Register of Epistles (Book II – Book III)

Register of Epistles

continued

Letter 2.47: To Dominicus, Bishop

Gregory to Dominicus, Bishop of Carthage . We have received with the utmost gratification the letters of your Fraternity, which have reached us somewhat late by the hands of Donatus and Quodvultdeus, our most reverend brethren and fellow-bishops, and also Victor the deacon with Agilegius the notary. And though we thought that we had suffered loss from the tardiness of their coming, yet we find gain from their more abundant charity; seeing that from this delay in point of time there appears no interruption, but rather increase of the love which, by the mercy of God, through your contemplation of the priestly office, your practice of reading, and your maturity of age, we know to be already firmly planted in you. For it would not flow so largely from you, had it not very many most abundant veins in your heart. Let us, therefore, most holy brother, hold fast with unshaken firmness this mother and guard of virtues. Let not the tongues of the deceitful diminish it in us, or any snares of the ancient enemy corrupt it. For this joins what is divided, and keeps together what is joined. This lifts up what is lowly without tumour; this brings down what is lifted up without dejection. Through this the unity of the universal Church, which is the knitting together of the Body of Christ, rejoices in its several parts through the mind's equalization of them, though having in it dissimilarity from the diversity of its members. Through this these members both exult in the joy of others, though in themselves afflicted, and also droop for the sorrows of others, though in themselves joyful. For seeing that, as the teacher of the Gentiles testifies, if one member suffers anything, the other members suffer with it, and if one member glories, all the members rejoice with it, I doubt not that you groan for our perturbation, as it is quite certain that we rejoice for your peace.

Now as to your Fraternity rejoicing with us on our ordination, it, displays to me the affection of most sincere charity. But I confess that a force of sorrow strikes through my soul from contemplation of this order of ministry. For heavy is the weight of priesthood; seeing that it is necessary for a priest, first to live so as to be an example to others, and then tobe on his guard not to lift up his heart because of the example which he shews. He should ever be thinking of the ministry of preaching, considering with most intense fear how that the Lord, when about to depart to receive for Himself a kingdom, and giving talents to His servants, says, Trade ye till I come (Luke xix. 13). Which trading surely we carry on only if by our living and our speaking we win the souls of our neighbours; if by preaching the joys of the heavenly kingdom we strengthen all that are weak in divine love; if by terribly sounding forth the punishments of hell we bend the froward and the timid; if we spare no one against the truth; if, given to heavenly friendships, we fear not human enmities. And indeed it was in thus shewing himself that the Psalmist knew that he had offered a kind of Sacrifice to God, when he said,, Did I not hale them, O God, that hated thee, and was I not grieved with thine enemies! Yea I hated them with a perfect hated, and they became enemies unto me (Ps.

cxxxviii. 21 ). But in view of this burden I tremble for my infirmity, and look to the returning of the Master of the house, after receiving His kingdom, to take account of us. But with what heart shall I bear His coming, if from the trading I undertook I render Him no gain, or almost none?Do thou, therefore, most dear brother, help me with thy prayers; and what thou seest me to fear for myself, consider daily on thine own account with anxious dread. For through the bond of charity both what I say of myself is thy concern, and what I desire thee to do is mine. Further, as to what your Fraternity writes about ecclesiastical privileges, keep to this without any hesitation, since, as we defend our own rights, so we observe those of several churches. Nor do I through partiality grant to any Church whatever more than it deserves, nor do I under the instigation of ambition derogate from any what belongs to it by right; but I desire to honour my brethren in all ways, and study accordingly that each may be advanced in honour, so long as there can be no opposition to it of right on the part of one against the other. Further, I greatly rejoice with you in the manners of your messengers, in whom it has been shewn me how much you love me, in that you have sent to me elect brethren and sons. Given the tenth of the Kalends of August, tenth indiction.

