead him
away to watering (Luke xiii. 15)? If, then, the very Truth in person
commanded that the Sabbath should not be kept according to the letter,
whoso keeps the rest of the Sabbath according to the letter of the law,
whom else does he contradict but the Truth himself?

   Another thing also has been brought to my knowledge; namely that it has
been preached to you by perverse men that no one ought to wash on the
Lord's day. And indeed if any one craves to wash for luxury and pleasure,
neither on any other day do we allow this to be done. But if it is for
bodily need, neither on the Lord's day do we forbid it. For it is written,
No man ever hated his own flesh, but nourisheth it and cherisheth it
(Ephes. v. 29). And again it is written, Make not provision for the flesh
to fulfil the lusts thereof (Rom. xiii. 14). He, then, who forbids
provision for the flesh in the lusts thereof certainly allows it in the
needs thereof. For, if it is sin to wash the body on the Lord's day,
neither ought the face to be washed on that day. But if this is allowed for
a part of the body, why is it denied for the whole body when need requires?
On the Lord's day, however, there should be a cessation of earthly labour,
and attention given in every way to prayers, so that if anything is done
negligently during the six days, it may be expiated by supplications on the
day of the Lord's resurrection.

   These things, most dear sons, being endowed with sure constancy and
right faith, observe; despise the words of foolish men, and give not easy
belief to all that you hear of having been said by them; but weigh it in
the scale of reason, so that, while in firm stability you resist the wind
of error you may be able to attain to the solid joys of the heavenly
kingdom.

   [In two MSS., one Colbert, and Vatic. F., "mense Septembri, indict.
6."]

EPISTLE V: To Etherius, Bishop of Lugdunum (Lyons).

   Gregory to Etherius, Bishop.

   Although what we say is very distressing to us, and fraternal
compassion rather moves us to weep than allows us to lay down anything
concerning the things we have heard of, yet solicitude for the government
undertaken by us pricks our heart with an urgent spur to see with great
care to the good of churches, and to arrange what should be done before
their interests might possibly suffer irretrievably. It has come, then, to
our ears from the report of certain persons that an affection of the head
has so befallen a certain bishop that it is a matter of groaning and
weeping to hear of what he is wont to do under alienation of mind. Lest,
therefore, while the shepherd is sick, the flock should be exposed to be
torn by the teeth of the lyer-in-wait (which God forbid), or the interests
of the Church itself should suffer irretrievably, it is necessary for us to
treat the case with cautious provision, And so, since during the life of a
bishop, whom unadvoidable infirmity and not crime withdraws from his
office, no reason allows another to be ordained in his place except on his
resignation(1), let him, if he is accustomed to have intervals of sanity,
himself make petition, declaring that he is no longer equal to this
ministry owing to subversion of his intellectual faculties by infirmity,
and let him request that another be ordained in his place. Which being
done, let another who may be worthy be solemnly consecrated bishop in his
place, by the election of all; yet so that, as long as life shall retain
the said bishop in this world, his due expenses be supplied to him by the
same Church. If, however, he at no time recovers the faculties of a sound
mind, a trustworthy person of approved life must be chosen, who may be fit
for the government of the Church, take thought for the benefit of souls,
restrain the unquiet under the bond of discipline, take care of
ecclesiastical property, and exhibit himself in all respects ripe and
efficient. And also, should he survive the bishop who is now sick, he
should be consecrated in his place.

   But as to ordinations of presbyters or deacons, or of any other order,
if cause requires any to be made in that Church, know that this is to be
reserved to thy Fraternity, to the end that, it being in thy diocese, thou
mayest enquire concerning the life, manners, and conduct of him who is
chosen to such office. And if thou shouldest be satisfied, and there is
nothing in him liable to the censure of canonical strictness, let him
attain to his destined order not otherwise than through ordination by thee.
Let thy Fraternity then, so proceed, and so order these things with
vigilant provision, that the Church of God may no longer suffer from any
neglect, and that thou mayest warn thy fellow-priests, not only by word but
also by example, to have a care laudably for venerable places.

EPISTLE VI: To Brunichild, Queen of the Franks(2).

   Gregory to Brunichild, &c.

   Among other excellencies in you this holds the chief place beyond the
rest, that in the midst of the waves of this world, which are wont with
turbulent vexation to confound the minds of rulers, you so bring back your
heart to the love of divine worship and to providing for the quiet of
venerable places as if no other care troubled you. Whence, since conduct of
this kind on the part of potentates is wont to be a great defence to
subjects, we declare the nation of the Franks happy beyond other nations,
having been accounted worthy to have a queen thus endowed with all good
qualities.

   On learning from the information contained in your letters that you
have built the Church of Saint Martin in the suburbs of Augustodunum
(Autun), and a monastery for hand-maidens of God, and also a hospital in
the same city, we rejoiced greatly, and returned thanks to Almighty God,
who stimulates the sincerity of your heart to the doing of these things. In
this case, that we may be held to some degree sharers in your good deeds,
we have granted privileges according to your wish, to those places for the
quiet and protection of those who live in them; nor have we borne to defer
even in the least degree our embracing of your Excellency's desires.

   Furthermore, addressing you in the first place with the greeting of
paternal charity, we inform you that to our illustrious sons, but your
servants and legates, Burgoaldus and Varmaricarius, we have granted a
private interview in accordance with what you wrote to us; and they have
disclosed to us in detail all that they said they had been charged with. It
will be our care in time to come to inform your Excellency of whatever is
done with regard to these things. For, as for us, whatever is possible,
whatever is profitable, and tends to the settlement of peace between you
and the republic, we desire, under God, with the utmost devotion, that it
should be accomplished.

   As to Mennas, our most reverend brother and fellow-bishop, after we had
enquired into what had been said about him, and found him in no way
culpable, and he having made satisfaction under oath before the most sacred
body of the blessed apostle Peter, and so proved himself to be unaffected
by what had been objected against his reputation, we have allowed him to
return to his post purged and acquitted, since, as it was right, if he were
in any respect guilty, that we should punish his fault canonically, so it
was not right when he had the support of innocence, that we should detain
him longer, or any way distress him.

   Moreover, with respect to a certain bishop who, as the aforesaid
magnificent men have told us, is prevented by infirmity of the head from
administering his office, we have written to our brother and fellow-bishop
Etherius(3), that if he should have intervals of freedom from this
infirmity, he should make petition, claring that he is not competent to
fill his own place, and requesting that another be ordained to his Church.
For during the life of a bishop, whom not his own fault but sickness,
withdraws from the administration of his office, the sacred canons by no
means allow another to be ordained in his place. But, if he at no time
recovers the exercise of a sound mind, a person should be sought adorned
with good life and conversation, who may be able both to take charge of
souls, and look with salutary control after the causes and interests of the
same church; and he should be such as may succeed to the bishop's place in
case of his surviving him. But, if there are any to be promoted to a sacred
order, or to any clerical ministry, we have ordained that the matter is to
be reserved and announced to our aforesaid most reverend brother Etherius,
provided it belong to his diocese(4), so that, enquiry having then been
made, if the persons are subject to no fault which the sacred canons
denounce, he himself may ordain them. Let, then, the care of your
Excellency conjoin itself with our ordering, to the end that the interests
of the Church, which you have exceedingly at heart, may not suffer damage,
and that increase of reward may accrue to the good deeds of your
Excellency.

   Having been asked likewise concerning a certain bigamist whether he
might be admitted to a sacred order, we have, according to canonical rule,
altogether forbidden it. For God forbid that in your times, in which you do
so many pious and religious things, you should allow anything to be done
contrary to ecclesiastical ordinance.

   Moreover the aforesaid magnificent men, our sons, having delivered us a
schedule, have requested among other things, what they said had been
enjoined on them by your order, that such a person may be sent from us into
Gaul as may, on the assembling of a synod, correct under the guidance of
Almighty God whatever has been perpetrated against the most sacred canons.
Herein we recognize the care of your Glory, how you take thought for the
life of the soul and the stability of your kingdom, seeing that, fearing
our Redeemer, and observing His precepts in all ways, you act in this case
also so that the government of your kingdom may long subsist, and that
after long courses of years you also may pass from an earthly to a heavenly
kingdom. At a fitting time, if what we have said should be pleasing to God,
we will take care to fulfil the venerable desires of your Excellency.

   We, then, for the defence of the places about which your Excellency has
written to us have been careful to order all things as you wish. But, lost
haply our decrees should be suppressed at any time by the governors of
those places on the ground that they are found to be interdicted from doing
certain things, this same ordinance must be inserted among the public acts,
that so it may be kept in your royal archives as well as in ours.

   May Almighty God ever keep your Excellency in His fear, and so fulfil
your desires and those of our sons the most excellent kings your grandsons,
through the intercession of the blessed Peter, Prince of the apostles, to
whom you commend them, as to grant you to have stable joy in their
continual welfare, as you desire. Given in the month of November,
Indiction(6).