Letter 2.48: To Columbus, Bishop

Gregory to Columbus, &c. It is known, most dear brother In Christ, that the ancient enemy, who by cunning persuasion deposed the first man from the delights of Paradise to this life of care, and in him even then inflicted the penalty of mortality on the human race, does now with the same cunning, so as more easily to seize the flock, endeavour to infect the shepherds of the Lord's sheep with infused poisons, and already to claim them as his own by right. But we, who, though unworthy, have undertaken the government of the Apostolic See in the stead of Peter the prince of the apostles, are compelled by the very office of our pontificate to resist the general enemy by all the efforts in our power. Now the bearers of these presents, Constantius and Mustellus, have in a petition presented to us given us to understand, and the deacons of the Church of Pudentiana constituted in the province of Numidia assert, that Maximianus, prelate of the same Church, corrupted by a bribe from theDonatists, has by a new licence allowed a bishop to be made in the place where he lives; which thing, though previous usage allowed it, is prohibited from remaining and continuing by the catholic faith . On this account, then, we have deemed it necessary to exhort thy Fraternity by these present writings that, when Hilarus our chartularius comes to thee, this same case be subjected to a thorough and wise investigation in an united general council of bishops, having the terror of the coming judge before their eyes. And if this charge should be proved with sufficient evidences by the bearers of these presents against the aforesaid bishop, let him by all means be degraded from the dignity and office which he enjoys, that both he may return to the gains of penitence through acknowledgment of his fault, and others may not presume to attempt such things.

For it is right that one who has sold our Lord Jesus Christ to a heretic for money received, as is said to have been done, should be removed from handling the mysteries of His most holy body and blood. Further, if, apart from this accusation, there is any contest afoot among them, as is contained in the petition of the deacons themselves, with respect to certain wrongs or private transactions, this let thy Fraternity with our aforesaid chartularius fully enquire into with evidence adduced, and decide it according to justice between all the parties. But, further, we have learnt through the information given us by the bearers of these presents that the heresy of the Donatists is for our sins spreading daily, and that very many, leave being given them through venality, are being baptized a second time by the Donatists. How serious a matter this is, brother, it behoves us with the whole bent of our minds to consider. Lo, the wolf tears the Lord's flock, no longer stealthily in the night, but in the open light; and we see him advance in the slaughter of the sheep, and with no solicitude, with no darts of words, do we oppose him. What fruits, then, of a multiplied flock shall we shew to the Lord, if even that of which we have undertaken the feeding we see with easy mind mangled by the wild beast? Let us therefore study to inflame our hearts by imitation of earthly shepherds, who often keep watch through winter nights, pinched with showers and frost, lest even one sheep, and perchance not a profitable one, should perish. And, if the prowler should have bitten it with greedy mouth, how do they busy themselves, with what palpitations of heart do they pant, with what cries do they leap forward to rescue the captured sheep, stimulated by the pressing need, lest anything lost through their carelessness should be required of them by the Lord of the flock! Let us then watch, lest anything should perish:

and, if anything should by chance have been seized, let us bring it back to the Lord's flock by the cries of divine discourses, that He who is the Shepherd of shepherds may mercifully vouchsafe to approve us in His judgment as having kept watch over His sheepfold. This also it is needful for you to attend to wisely; that, if there should be any proper petition on the part of the same bishop against the bearers of these presents, it should be thoroughly enquired into; and, if haply they themselves also should rightly deserve to be smitten for their own fault, we pronounce that they should by no means be spared on the ground of their having had the toil of resorting to us. In the month of August, tenth indiction.

Letter 2.49: To Januarius, Archbishop

Gregory to Januarius, archbishop of Caralis (Cagliari). If with integrity of heart we consider the priestly office which we administer, the concord of personal charity ought so to unite us with our sons that, as we are fathers in name, so we should be proved by our affection to be so in deed. While, then, we ought to be such as has been said above, we wonder why such a mass of complaints has arisen against thy Fraternity. We still indeed hesitate to believe it: but, that we may be able to ascertain the truth, we have sent to your parts John the notary of our See, supported by our injunction, who may compel all parties to abide the judgment of chosen arbitrators, and by his own execution carry their judgments into effect. Wherefore we exhort thy Fraternity by this present writing to consider well with thyself beforehand the merits of the cases; and, if you find that you have taken or hold anything unjustly, in consideration of your priesthood to restore it before trial.

Now, among numerous complaints, the most distinguished Isidore has complained of having been excommunicated and anathematised by thy Fraternity for invalid reasons. And, when we had wished to learn from one of thy clergy who was here for what cause this had been done, he gave us to understand that it had been done for no other cause than that the man had done thee an injury. This distresses us exceedingly; since, if it is so, thou shewest that thou dost not think of heavenly things, but givest signs of having thy conversation among things of earth, having brought to bear the malediction of anathema to avenge a private wrong; which is a thing forbidden by the sacred rules. Wherefore for the future be thoroughly circumspect and careful, and presume not to inflict any such penalty again for vindication of thine own wrongs. For, shouldest thou do anything of the kind, know that it will afterwards be avenged on thyself.

Letter 2.51: To All Bishops

Gregory to all bishops in the matter of the Three Chapters . I have received your letters with the utmost gratification: but I shall have far abundant joy, if it should be my lot to rejoice in your return from error. Now the forefront of your Epistle notifies that you suffer severe persecution. But persecution, if endured irrationally, is of no profit at all unto salvation. For it is impious in any one to expect a recompense of reward for sin. For you ought to know, as the blessed Cyprian says, that it is not the suffering that makes the martyr, but the cause for which he suffers. This being so, it is exceedingly incongruous for you to glory in the persecution whereof you speak, seeing that you are not thereby at all advanced towards eternal rewards. Let, then, purity of faith bring your Charity back to your mother church who bare you; let no bent of your mind dissociate you from the unity of concord; let no persuasion deter you from seeking again the right way. For in the synod which dealt with the three chapters it is distinctly evident that nothing pertaining to faith was subverted, or in the least degree changed; but, as you know, the proceedings had reference only to certain individuals; one of whom, whose writings evidently deviated from the rectitude of the Catholic Faith, was not unjustly condemned .

Moreover, as to what you write about Italy among other provinces having been especially scourged since that time, you ought not to twist this into a reproach, since it is written, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Hebr. xii. 6). If, then, it is as you say, Italy has been since that time the more loved by God, and in all ways approved, having been counted worthy of enduring the scourge of the Lord. But, since it is not as ye try to make out by way of insulting over her, attend ye to reason. After the Pope Vigilius of illustrious memory, having been appointed in the royal city , promulgated a sentence of condemnation against Theodora, then empress, or against the Acephali , the city of Rome was then attacked and captured by enemies. Does it follow from this that the Acephali had a good case, or that they were unjustly condemned, because such things happened after their condemnation? Away with the thought! For it is not fit that either any one of you, or any others who have been instituted in the mysteries of the Catholic Faith, should say or in any way acknowledge this. This then being recognized, retire ye even now at length from the determination you have come to. Wherefore, that full satisfaction may be infused into your minds, and all doubt removed, with respect to the three chapters, I have judged it of advantage to send you the book which my predecessor of holy memory, Pope Pelagius, had written on this subject . Which book if you should be willing to read again and again,putting aside the spirit of wilful self-defence, I have confidence that you will follow it in all respects, and, notwithstanding all, return to union with us. But if henceforth, after perusal of this book, you should decide to persist in your present determination, you will doubtless shew that you gave yourselves up not to reason but to obstinacy. Wherefore once more, in a spirit of compassion, I admonish your Charity, that, inasmuch as under God the purity of our faith has remained inviolate in the matter of the Three Chapters, ye put away from you all swelling of mind, and return to your mother the Church, who expects and invites her sons; and this all the more speedily as you know that she expects you daily.

Letter 2.52: To Natalis, Bishop

Gregory to Natalis, Bishop of Salons. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture he is said to have entertained three angels (Gen. xviii.). In view of this example, neither will we blame your Blessedness for feasting, if we come to know that you entertain angels. Again you say that Isaac gave a blessing to his son when satiated (Gen. xxvii. 27). Now as to both these things in the Old Testament-since they were so done in the way of history as still to have a meaning in the way of allegory-would that we could so read through the accounts of the things done as to perceive and take thought for the things to be done. For indeed the one, in saluting one only of the three angels, declared the Persons of the Trinity to be of one Substance; the other blessed his son when satiated, because one who is filled with divine banquets has his senses extended into the power of prophecy. But the words of Holy Writ are divine banquets. If, then, you read diligently-if, drawing example from what is outward, you penetrate what is inward-you will be satiated, as it were, from hunting in the field, and fill the stomach of the soul, so as to be able to announce things to come to your son placed before you, to wit to the people you have taken in charge. But one who prophesies anything of God is already in the dark as to this world; for it is assuredly right and fit that he whose senses are bright inwardly through intelligence should see less through concupiscence here below.

Take, therefore, these things to yourselves; and, if you know yourselves to be such as I have said, you need not at all doubt of our esteem. I also find your Blessedness rejoicing if you bear the name of "a gluttonous man" along with the world's Creator. As to this I briefly comment thus; that, if you are called so falsely, you do truly bear this name along with the world's Creator; but, if it is true of you, who can doubt that it was false of Him? A like name does not avail to acquit you, if the cause for it is unlike. For even the thief who was condemned to die endured the cross with Him; but a like crucifixion did not acquit him whom his own guilt bound. But now I beseech God with all the prayers I can offer that not the name only, but the cause for it, may join your most holy Fraternity to our Creator.