EPISTLE VII: To Theoderic, King of the Franks(5).

   Gregory to Theoderic, &c.

   We have received with joy your written address to us indicating your
health and safety, and we thereby perceive that you so transcend your age
in prudence as to make it evident that it is for the happiness of the
nation of the Franks that the government of royal dominion has been
committed by the favour of heavenly grace to your Excellency. And this in
you among other things is enough to call for praise and admiration, that in
such things as you know that our daughter your most excellent grandmother
desires for the love of Almighty God, in these you make haste most
earnestly to lend your aid, so that thereby you may reign both happily
here, and in a future life with the angels(6). Seeing, then, that this
comes, by the gift of God, from great discreetness of judgment, we have so
speedily and gladly fulfilled what your Excellency desires as to show by
the celerity of our execution how much your good deeds have pleased us.

   Furthermore, greeting you with paternal sweetness, we inform you that
all the matters which you enjoined on the illustrious men your servants
Burgoaldus and Varmaricarius, our sons, to be transacted with us have been
disclosed to us in a private interview. And we praised you greatly, that
you both attend wisely, as becomes you, to the present, and also make haste
so to provide for security in the future by means of a lasting peace
between you and the Republic that, being made one, you may extend the
stability of your kingdom salutarily to all time. With regard to this we
will announce to you in time to come what it may please God to order. For,
as to us, whatever is proved to be advantageous and conducive to peace, we
desire and strive that it should be brought to pass. The one thing is that,
as our will is with regard to what is expedient, so should be the will of
God, without whom we can do nothing. May the Holy Trinity make you to
advance always in His fear, and so dispose your heart in moderation well-
pleasing to Him as both to grant to your subjects now joy from you, and to
you from Himself joy without end hereafter.

EPISTLE VIII: To Senator, Abbot.

   Gregory to Senator, presbyter and abbot of a hospital (or guest-house,
xenodochii).

   When the hearts of Catholic Kings, &c. [See the epistle following (Ep.
ix.), with which this agrees throughout, as does also Epistle X. to Lupo,
except for the different designations of the persons addressed and places
referred to, and the addition in epistles VIII. and IX., after the words
"or absolve her (him) as innocent," of the following paragraph.]

   By a similar definition, according to the desire of the founders, we
decree that none of those who may in future have been ordained as abbot or
presbyter to the same guest-house and monastery shall dare by any secret
scheming whatever to take the office of the Episcopate, unless he has been
first deprived of the office of abbot, and another has been substituted in
his place; lest, by consuming the property of the guest-house or monastery
in unfair expenditure, he should cause most serious pressure of want to the
poor and strangers, or to others who live from its resources. Moreover, we
forbid that the bishop have licence, without the consent of the abbot and
presbyter, to remove from the same place any monk for promotion to an
ecclesiastical order, or for any cause whatever, lest usurpation in this
regard should be carried to such an extent that places which have to be
built up by the acquisition of men be destroyed by their removal.

EPISTLE IX: To Thalassia, Abbess.

Gregory to Thalassia, &c.

   When the hearts of catholic kings are so inflamed with ardent desire,
by divine grace preventing them, as of their own accord to demand the
things that pontifical admonitions should provoke them to, such things are
to be granted with cheerful and joyful mind all the more as the very things
which they desire ought to have been demanded of them, had they been
unwilling to do them. Accordingly, in accordance with the letters of our
most Excellent royal children, Brunichild and her grandson Theoderic, to
the monastery of Saint Mary, where there is constituted a congregation of
handmaidens of God, founded in the city of Augustodunum by the bishop
Siagrius of reverend memory, over which you preside, we indulge, grant and
confirm by the decree of our present authority privileges as follows;--
Ordaining that no king, no bishop, no one endowed with any dignity
whatsoever, or any one else whatsoever, shall have power, under show of any
cause or occasion whatsoever, to diminish or take away, or apply to his own
uses, or grant as if to other pious uses for excuse of his own avarice,
anything of what has been given to the same monastery by the above-written
king's own children, or of what shall in future be bestowed on it by any
others whatever of their own possessions. But all things that have been
there offered, or may come to be offered, we will to be possessed by thee,
as well as by those who shall succeed thee in thy office and place, from
the present time inviolate and without disturbance, provided thou apply
them in all ways to the uses of those for whose sustentation and government
they have been granted.

   We also appoint that on the death of an abbess of the aforesaid
monastery no other shall be ordained by means of any kind of craftiness of
secret scheming, but such a one as the king of the same province, with the
consent of the nuns, shall have chosen in the fear of God, and provided for
the ordination of.

   Under this head we also add, in order that we may exclude all place for
avarice, that no one of the kings, no one of the priests, or any one else
in person or by proxy, shall dare to accept anything in gold, or in any
kind of consideration whatever, for the ordination of such abbess, or for
any causes whatever pertaining to this monastery, and that the same abbess
presume not to give anything on account of her ordination, lest by such
occasion what is offered or has been offered to places of piety should be
consumed. And, inasmuch as many occasions for the deception of religious
women are sought out, as is said, in your parts by bad men, we ordain that
an abbess of this same monastery shall in no wise be deprived or deposed
unless in case of criminality requiring it. Hence it is necessary that if
any complaint of this kind should arise against her, not only the bishop of
the city of Augustodunum should examine the case, but that he should call
to his assistance six other of his fellow-bishops, and so fully investigate
the matter, to the end that, all judging with one accord, a strict
canonical decision may either smite her if guilty, or absolve her if
innocent.

   All these things, therefore, which the paper of this our precept and
decree contains we decree to be observed in perpetuity for thee as well as
for all who may succeed thee in the same rank and place, and for all whom
they may concern. Moreover, if any one, whether king, priest, judge, or
secular person, being aware of this our written constitution, should
attempt to contravene it, let him be deprived of the dignity of his power
and honour, and know that he stands guilty before divine judgment for the
iniquity that he has perpetrated. And, unless he either restore what he has
wrongfully taken away, or lament what he has done unlawfully with fit
penitence, let him be debarred from the most sacred body and blood of our
God and Lord, the Redeemer Jesus Christ, and be subject to strict vengeance
in the eternal judgment. But the peace of our Lord Jesus Christ be to all
who observe what is just to this same place, to the end that they may both
receive here the fruit of their well-doing, and find the rewards of eternal
peace at the hands of the strict Judge.

EPISTLE X: To Lupo, Abbot.

   Gregory to Lupo, Presbyter and Abbot. When the hearts of catholic
kings, &c.(7)

EPISTLE XII: To Paschasius, Bishop of Neapolis (Naples)

   Gregory to Paschasius, &c.

   Those who with pure intent desire to bring to the true faith aliens
from the Christian religion should study kindness, and not asperity; lest
such as reason rendered with smoothness might have appealed to should be
driven for off by opposition. For whosoever act otherwise, and under cover
of such intention would suspend people from their accustomed observance of
their own rites, are proved to be intent on their own cause rather than on
God's. To wit, the Jews dwelling in Naples have complained to us, asserting
that certain persons are endeavouring unreasonably to drive them from
certain solemnities of their holidays, so that it may not be lawful for
them to observe the solemnities of their festivals, as up to this time
since long ago it has been lawful for them and their forefathers to keep
and observe them. Now, if this is true, these people appear to be taking
trouble to no purpose. For what is the use, when even such long
unaccustomed prohibition is of no avail for their faith and conversion? Or
why should we lay down rules for the Jews as to how they should observe
their ceremonies, if we cannot thereby win them? We should therefore so act
that, being rather appealed to by reason and kindness they may wish to
follow us, and not to fly from us; and that proving to them from their own
Scriptures what we tell them, we may be able, with God's help, to convert
them to the bosom of Mother Church.

   Wherefore let thy Fraternity, so far as may be possible, with the help
of God, kindle them to conversion, and not allow them any more to be
disquieted with respect to their solemnities; but let them have free
licence to observe and celebrate all their festivals and holidays, even as
hitherto both they and their forefathers for a long time back have kept and
held them.

EPISTLE XVIII.

To Certain Bishops of Sicily.

   Gregory to Leo, Secundinus, John, Donus Lucidus, Trajan, bishops of
Sicily.

   Even as we are admonished through the speech of the apostles to impart
one to another spiritual aids,--so, in matters that by God's ordering we
may have to settle in virtue of the government imposed on us for
administration of the affairs of the poor, it is fit that priestly succour
be not wanting. Accordingly in sending the bearer of these presents, Adrian
our Chartularius(8), to govern the patrimony of our Church, to wit in the
Syracusan district we have thought it necessary to commend him to your
Fraternity, that, wherein custom may demand it, you may afford him your
succour, to the end that, while he is supported by you with bodily aid for
doing his work, and with the spiritual aid of your prayers for carrying out
with facility whatever he may undertake, he may be able, God also working
with him, to accomplish prosperously what has been by us enjoined on him.
But, as for yourselves, you should so acquit yourselves in good works
before the face of Almighty God that there be not found in your doings
anything that may be smitten by the judgment of God, or for which you may
be accused by any man whatever lying in wait against you. For we have
charged our aforesaid Chartularius that, if he should come to know of any
inordinate doings on the part of our most reverend brethren the bishops, he
should first himself take them to task by private and modest admonition;
and, that, if such things are not amended, he should inform us of them
speedily.

   Furthermore, it has been reported to us that in the times of our
predecessor of holy memory it was arranged by the deacon Servusdei, who
then had charge of the ecclesiastical patrimony, that the priests(9) of
your several dioceses, when you go forth to seal infants(1), should not be
immoderately burdened. For a certain sum had been fixed, and this, as I
hear, with your consent, to be given by the same priests for the services
of the clerks (clericorum). And this, which was then approved of, is said
to be by no means kept to now. Wherefore I admonish your Fraternity to
endeavour not to be burdensome to your subjects, and, if they have any
grievances, to abate them, seeing also that you ought not to have departed
from what had once been determined. For you will be seeing to your own
interest both in the future and the present life, if you keep those who
have been committed to you free from grievance.

EPISTLE XXII: To Rusticiana, Patrician Lady.

   Gregory to Rusticiana, &c.

   As often as any one comes to us from the royal city, we take care to
enquire of your bodily health; but, my sins being the cause, I always hear
what I am sorry to hear, since, frail and weak as you already are, it is
reported that the pains of gout still grow upon you. But I pray the
Almighty Lord that whatever befalls your body may be ordered to the health
of your soul, and that temporal scourges may prepare for you eternal rest,
and that through the pains which have an end He may grant you joys without
end. As for me, I live in such a state of groaning and in the midst of such
occupations that it irks me to have arrived at these days which now I
spend, and my only consolation is the expectation of death. Wherefore I beg
you to pray for me, to the end that I may be soon released from this prison
of the flesh, so as to be no longer tormented by such great pains.

   Furthermore, I have to inform you that a certain person has come here,
Beator by name, who gives himself out as comes privatarum(2), and is doing
many things against all, but principally against your Excellency's people,
or those of your most noble granddaughters, as though he were making
enquiry into matters of public import. And we indeed will not permit him to
act wrongfully, but neither can we stand in the way of public interests. Do
you therefore treat as you can with the most pious princes, that they may
countermand any wrongful proceeding on his part. For neither is the public
interest served by any kind of turmoil, nor does he appear to reclaim
anything of great amount. I beg that my most sweet son the lord
Strategius(3) be greeted in my behalf, whom may Almighty God nourish for
Himself and for you, and ever comfort you by His own grace and by the young
lord's life. Further, what should I write to you concerning your return
hither, knowing as you do how much I desire it? But, when I look to the
obligations of the business that detains you, I am in despair; and so I
implore the Creator of all that, wherever you are, and wherever you may be,
He would protect you by the extension of His right hand, and preserve you
from all evil.

EPISTLE XXVI.

To Anthemius, Subdeacon.

Gregory to Anthemius, Subdeacon of Campania.

   It has reached our ears that our brother and fellow-bishop
Paschasius(4) is so idle and negligent in all ways that he is in no respect
recognised as bishop; and that so neither his own Church, nor the
monasteries, nor any, whether the sons of the Church(5), or the oppressed
poor, are conscious of any earnestness of love on his part towards them;
nor does he afford any help in what is just to those who. supplicate him,
and (what is a still more serious thing to say) he cannot bear on any
account to receive the counsels of the wise and of such as admire what is
right, so that he might at any rate learn from another what he cannot
attend to of himself; but, passing over the things that pertain to a
pastor's charge, he occupies himself with his whole attention unprofitably
in the building of ships. Whence, as is reported, it has come to pass that
he has already lost four hundred solidi, or more. This also is added to his
faults, that he is said to go down daily to the sea with one or two clerics
in so mean a guise as to be the talk among his own people, and to scent to
strangers so vile and despicable that he is judged to have nothing in him
of the character or venerableness of a bishop. If this be so, know that it
is not without fault of thine, who hast delayed to rebuke and restrain him,
as is fit. Seeing, then, that all this not only discredits him, but also
evidently brings reproach on the office of the priesthood, we desire thee
to summon him for this thing before other priests(6), or some of his noble
sons(7), and exhort him that, shaking off the vice of sluggishness, he be
not idle, but vigilant in the care of his Church and of the monasteries,
exhibit fatherly charity to his sons, stand up for the defence of the poor
with discretion in cases that are commended by justice, and receive gladly
the counsels of the wise, to the end that both that city may be comforted
by his solicitude, and he himself succeed in covering the faults of his
idleness. If however, as we do not believe will be the case, after this our
exhortation he should venture to be negligent after his accustomed manner,
he must by all means be sent to us, that in our presence he may learn what
it becomes a priest to do, and how to do it, after the fear of God. Given
in the month of March, Indiction(6).

EPISTLE XXVII.

To Anthemius, Subdeacon.

   Gregory to Anthemius, Subdeacon of Campania.

   As often as we hear things of our brethren and fellow-bishops that shew
them to be to blame and cause us sadness, necessity compels us in no slight
degree to take thought for their amendment. Seeing, then, that it has been
reported to us that the bishops of Campania are so negligent that,
unmindful of the dignity and character of their office, neither towards
their Churches nor towards their sons do they shew the care of paternal
vigilance, nor concern themselves about monasteries, nor bestow  their
protection on the oppressed and the poor, we therefore enjoin thee and
hereby give thee authority to call them together, and strictly admonish
them in virtue of our mandate, that they be not any longer idle, but so
evince their priestly zeal and solicitude, and be so vigilant in what it
becomes them justly and according unto God to do, that no murmur concerning
them may exasperate us any more. If, however, thou shouldest find any one
of them to be negligent after this being done, send him to us without
allowing any excuse, that by regular exercise of discipline they may be
made to feel how serious a matter it is to refuse to be corrected in things
that are reprehensible and exceedingly to be condemned.

EPISTLE XXXI.

   To Phocas, Emperor(3). Gregory to Phocas Augustus.

   Glory to God in the highest who, according as it is written, changes
times, and transfers kingdoms, seeing that He has made apparent to all what
He vouchsafed to speak by His prophet, That the most High ruleth in the
kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in
the incomprehensible dispensation of Almighty God there are alternate
controlments of mortal life; and sometimes, when the sins of many are to be
smitten, one is raised up through whose hardness the necks of subjects may
be bowed down under the yoke of tribulation, as in our affliction we have
long had proof. But sometimes, when the merciful God has decreed to refresh
the mourning hearts of many with His consolation, He advances one to the
summit of government, and through the bowels of His mercy infuses the grace
of exultation in Him into the minds of all. In which abundance of
exultation we believe that we shall speedily be confirmed, who rejoice that
the Benignity of your Piety has arrived at imperial supremacy. Let the
heavens rejoice, and let the earth be glad (Ps. xcv. 11); and let the whole
people of the republic, hitherto afflicted exceedingly, grow cheerful for
your benignant deeds. Let the proud minds of enemies be subdued under the
yoke of your domination. Let the crushed and depressed spirits of subjects
be revived by your mercy: let the power of heavenly grace make you terrible
to your enemies, your piety kind to your subjects. Let the whole republic
have rest in your most happy times, the pillage of peace under colour of
processes at law being exposed. Let plottings about wills cease, and
benevolences exacted by force. Let secure possession of their Own return to
all, that they may rejoice in having without fear what they have acquired
without fraud. Let every single person's liberty be now at length restored
to him under the yoke of empire. For there is this difference between the
kings of the nations and the emperors of the republic, that the kings of
the nations are lords of slaves, but the emperors of the republic lords of
freemen. But we shall better speak of these things by praying than by
putting you in mind of them. May Almighty God in every thought and deed
keep the heart of your Piety in the hand of His grace; and whatever things
should be done justly, whatever things with clemency, may the Holy Spirit
who dwells in your breast direct, that your Clemency may both be exalted in
a temporal kingdom, and after courses of many years attain to heavenly
kingdoms. Given in the month of June, Indiction(6).

EPISTLE XXXIV: To Pantaleo, Notary

   Gregory to Pantaleo, &c.