Further, your Holiness in your letters rightly praises feasts which are made with the intention of bestowing charity. But yet you should know that they then truly proceed from charity, when at them the lives of the absent are not backbitten, no one is censured in derision, and no idle tales about secular affairs, but the words of sacred reading, are heard; when the body is not pampered more than is needful, but only its weakness refreshed, that it may be kept in health for the practice of virtue. If, then, you thus conduct yourselves in your feasts, I own that you are masters of abstinence. As to your alleging to me the testimony Of the apostle Paul, where he says, Let not him that eateth not judge him that eateth (Rom. xiv. 3), I think that this was altogether out of place, seeing both that I am not one that eateth not, and also that Paul did not here mean to say that the members of Christ, who are mutually bound to each other in His body, that is to say in his Church, with the bond of charity, should have no care whatever for each other. If, indeed, I had nothing to do with thee, nor thou with me, I should rightly be compelled to hold my peace, lest I should blame one whom I could not mend. This precept, then, was given only with reference to persons who go about to judge those who have not been committed to their care. But now that we, by the ordering of God, are one, we should be much in fault were we to pass over in silence what calls for our correction. Lo, thy Fraternity has taken it amiss to have been blamed by me about feasts, while I, who surpass thee in my position, though not in my life, am ready to be found fault with by all, and by all to be amended. And him only do I esteem to be a friend to me, through whose tongue I wipe off the stains of my soul before the appearance of the strict judge.

But as to what you say, most sweet brother, about your being unable to read because of the pressure of tribulations upon you, I think this avails little for your excuse, since Paul says, Whatsoever things are written are written for our instruction, that we through patience and comfort of the Scriptures might have hope (Rom. xv. 4). If, then, holy Scripture has been prepared for our comfort, we ought by so much the more to read it as we find ourselves the more wearied under the burden of tribulations. But if we are to rely only on that sentence which you quote in your letter, wherein the Lord says, When they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak; far it is not ye that speak, but the Spirit of your Father that speaketh in you (Matth. x. 19), I say that Holy Scriptures have been given us in vain, if, being filled with the Spirit, we have no need of external words. But, dearest brother, trusting in God without doubt, when we are straightened in a time of persecution, is one thing; what we ought to do when the Church is at peace is another. For it is our duty, through this same Spirit, to learn by reading now what we may be able to shew forth also in suffering, should cause arise.

Now, I rejoice exceedingly that you declare in your letter that you are giving attention to exhortation. For thus I know that you are wisely fulfilling the duties of your position, if you take pains to draw others also to your Maker. But your saying in the same sentence that you are not like me saddens me at once, after I had begun to rejoice, since I think that it is in derision that you give me praises which in truth I do not recognize as due. However, I give thanks to Almighty God that through you heretics are being recalled to holy Church. But it is needful for you to have a care that those also who are contained in the bosom of holy Church live so that they be not her adversaries through their evil lives, For, if they give themselves not to heavenly desires, but to earthly lusts and pleasures, sons of strangers are being nourished in her bosom.

Now as to your declaring that you cannot possibly be ignorant of the degrees of ecclesiastical rank, I too fully know them with regard to you; and I am therefore much distressed that, if you knew the order of things, you have failed, to your greater blame, in knowing it with regard to me. For, after letters had been addressed to your Blessedness by my predecessor anti myself in the cause of the archdeacon Honoratus, then, the sentence of both of us being set at nought, the said Honoratus was deprived of the rank belonging to him. Which thing if any one of the four patriarchs had done, such great contumacy could by no means have been allowed to pass without the most grievous offence. Nevertheless, now that your Fraternity has returned to your proper position, I do not bear in mind the wrong done either to myself or to my predecessor.

But as to your saying that what has been handed down and guarded by my predecessors ought to be observed in our times also, far be it from me to infringe in any church the statutes of our ancestors with regard to my fellow priests, since I do myself an injury if I disturb the rights of my brethren. But when your accredited messengers arrive, I shall know the rights of the case between you and the aforesaid archdeacon Honoratus; and my own personal examination of it will shew you that, if you have the support of justice on your side, you will sustain no injury from me; as indeed you never have done. But in case justice supports the plea of the often-before-named Honoratus, I will shew by my acquittal of him that in judgment I have no knowledge even of persons whom I knew. Concerning the article of excommunication which, if I may say so, was of necessity added to our letters (though even the second and the third time with a condition interposed), your Blessedness complains unreasonably, since the apostle Paul says, Having in a readiness to revenge all disobedience (2 Cor. x. 6). But let these things pass: let us return to what concerns us now. For, if the Lord Natalis acts as he should do, I cannot but be friends with him, knowing how much I am a debtor to his affection.