   Thy Experience remembers what and what kind of oath thou tookest over
the most sacred body of the blessed apostle Peter. Whence also we committed
to thee without fear the charge of enquiry in the patrimony of the
Syracusan district. It is, then, incumbent on thee to have thine own good
faith and the fear of the same blessed apostle Peter ever before thine
eyes, and so to act that neither with men in this present life nor with
Almighty God in the last judgment thou mayest be open to blame. Now from
the report of Salerius our chartularius we have learnt that thou hast found
the modius in which the husbandmen (coloni)(9) of the Church have been
compelled to give their corn to be one of twenty-five sextarii(1). This we
altogether execrated, and were sorry thou hadst been late in making it a
subject of enquiry. We rejoice, therefore, at thy telling us that thou hast
broken the said modius and made a just one. But, inasmuch as the aforesaid
chartularius has taken care to mention also what has already been collected
under thy Experience by the fraudulent dealings of the farmers
(conductores)(2) from two territories, therefore, even as with a view to
the future, we rejoice that thou hast acted zealously in breaking the
unjust modius, so also we think of sins in the past; lest, if what the
farmers have fraudulently taken away from the peasants (rusticis)(3)
accrues to us, we should be implicated in their sins. And accordingly we
desire thy Experience, with all faithfulness, with all integrity--having
regard to the fear of Almighty God, and recalling to mind the strictness of
the blessed apostle Peter--to make a list throughout each several estate
(massam)(4) of poor and indigent husbandmen, and with the money found to
have been got by fraud to procure cows, sheep, and swine, and distribute
them among the several poor husbandmen. And this we desire thee to do with
the advice of the most reverend lord bishop John(5), and Adrian our
chartularius and rector(6). If, moreover, it should be necessary for the
sake of consultation, our son also the lord Julian should be called in, so
that no one else may know, but all be kept quite secret. Do you therefore
consult among yourselves whether this same assistance should be given to
the said poor husbandmen in money or in kind. But, whatever be the common
fund, first, as I have said, make a list, and afterwards take pains to
distribute to each according to the degree of his poverty. For I, as the
teacher of the Gentiles testifies, have all and abound; nor do I seek
money, but reward (Phil. iv.). So act therefore that in the day of judgment
thou mayest shew me fruit of thy, labour from the service that has been
committed to thy Experience. If thou do this purely, faithfully, and
strenuously, thou wilt both receive it back here in thy children, and
hereafter wilt have plenary retribution in the scrutiny of the Eternal
Judge.

EPISTLE XXXVIII: To Phocas, Emperor.

   Gregory to Phocas Augustus.

   It pleases us to consider, with rejoicings and great thanksgivings,
what praises we owe to Almighty God, that the yoke of sadness has been
removed, and we are come to times of liberty under the imperial Piety of
your Benignity. For that your Serenity has not found a deacon of the
Apostolic See resident at the court according to ancient custom, is not
owing to my negligence, but to most grave necessity. For, while all the
ministers of this our Church shrunk and fled with fear from times of such
oppression and hardship, it was not possible to impose on any of them the
duty of going to the royal city to remain at the court. But now that they
have learnt that your Clemency, by the ordering of God's grace, has
attained to the summit of Empire, those who had before greatly feared to go
there hasten even of themselves to your feet, moved thereto by joy. But,
seeing that some of them are so weak from old age as to be hardly able to
bear the toil, and some are deeply engaged in ecclesiastical cares, and the
bearer of these presents, who was the first of all our guardians
(defensores), has been long well known to me for his diligence, and proved
in life, faith, and character, I have judged him fit to be sent to the feet
of your Piety(7). I have accordingly, by God's permission, made him a
deacon, and have been at pains to send him to you with all speed, that he
may be able, when a convenient time is found, to inform your Clemency of
all that is being done in these parts. To him I beg your Serenity to deign
to incline your pious ears, that you may find it in your power to have pity
on us all the more speedily as you learn the more truly from his account
what our affliction is. For in what manner by the daily swords, and by how
many invasions, of the Lombards, lo now for the length of five and thirty
years, we have been oppressed, by no words of description can we fully
express. But we trust in the Almighty Lord, that He will complete for us
the good things of His consolation which He has begun, and that, having
raised up pious lords in the republic, He will also extinguish cruel
enemies. And so may the Holy Trinity guard your life for many years, so
that we may the longer rejoice in the good of your Piety, which we have
received after long waiting.

EPISTLE XXXIX: To Leontia, Empress.

   Gregory to Leontia Augusta.

   What tongue may suffice to speak, what mind to think, what great thanks
we owe to Almighty God for the serenity of your empire, in that such hard
burdens of long duration have been removed from our necks, and the gentle
yoke of imperial supremacy has returned, which subjects are glad to bear?
Glory, then, be given to the Creator of all by the hymning choirs of
angels, thanksgiving be paid by men on earth, for that the whole republic,
which has endured many wounds of sorrow, has now at length found the balm
of your consolation. Hence we must needs implore the more earnestly the
mercy of Almighty God, that He would keep the heart of your Piety ever in
His right hand, and dispose your thoughts by the aid of heavenly grace, to
the end that your Tranquillity may be able to rule those who serve you the
more righteously as you know more truly how to serve the Sovereign of all.
May He make you His champions in love of the catholic faith, having, of His
benign dealing, made you our emperors. May He infuse into your minds zeal
together with gentleness, that you may always be able with pious fervour
not to leave unavenged whatever is done amiss with regard to God, and in
case of any delinquency against yourselves to bear and spare. May He give
us in your Piety the clemency of Pulcheria Augusta, who for her zeal for
the catholic faith was called in the holy synod the new Helena (Act. 1
synodi Chalcedonensis). May the Almighty mercy of God grant to you fuller
length of days to live with our most pious lord, that the longer your life
is extended, the more strongly may the consolation of your subjects be
confirmed.

   I ought perhaps to have requested that your Tranquillity should hold as
especially commended to you the Church of the blessed apostle Peter, which
up to this time has laboured under grievous plots against it. But, knowing
that you love Almighty God, I ought not to ask what you will exhibit of
your own accord out of the benignity of your piety. For the more you fear
the Creator of all, the more, fully may you love the Church of him to whom
it was said, Thou art Peter, and upon this rock I will build my Church, and
the gates of hell shall not prevail against it; and to whom it is said, To
thee I will give the keys of the kingdom of heaven; and whatsoever thou
shall bind an earth shall be bound in heaven; and whatsoever thou shalt
loose on earth shall be leased in heaven (Matth. xv. 18). Whence it is not
doubtful to us with what strong love you will bind yourself to him through
whom you earnestly desire to be loosed from all sins. May he, then, be the
guardian of your empire, may he be your protector on earth, may he be an
intercessor for you in heaven: that through your relieving your subjects
from hard burdens, and causing them to rejoice in your empire, you may,
after many years, rejoice in the heavenly kingdom.

EPISTLE XL: To Cyriacus, Patriarch of ConStantinople.

   Gregory to Cyriacus, &c.

   Observing diligently, most dear brother, how great is the virtue of
peace from the Lord's voice, which says, My peace I give unto you (Joh.
xiv. 27), it becomes us so to abide in the love thereof as in no wise to
give place to discord. But, since we cannot otherwise live in its root
except by retaining in mind and in deed the humility which the very author
of peace has taught, we entreat you with befitting charity, that, treading
down with the foot of your heart the profane elation which is always
hostile to souls, you make haste to remove from the midst of the Church the
offence of a perverse and proud title, lest you should possibly be found
divided from the society of our peace. But let there be in us one spirit,
one mind, one charity, one bond in Christ, who has willed us to be his
members. For let your Holiness consider how hard it is, how indecent, how
cruel, how alien from the aim of a priest, not to have that peace which you
preach to others, and so abstain from offending your brethren out of pride.
But study this rather, how you may prostrate with the sword of humility the
author of vain and profitless elation, to the end that in such a victory
the grace of the Holy Spirit may claim you as a habitation for Himself, so
that what is written may be plainly fulfilled in you; the temple of God is
holy, which temple ye are (2 Cor. vi.

   We commend to you in all things the bearer of these presents, our most
beloved common son, the deacon Boniface, that in whatsoever may be needful
he may find, as is becoming, the succour of your Holiness.

EPISTLE XLI: To Eulogius, Patriarch of Alexandria.

   Gregory to Eulogius, Bishop of Alexandria.

  A conversation having arisen one day between me and my familiar friends
about the customs of churches, one who had studied the art of medicine in
the great city of Alexandria told us that he had a fellow-student attending
the same lectures, a boy of extreme depravity, who, he said, had been
suddenly ordained a deacon. And he added that he had procured ordination by
bribes and gifts; for he acknowledged that this custom had prevailed in the
holy Alexandrine Church. On hearing this I was amazed, and exceedingly
surprised that the tongue of the most holy and blessed man the lord
Eulogius, which recalls so many heretics to the catholic faith, has not
extirpated simoniacal heresy from the holy Alexandrine Church. And who will
there be whose exhortation or correction will be able to amend this, if his
great and admirable teaching shall have left it without amendment?

   Wherefore, for the absolution of your soul, for the increase of your
reward, that your works may be in all respects perfect before the eyes of
the tremendous Judge, you ought to make baste utterly to pull up and
eradicate simoniacal heresy, which was the first to arise in the Church,
from your most holy See, which is our's(8).

   For on this account it comes to pass that the holiness of
ecclesiastical orders falls away from very many, because persons are
promoted to these orders, not for their life and deeds, but for bribes. But
if meritorious character, and not bribes, be sought after, unworthy persons
will not come to ordination. And by so much the more will reward begin to
accrue to you as any good men who have been promoted to sacred orders shall
have devoted themselves to the care of winning souls.

EPISTLE XLII: To Eulogius, Patriarch of Alexandria.

   Gregory to Eulogius, &c.

   We return great thanks to Almighty God, that in the mouth of the heart
a sweet savour of charity is experienced, when that which is written is
fulfilled, As cold water to a thirsty soul, so is good news front a far
country (Prov. xxv. 25). For I had previously been greatly disturbed by a
letter from Boniface the Chartularius, my responsalis, who dwells in the
royal city, saying that your to me most sweet and pleasant Holiness had
suffered from failure of bodily sight. From this letter I was smitten by
heavy sorrow. But suddenly, by the prospering grace of our Creator and
Redeemer, I received the epistle of your Blessedness, and, learning that
the bodily trouble of which I had heard was cured, I rejoiced exceedingly,
since gladness of heart succeeded which was as great as the bitterness of
the sadness which had come before. For we know that, with the help of
Almighty God, your life is the health of many. For sailors sail secure
through the waves when an instructed and skilful steersman sits at the
helm. Moreover in my joy for your health I have this additional cause for
exultation, that I have learnt how through your mouth the enemies of the
Church are decreased in number, and the flocks of the Lord multiplied. For
through the ploughshare of your tongue corn increases daily, and is
multiplied in the garners on high; so that in you we rejoice that what is
written is fulfilled, Where there is much increase, there is manifest the
strength of the oxen (Prov. xiv. 4). Whence we gather plainly that the more
you bring back fugitives to the service of Almighty God, the more merit you
have with Him. And by how much the more merit you receive, the more fully
can you obtain what you ask for. I beseech you therefore to pray the more
earnestly for me a sinner, since both pain of body, and bitterness of
heart, and immense ravages of mortality among the swords of so many
barbarians, afflict me exceedingly. In the midst of all these things it is
not temporal but eternal consolation that I require, which of myself I am
not able to win by prayer, but which I trust that I shall obtain by the
intercessions of your Blessedness. Last year I received no letters from
your Holiness, and I was much distressed. It is true that your blessing,
which you sent without a letter, was both given and received. But, since
your tongue delights me more than your gifts, I was less gratified than I
might have been by what was given. But I directed our common son, the
deacon Epiphanius, to write to Alexander and Isidore, deacons of your most
holy Church, to acknowledge the receipt of what had been sent.

   I wrote to you, further, that I had got ready large pieces of timber
for making masts and rudders, but that the small ship which had come could
not carry them; and you have since written nothing in reply. Wherefore, it
you need them, write to our common son Boniface, whom we are now sending as
our representative (responsalem) to the royal city, that he may send me
word that they may prepared, and that they may be found ready when your
Blessedness shall send for them.

   Furthermore, we have sent you a small cross, in which is inserted a
blessing from the chains of your lovers the apostles Saint Peter and Saint
Paul; and let this be continually applied to your eyes, seeing that many
miracles have been wont to be wrought through this same blessing.

   May Almighty God inspire the heart of your Blessedness to be careful to
pray for me continually, and may He protect you and all yours with His
right hand, and after ninny courses of years bring you to the heavenly
kingdom.

   We have received, corresponding with your description of them, the
blessings(9) of Saint Mark, sent to us by your most blessed Fraternity, and
we return thanks for your kindness, since from these outward things we
learn what you are towards us inwardly.


BOOK XIV

EPISTLE II: To Vitalis, Guardian (Defensorem) of Sardina.

   Gregory to Vitalis, &c.

  From the information given us by thy Experience we find that the
hospitals [or guest-houses, xenodochia] rounded in Sardinia are suffering
from grievous neglect. Hence our most reverend brother and fellow-bishop
Januarius(1) would have had to be most strongly reprehended, did not his
old age and simplicity, and the sickness which thou hast told us of coming
on besides, keep us in check.

   Seeing, then, that he is so situated that he cannot be fit to order
anything, do thou warn the steward of that Church, and Epiphanius the
archpresbyter, under our strict authority, that they themselves at their
own peril endeavour themselves carefully and profitably to set those same
hospitals (xenodochia) in order. For, if there should be any neglect there
hereafter, let them know that they will not be able in any manner, or to
any extent, to excuse themselves before us.

   Further, since the proprietors of Sardinia have petitioner us that,
seeing that they are afflicted by diverse burdens, thou mightest go to
Constantinople for their redress, we grant thee leave to go. And we have
also written to our most beloved son Boniface, desiring him to do his best
to lend thee his aid in obtaining redress for that province.

   Moreover, with regard to the Churches which thou hast informed us are
without priests(2), we have written to our aforesaid most reverend brother
and fellow-bishop Januarius, that he should supply them; yet so that all be
not chosen for the episcopate from his own Church. For it becomes him so to
supply other Churches as not to cause want in his own of persons who may be
of advantage to it.

   As to what thou hast told us of persons having been preferred to the
government of certain monasteries who, while they were in a lower monastic
order, had fallen into sin, they ought not indeed to have undertaken the
office of abbot except after entire reformation of life and after due
preceding penance. But since, as thou sayest, they have undertaken the
office of abbots, heed must be given to their life, manners, and attention
to duty. And, if their conduct should not be found inconsistent with their
office, let them persevere in the order in which they are. Otherwise let
them be removed, and others ordained who may profit the souls committed to
them.

   Furthermore, in the case of the monastery of Saint Hermas, which was
founded by our brother in the house of the religious lady Pomponiana,
inasmuch as it should be treated with tenderness rather than with
strictness, let thy Experience endeavour to deal sweetly with the said
lady, to the end that neither may she, to her own sin, disregard the will
of the founder, nor thou fail to provide salubriously for the advantage of
the monastery. Further, as to the girls of whom the aforesaid Pomponiana
had formerly changed the religious dress, and converted them in the
monastery(3), thou must by no means suffer them to be withdrawn from her,
or disquieted; but let them continue, God protecting them, in the state of
life in which they are.

   With regard to the recovery of the property of Churches, or of
monasteries, or any other devoted to pious uses, about which thou hast
written, those who are interested must be admonished that it is for them to
seek in all ways to recover it with thy support and aid. But, if they
should haply prove negligent, or in any case if such as ought to recover it
should not be found, then do thou search it all out and so get it back,
when discovered, as not to appear to take legal action against any one with
a high hand. As to what thou bast told us with respect to the hospitals
(xenodochia) of Hortulanus and Thomas, we so far have no knowledge.
Wherefore let thy Experience look diligently into the order of the Emperor
so far given, and arrange all according to its tenour, and make known to us
whatever thou hast done.

   Concerning what thou hast written about our brother and fellow-bishop
Januarius at the time when he celebrates the sacrifice often suffering such
distress that he can hardly after long intervals return to the place in the
canon where he has left off, and as to many doubting whether they should
receive the Communion from his consecration, they are to be admonished to
be in no alarm at all, but communicate with full faith and security, since
a person's sickness neither alters nor defiles the benediction of the
sacred mystery. Nevertheless our said brother should by all means be
exhorted privately, that, as often as he feels any trouble coming on, he
should not proceed to celebration, lest he thus expose himself to contempt,
and cause offence to the minds of the weak.

   Furthermore, the religious lady Pomponiana(4) has complained to us that
the inheritance of her late son-in-law Epiphanius--of which the said
Epiphanius had appointed his wife Matrona, daughter of the aforesaid
Pomponiana, to be usufructuary for the benefit of the monastery which he
had directed to be founded in his house, and for its benefit also in all
ways after the extinction of the usufruct--together with other things which
are proved to belong to the same Matrona by right of possession, have been
unjustly taken away by thy Experience and by our most reverend brother and
fellow-bishop Januarius, and that nothing therefore has so far been paid to
her daughter, or been of profit to the monastery. Now if the truth is so,
and thou art aware of having done anything unbecomingly, without any delay
restore what has been taken away; or at any rate, if thou thinkest it to be
otherwise lest the opposite party should seem to be aggrieved
prejudicially, by no means defer submitting the case to arbitrators chosen
with her concurrence, that it may be declared by a definite decision
whether her complaint be true and just.

EPISTLE IV: To Fantinus, Guardian (Defensorem) of Panormus.

   Gregory to Fantinus, &c

   Such things about our brother and fellow-bishop Exhilaratus, as thou
thyself also knowest, have come to our ears as ought by all means to be
visited with severe punishment. But, since it has been smoothed over by our
most reverend brother and fellow-bishop Leo(5), who has also declared that
he was judge in that case, we have thought it fit that he [i.e.
Exhilaratus] should be sent back to his Church, considering that what we
have inflicted on him by keeping him here so long may be enough for him.
Therefore we enjoin thy  Experience to pay attention to his manners and
deeds, and to admonish him frequently, to the end that he may shew himself
solicitous in extending kind charity to his clerks (clericis), and, should
need require, in correcting faults. But we desire thee also to admonish his
clergy that they exhibit humility towards him, and the obedience which the
Lord commands, nor in any respect presume to behave proudly with regard to
him. And if any one of them, that is, either bishop or clerk, should
disregard thy admonition, do thou, under this authority from us, either
correct the sin of disobedience by canonical coercion, as thou seest fit,
or make haste to send a report to us, that we may be able to arrange how
the rein of discipline may keep from going off their road those whom the
goad of evil inclination provokes to transgression.

EPISTLE VII: To Alcyson, Bishop of Corcyra.

  Gregory to Alcyson, &c.

   Not undeservedly does the ambition of an elated heart require to be
quelled, when, disregarding the force of the sacred canons, the excess of
rash presumption in coveting unlawfully what belongs to others is shewn to
be not only harmful in causing expense, but also opposed to the peace of
the Church. Having, then, perused thy Fraternity's epistles, we have learnt
what has been done formerly or of late by the bishop of the City of Euria
with regard to the camp of Cassiopus(6), which is situated in thy diocese,
and we are distressed that those who should have been debtors to thy Church
for charity bestowed upon them, should rather become its enemies, no shame
restraining them; and at last that, in a way contrary to ecclesiastical
arrangement, contrary to priestly moderation, contrary to the ordinances of
the sacred canons, they should attempt to withdraw the aforesaid camp from
thy jurisdiction and subject it to their own power, so as to become as it
were masters where they had before been received as strangers. Concerning
which matter, seeing that Andrew, our brother of venerable memory,
Metropolitan of Nicopolis, with the support also of an imperial order
whereby the cognizance of this case had been enjoined on him, is known to
have determined in a sentence promulged by him, as has been made manifest
to us, that the aforesaid camp of Cassiopus should remain under the
jurisdiction of thy Church as it always has been, we, approving of the form
of that sentence, confirm it, as justice approves, by the authority of the
Apostolic See, and decree that it remain firm all respects. For no reason
of equity, no canonical order, sanctions that one person should in any way
occupy the parish(7) of another. Wherefore, though the guilt of this
contentiousness seems to require no slight strictness of treatment, in that
they have returned evil for good, nevertheless care should  be taken that
kindness be not overcome by excess, nor that what is due to strange
brethren, when they are suffering constraint too, be denied them, lest
charity should be judged to have no operation in the minds of bishops, if
those to whom great compassion is due should be left without the remedy of
consolation. It is right, then, that the priests and clergy of the city of
Euria be not repelled from habitation of the aforesaid camp of Cassiopus,
but that they should have leave also to deposit with due reverence the holy
and venerable body of the blessed Donatus, which they have brought with
them, in one of the churches of the aforesaid place such as they may
choose. Yet so that protection be procured for thy Love, in whose diocese
this camp is situate, by the issue of a security whereby the bishop of
Euria shall promise not to claim for himself any power therein, or any
privilege, or any jurisdiction, or any authority in future, as though he
were cardinal bishop; but that, peace being restored by the favour of God,
they shall return by all means to their own places, taking away with them,
if they will, the venerable body of Saint Donatus. So, this promise being
kept in mind, neither may they dare on any pretext whatever to claim
further to themselves any right of rule there, but acknowledge themselves
guests there at all times, nor may the Church of thy Fraternity in any
degree incur prejudice to its rights and privileges.

EPISTLE VIII: To Boniface, Deacon.

   Gregory to Boniface, Deacon at Constantinople(8).

   As often as the discord of those who ought to have been preachers of
peace makes us sad, we should study with great solicitude that cause of
contention may be removed, and that those who differ among themselves may
return to concord. Now what has been done with respect to the camp of
Cassiopus, which is situate in the island of Corcyra, and how the bishop of
Euria is endeavouring to withdraw it from the jurisdiction of the bishop of
Corcyra, and iniquitously to subject it to his own jurisdiction, it would
be very tedious to tell(9). But, that your Love may understand all things
fully, we have sent to you the letters of our brother Alcyson, the bishop
of Corcyra, and have caused his man to go to you to inform you of
everything more particularly by word of mouth. This, however, we briefly
mention, that an order having been surreptitiously obtained from the late
Emperor Mauticius, which order, having been given in opposition to the laws
and sacred canons, had no effect, and the dispute between the parties
remaining undecided, he gave another order to our late brother Andrew, then
Metropolitan of Nicopolis, to the effect that, as both parties were subject
to his jurisdiction, he should take cognizance of the case and terminate it
canonically. The said Metropolitan, having taken cognizance of the case and
pronounced sentence, of which we send you a copy, decided the aforesaid
camp of Cassiopus to be under the power and jurisdiction of the bishop of
Corcyra, in whose diocese it always was; and we, approving his sentence,
have thought fit to confirm it by the authority of the Apostolic See. And,
lest what we decreed should be so strict as to seem to have no admixture of
benignity, we took care so to order the matter for the time being (as the
text of our sentence which we send to thee shews) that neither should the
bishop or clergy of the city of Euria incur the necessity of residence, nor
the privileges of the Church of Corcyra be in any way disturbed. But
inasmuch as at the very beginning of proceedings an order was
surreptitiously got from the most serene lord the Emperor, and (contrary to
the judgment of the Metropolitan of Nicopolis, which rested on
ecclesiastical propriety and canonical reason) the aforesaid camp of
Cassiopus is said to have been handed over to the bishop of Euria (a thing
we cannot hear without grief or tell without groans), with still greater
wrong to the bishop of Corcyra and his clergy, in such sort as (sad to say)
to take away entirely the jurisdiction of the Church of Corcyra, and give
as it were to the bishop of Euria the whole principal jurisdiction there;
this being so, we have thought right to deliver our sentence to no one,
lest we should seem to do anything contrary to the order of our most
clement lord the Emperor, or (which God forbid) in contempt of him.
Wherefore let thy Love diligently represent the whole matter to his Piety,
and steadily insist that the thing is altogether unlawful, altogether bad,
altogether unjust, and greatly opposed to the sacred canons. And so may he
not allow a sin of this sort to be introduced in his times to the prejudice
of the Church. But represent to him what is contained in the judgment of
the aforesaid late metropolitan on the business, and in what manner his
decision had been confirmed by us, and endeavour so to act that our
sentence, with an order from him, may be sent to those parts, to the end
that we may be seen to have paid due deference to his Serenity, and to have
corrected reasonably what had been presumptuously done amiss. In this
affair pains must by all means be taken that, if it can be effected, he may
contribute also his own order, enjoining the observance of what has been
decided by us. For if this is done, all place for subornation hereafter
will be shut out. Make haste, then, so to exercise thy vigilance, with the
help of Almighty God, for abating these wrongs, that neither may the will
of those who attempt perverse things obtain any advantage now against the
ancient settlement of ecclesiastical usage, nor a nefarious proceeding gain
ground for example afterwards.

   Furthermore, that thou mayest know what wrongs and what oppressions the
above-written Alcyson, our brother and fellow-bishop, asserts that he
endures from the agents (actionariis) of the Church of Thessalonica, we
have forwarded to thy Love the letter which he has sent to us. And do thou
accordingly cause the responsalis of the aforesaid Church to come to thee,
anti take cognizance of the case in his presence, and write to our brother
and fellow-bishop Eusebius, on such heads as reason may suggest to thee,
that he may prohibit his men from acting unjustly, and warn them not to
oppress interiors, but rather help them in whatever may be just. This also
we desire; that thy Love should write to him who may have been ordained as
Metropolitan in the city of Nicopolis, to the end that he may take
cognizance of the case with regard to the injuries which our aforesaid
brother Alcyson complains of having been inflicted on his Church, and
decide what is just, seeing that the matter itself is stated not to have
been decided by his predecessors, but reserved.

EPISTLE XII.

To Theodelinda, Queen of the Lombards.

   Gregory to Queen Theodelinda.

   The letters which you sent us a little time ago from the Genoese parts
have made us partakers of your joy on account of our learning that by the
favour of Almighty God a son has been given you, and, as is greatly to your
Excellency's credit, has been received into the fellowship of the catholic
faith(10). Nor indeed was anything else to be supposed of your Christianity
but that you would fortify him whom you have received by the gift of God
with the aid of Catholic rectitude, so that our Redeemer might both
acknowledge thee as His familiar servant, and also bring up prosperously in
His fear a new king for the nation of the Lombards. Wherefore we pray
Almighty God both to keep you in the way of His commandments, and to cause
our most excellent son, Adulouvald(11), to advance in His love, to the end
that, as he is in this world great among men, so also he may be glorious
for his good deeds before the eyes of our God.

   Now as to what your Excellency has requested in your letter, that we
should reply in full to what our most beloved son, the abbot Secundus has
written(1), who could think of putting off his petition or your wishes,
knowing how profitable they would be to many, did not sickness stand in the
way? But so great an infirmity from gout has held us i fast as to render us
hardly able to rise, not only for dictating, but even for speaking, as also
your ambassadors, the bearers of these presents, are aware, who, when they
arrived, found us weak, and when they departed, left us in the utmost peril
and danger of our life. But, if by the ordering of Almighty God I should
recover, I will reply in full to all that he has written. I have, however,
sent by the bearers of these presents the Synod that was held in the time
of Justinian of pious memory, that my aforesaid most-beloved son may
acknowledge on reading it that all that he had  heard against the Apostolic
See or the Catholic Church was false. For far be it from us to accept the
views of any heretic whatever, or to deviate in any respect from the tome
of our predecessor Leo, of holy memory; but we receive whatever has been
defined by the four holy synods, and condemn whatever has been rejected by
them.

   Further, to our son the King Adolouvald we have taken thought to send
some phylacteries; that is, a cross with wood of the holy cross of the
Lord, and a lection of the holy Gospel enclosed in a Persian case. Also to
my daughter, his sister, I send three rings, two of them with hyacinths,
and one with an albula(2), which I request may be given them through you,
that our charity towards them may be seasoned by your Excellency.

   Furthermore, while paying you our duty of greeting with fatherly
charity, we beg you to return thanks in our behalf to our most excellent
son the King your consort for the peace that has been made, and to move his
mind to peace, as you have been accustomed to do, in all ways for the
future; that so, among your many good deeds, you may be able in the sight
of God to find reward in an innocent people, which might have perished in
offence.

EPISTLE XIII: To Alcyson, Bishop of Corcyra(3).

   Gregory to Alcyson, &c.

   To brethren who bethink themselves and return to wholesome counsels
kindness is not to be denied, lest a fault seem to weigh more in the minds
of bishops than charity. We have therefore received, in the presence of thy
Love's responsales, Peter, reader of the Church of Euria, who came to us
with letters from our brother and fellow-bishop John, and, when the letters
which he had brought had been read, we took care to ask him if he had
anything to say against the allegation of those thy responsales. And on his
stating that he had been charged with nothing, and had no answer to make,
beyond what the epistle of his bishop contained, we decreed without
tardiness, under God, what was agreeable to the canons. After a long time,
however, the above-written Peter produced a document which he asserted had
been given him by his bishop; and so the case underwent delay. But inasmuch
as in this document the above-mentioned bishop was found to say that he had
hoped to have leave to deposit the holy and venerable body of the blessed
Donatus in the church of the blessed John which is within the camp called
that of Cassiopus, saying that he is prepared, on account of its being
proved to be in thy diocese, to give thy Love a security that no prejudice
to thee should thence arise, we thought it fight that his petition should
not be left without effect, now that in a time of necessity he desires
provision to be made for him in such a way as to secure his acknowledgment
in all respects of the jurisdiction of thy Church. Moved therefore by this
reason, we exhort thy Fraternity by this present letter, that, without any
delay or excuse thou afford opportunity for depositing the venerable body
of the above-written Saint in the aforenamed Church of the blessed John; on
condition only that he previously protect thee by a security in writing
that he will never on any plea whatever claim to himself any jurisdiction
or privilege in the aforesaid Church or camp, as though he were the bishop
of the place, but guard there inviolably all the right and power of thy
Church, the place being in thy diocese. At the same time it becomes thee
also, as the same our brother has requested, to reply to him that whenever,
peace being restored by the mercy of God, he may be at liberty to return to
his own place, it shall be lawful for him to take away with him, without
any objection made, the aforesaid venerable body. Herein, lest what is done
should seem to be personal, and occasion should possibly be found for
stirring up the contention anew, your successors also should be in all
respects included in this promise to keep things as they are, to the end
that through this preventional security neither may he in future presume to
claim anything there in thy diocese against equity and the decrees of the
sacred canons, nor the rights of thy Church ever in any manner sustain any
prejudice from such concession.

EPISTLE XVI: From Felix Bishop of Messana(4) to St. Gregory.

   To the most blessed and honourable lord, the holy father Pope Gregory,
Felix lover of your Weal and Holiness.

   The claims under God of your most blessed Weal and Holiness are
manifest. For, though the whole earth was filled with observance of the
true faith by the preaching and doctrine of the apostles, yet the orthodox
Church of Christ, having been founded by apostolical institution and most
firmly established by the faithful fathers, is further built up through the
teaching of divine discourses, while instructed by your hortatory
admonition. To it did all the most blessed apostles, endowed with an equal
participation of dignity and authority(5), convert hosts of peoples; and by
salutary precepts and admonitions, piously and holily, brought such as were
foreknown in the grace of divine predestination from darkness to light,
from error to the true faith from death to life. Following the merits of
these holy apostles, and perfectly acting up to their example, your
honoured Paternity adorns with them the Church of God by probity of
managers and holiness of deeds; and, strong in sacred faith and Christian
manners, enjoins what should be done to please God, and unceasingly follows
and fulfils pontifical duties, thus observing the precepts of divine law;
since (as says the Apostle) Not the hearers of the law are just before God,
but the doers of the law shall be justified (Rom. ii. 13).

   As we were meditating on these things, news was brought us by certain
who came from Rome that you had written to our comrade Augustine
(afterwards ordained Bishop for the nation of the Angli, and thither sent
by your venerable Holiness), and to the Angli (whom we have long known to
have been converted to the faith through you), that persons related in the
fourth degree of descent, if married, should not be separated(6). Now this
was not formerly the custom either in those or in these parts, when I was
brought up and taught together with you from infancy; nor have I read of it
in any decrees of your predecessors, or in the institutes of other Fathers
generally or specially, or learnt that it had been allowed hitherto by any
of the wise. But I have fouled from your holy predecessors, and from the
rest of the holy Fathers, assembled as well in the Nicene synod as in other
holy councils, that this [i.e. this prohibition of marriage] should be
observed down to the seventh degree of descent; and I know that this is
carefully seen to by men who live aright and fear the Lord. While these
things were being discussed among us, other things also supervened,
concerning which it seems necessary for us to consult your authority. For
there came to us both Benedict, bishop of the Syracusan Church, and also
others of our brethren, being bishops, weeping, and saying that they were
greatly disturbed and afflicted in mind on account of the immoderate
proceedings of secular and lay persons, in consequence of which some unjust
things were also being said against them.

   There are also some churches in our province about the consecration of
which doubt is felt; and, because both of their antiquity and of the
carelessness of their custodians, it is unknown whether they have been
dedicated by bishops or not. As to all these things we beg to be instructed
by your Holiness, and by the authority of your holy see; and we ask to be
informed by your letters whether what, as we have before said, we have
heard that you had written to our aforesaid comrade Augustine and to the
nation of the Angli was written specially to them or generally to all; and
we desire to be fully informed both on this matter and on the others above
written.

   For we do not signify to you what we have read, and what we know to be
observed by the faithful, by way of finding fault (which be far from us);
but we seek to know what we may reasonably and faithfully observe in this
matter. And, since no slight murmuring is going on among us on this
question, we seek an answer from you, as from the head, as to what we
should reply to our brethren and fellow bishops; lest we should remain
doubtful in the matter, and lest this murmuring should remain among us both
in your times and in times to come, and your reputation, which has always
been good and excellent, should be lacerated or disparaged through
detractions, or your name (which God forbid) should be evil spoken of in
succeeding times. For we, observing under God what is right with humble
heart, being bound to you in one bond of charity, and defending your
religion in all things as faithful pupils, seek knowledge of what is right
from you. For we know that, as the apostles in the first place who were
prelates of the holy See, and their successors afterwards, have always
done, so you also take care of the universal Church, and especially of
bishops, who on account of their contemplation and speculation are called
the eyes of the Lord; and that you think continually about our religion and
law, as it is written, Blessed is he who shall meditate in the law of the
Lard day and night (Ps. i. 2). Which meditation of yours is not only seen
by reading, through the outward expression of letters, but, by the grace of
Christ abounding in you, is known to be immoveably engrafted in your
conscience; while the most holy law of Christ the Lord in no wise departs
from your heart; as says the Prophet in the Psalms, The mouth of the
righteous will meditate wisdom, and his tongue will be talking of
judgments: the law of God is in his heart (Ps. xxxvi. 30); written not with
ink, but in secret by the Spirit of the living God; not therefore on tables
of stone, but on the tables of the heart. Let all gloom of darkness, we
pray you, be dispelled by your most wise replies and assistance, that the
morning star may shine upon us through you, most holy Father, and a
dogmatic definition causing joy to all everywhere, because the glorious
Fathers of holy Church are known to have preached proper and most pious
dogmas unto secure inheritance of eternal life.

   Subscription. May the Lord keep you safe and well-pleasing to God for
ever, holy father of fathers, while you pray for us.

EPISTLE XVII: TO FELIX, BISHOP OF MESSANA.

   To our most reverend brother, the Bishop Felix. Gregory, servant of the
servants of God(7)

   Our Head, which is Christ, to this end has willed us to be His members,
that through His large charity and faithfulness He might make us one body
in Himself, to whom it befits us so to cling that, since without Him we can
do nothing, through Him we may be enabled to be what we are called. From
the citadel of the Head let nothing divide us, lest, if we refuse to be His
members, we be deserted of Him, and wither as branches cast off from the
vine. That we may be counted worthy, then, to be the habitation of our
Redeemer, let us abide with the whole desire of our heart in His love. For
he says, He that loveth me will keep my word, and my Father will love him,
and we will make our abode with him (Joh. xiv. 23). Now thy Love, most dear
brother, has demanded of us that we should reply to shy enquiries with the
authority of the Apostolic See. And, though we make haste to do this, not
at length but succinctly (because of certain pressing cares that have come
upon us, through the hindrance of our sins), yet we commit what follows to
Shy attention for wider enquiry, and investigation of other institutes of
holy fathers. For a mind worn and weighed down with burdens and pressing
cares cannot effect so much good, or speak of these things so freely, as
can one that is joyful and free from depression. We have not therefore
given the preference to such cares as wishing to deny to shy Holiness this
and such other information. as we might find to be needful, but in order
that what is here found deficient may be more fully enquired into.

   For, following the examples of thy predecessors, thou hast thought it
fight to consult the Apostolic See, in which thou hast been brought up and
educated, on three points; that is on marriages of consanguinity, on
vexation of bishops by subordinates, and on doubt with respect to the
consecration of churches. Know then that what I wrote to Augustine, bishop
of the nation of the Angli (who was, as thou rememberest, thy pupil), about
marriages of consanguinity was written specially to him and to the nation
of the Angli which had recently come to the faith, lest from alarm at
anything too austere they should recede from their good beginning; but it
was not written generally to others. Of this the whole Roman city is my
witness. Nor did I thus order in those writings with the intention that,
after they had been settled in the faith with a firm root, they should not
be separated, if found to be below the proper degree of consanguinity, or
should be united, if below the proper line of affinity, that is as far as
the seventh generation. But for those who are still neophytes it is very
often right in the first place to teach them, and by word and example to
instruct them, to avoid unlawful things, and then afterwards, reasonably
and faithfully, to shut out things that they may have done in matters of
this kind. For according to the Apostle who says, I have fed you with milk,
not with meat (1 Cor. iii. 2), we have allowed these indulgences for them
only, and not (as has been said above) for future times, lest the good
which had been planted so far with a weak root should be rooted up, but
that what had been begun should rather be made firm, and guarded till it
reach perfection. Certainly, if in these things we have done anything
otherwise than as we ought to have done, know that it has been done, not of
wantonness, but in commiseration. Wherefore, too, I invoke God as my
witness, who knows the thoughts of all men, and to whom all things are
naked and open. For, if I were to destroy what those who came before me
established, I should be justly convicted of being not a builder but an
over-thrower, as testifies the voice of the Truth, who says, Every kingdom
divided against itself shall not stand (Luke xi. 17); and every science and
law divided against itself shall be destroyed. And so it is needful for us
all with one accord to hold to the appointments of our holy Fathers, doing
nothing in contention, but, unanimous in every aim of good devotion, to
obey, the Lord helping us, the divine and apostolical constitutions.

   O how good is charity, which through love exhibits absent things in an
image to one's self as though they were present, unites things divided,
sets in order things confused, associates things unequal, consummates
things imperfect! How rightly the excellent preacher calls it the bond of
perfectness, since the other virtues indeed produce perfectness, but yet
charity so binds them that they cannot now be unloosed from the mind of
hint that loves. This being duly considered, in what has been already
spoken of I indulged charitably; nor did I give a command, but advice; nor
did I deliver a rule to be held to by any who should come after, but shewed
of two dangers which might be more easily avoided. If, then, in secular
affairs every one should have his own right and his proper rank preserved
to him, how much more in ecclesiastical arrangements ought no confusion to
be induced, lest discord should find place there whence the blessings of
peace ought to proceed. And this will be thus secured, if nothing is
yielded to power, but all to equity. On this account our heart rejoices
greatly with your greatness, because we find you so earnest in your doings
as to have a care for us, and at pains to enquire about such things by
questioning us, to the end that such things may acquire for you not only
glory with men, but also rewards of recompense with the Almighty Lord.

   But with regard to vexation of bishops, about which you wish to consult
us, we know that the life of prelates ought to be perturbed by no excesses,
since it is very unfit that those who are called thrones of God should be
disturbed by any motion from kings or subjects. For, if David who was the
most righteous of kings presumed not to lay his hand on Saul who was
evidently already rejected God, how much more should heed be taken that
none lay the hand of detraction or vituperation or indiscreetness or
dishonour on the Lord's Anointed, or on the preachers of holy Church, since
vexation or detraction of them touches Christ, in whose stead they fill the
office of legates in the Church! Hence all the faithful should be
exceedingly cautious not either secretly or publicly, by detractions or
vituperations rend their bishop, that is, the Lord's Anointed, considering
that example of Mary [i.e. Miriam], who for speaking against Moses the
servant of God because of the Ethiopian woman was punished with the
uncleanness of leprosy (Num. xiii.); and that of the Psalmist, Touch not
mine anointed, and do my prophets no harm (Ps. civ. 15)(8). And in the
divine law we read, Thou shalt not revile the gods, nor curse the ruler of
thy people (Ex. xxii. 28). Hence great care should be taken by
subordinates, whether clerical or lay, that they dare not to blame rashly
the lives of their bishops or superiors, if perchance they see them do
anything blameable, lest from their position of reproving evil they be sunk
into greater depths through the impulse of elation. They are to be
admonished also that, when they consider the faults of their superiors,
they grow not too bold against them. But let them so consider with
themselves the things that are bad that, constrained by divine fear, they
refuse not to carry the yoke of reverence, seeing that the things done by
bishops and superiors are not to be smitten with the sword of the mouth,
even when they may seem to be such as may be properly blamed; since we are
aware that it has been laid down by our predecessors and by many other holy
bishops that sheep should not readily blame their shepherds, or presume to
criminate or accuse them, because, when we sin against our superiors, we go
against His ordinance Who gave them to us. Hence Moses, when he had learnt
that the people complained against himself and Aaron, said, For what are
we? against us is your murmuring but against God (Ex. xvi. 8). Wherefore
subordinates of either order are to be admonished that, when they observe
the deeds of their masters, they return to their own heart, and presume not
in upbraidings of them, since The disciple is not above his master, nor the
servant above his lord (Matth. x. 24).

   Concerning doubt as to the dedications of churches, about which among
other things you have wished to consult us, you ought duly to hold to this
which we have received as handed down to us from those who have gone before
us; namely, that, as often as doubt is entertained as to the baptism or
confirmation of any persons, as well as the consecration of churches, and
there is no certain account to be given, either from writings or witnesses,
as to whether persons have been baptized or confirmed, or whether churches
have been consecrated, that such persons should be baptized and confirmed,
and that such churches should be canonically dedicated, lest such doubt
should become ruin to the faithful; inasmuch as what does not appear by
certain proofs to have been duly done is not in such case done a second
time. This, divine grace supporting us, we desire so to hold; and we enjoin
it on you, as you have requested, to hold and teach; and we wish not
wantonly to break through, but faithfully to observe, what has been
determined by holy Fathers before us. Wherefore we implore the mercy of our
Redeemer to assist you with His grace, and give unto you to carry into
effect what He has granted you to will, since in this matter the good gifts
of retribution by so much the more accrue to us as the zeal of labour is
increased. But we decree that every one of those who have been faithfully
taught, and already stand ineradicably planted with a firm root, shall
observe his descent even to the seventh generation. And as long as they
know themselves to be related to each other by affinity, let them not
presume to approach the association of this union; nor is it lawful, or
shall be lawfully for any Christian to marry a woman of his own kindred
whom he has lived with as a wife, or whom he has stained by any unlawful
pollution; since such intercourse is incestuous and abominable to God and
to all good men. But we read that it has long been determined by holy
Fathers that incestuous persons are not to be reckoned under any title of
wedlock. And so we desire not to be blamed by you or any other of the
faithful in this matter, seeing that in our indulgence herein to the nation
of the Angli we have acted, not as laying down a rule, but as taking
thought lest they should leave imperfect the good which they had began,
&c.(9)


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/XIII, 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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