Letter 2.54

Here follows the Epistle of Saint Licinianus, bishop, concerning the Book of Rules, addressed to Saint Gregory, pope of the city of Rome . To the most blessed Lord pope Gregory, Licinianus, bishop. The Book of Rules issued by Thy Holiness, and by the aid of divine grace conveyed to us, we have read with all the more pleasure for the spiritual rules which we find contained in it. Who can fail to read that with pleasure wherein by constant meditation he may find medicine for his soul; wherein, despising the fleeting things of this world which vary in their mutability, he may open the eyes of his soul to the settled estate of eternal life? This book of thine is a palace of all virtues. In it prudence fixes the boundary line between good and evil; justice gives each one his own, while it subjects the soul to God, and the body to the soul. In it fortitude also is found ever the same in adversity and in prosperity, being neither broken by opposition nor lifted up by success. In it temperance subdues the rage of lust, and discriminately imposes a limit upon pleasures. In it thou comprehendest all things that pertain to the partaking of eternal life: and not only for pastors layest down a rule of life, but also to those who have no office of government thou suppliest a rule of life. For pastors may learn in thy fourfold division what they should be in coming to this office; what life they should lead after coming to it; how and what they should teach, and what they should do to avoid being lifted up in so high a position as that of priesthood.

This excellent teaching of thine is attested by the holy ancient fathers, doctors, and defenders of the Church; Hilary, Ambrose Augustin, Gregory Nazianzen: these all bear testimony to thee as did the prophets to the apostles. Saint Hilary says, in expounding the words of the Apostle who was the teacher of the Gentiles, "For so he signifies that the things belonging to discipline and morals serve to the good desert of the priesthood, if those things also which are necessary for the science of teaching and guarding the faith shall not be wanting among the rest'; since it does not all at once constitute a good and useful priest only to act innocently, or only to preach knowingly, seeing that, though a man be innocent, he profits himself only unless he be learned, and that he that is learned is without the authority of a teacher unless he be innocent . Saint Ambrose gives attestation to this book of thine in the books which he wrote about Duties (de officiis). Saint Augustin gives attestation, saying, "In action dignity should not be loved in this life, neither power; since all things under the sun are vain. But the work itself which is done by means of this dignity or power, if it is rightly and profitably done, this is what avails for that weal of subjects which is according to God. Wherefore the Apostle says, `He that desireth the office of a bishop desireth a good work.' He wished to explain what episcopus means;

that it is a title denoting work, not dignity. For it is a Greek word derived hence;-that he who is put over others overlooks those whom he is put over, to wit, as taking care of them; for episcopacy is overlooking. Therefore, if we choose, we may say in Latin that to exercise the office of a bishop is to overlook; so that one who delights to be over others and not to profit them may understand that he is no bishop. For so it is that no one is prohibited from longing to become acquainted with truth, for which purpose leisure is to be commended; but as to a position of superiority, without which the people cannot be. governed, though it may be held and administered becomingly, it is unbecoming to covet it. Wherefore charity seeks holy leisure, so as to have time for perceiving and defending the truth. But if [the burden of government] be imposed, it is to be undertaken on account of the obligation of charity. But not even so should delight in the truth be altogether forsaken, lest the former sweetness should be withdrawn, and the present obligation be oppressive' (Lib. viii. de Trinit, num. 1).

Saint Gregory attests, whose style thou followest, and after whose example thou didst desire to hide thyself in order to avoid the weight of priesthood; which weight, of what sort it is, is clearly declared in the whole of thy book: and yet thou bearest what thou wast afraid of. For thy burden is borne upwards, not downwards; not so as to sink thee to the depths, but to lift thee to the stars; whilst by the grace of God, and the merit of obedience, and the efficiency of good work, that is made sweet which seemed to have heaviness through human weakness. For thou sayest the things that are in agreement with the apostles and with apostolic men. For, being fair, thou hast said things fair, and in them hast shewn thyself fair. I would not have thee liken thyself to an ill-favoured painter painting fair things, seeing that spiritual teaching issues from a spiritual soul, The human painter is by most men esteemed more highly than the inanimate picture. But put not this down to flattery or adulation, but to truth: for it neither becomes me to lie, nor thee to commend what is false. I then, though plainly sincere, have seen thee and all that is thine to be fair, and have seen myself as ill-favoured enough in comparison with thee. Wherefore I thee pray by the grace of God which abounds in thee that thou reject not my prayer, but willingly teach me what I confess myself ignorant of. For we are compelled of necessity to do what thou teachest.

For, when there is no skilled person found for the sacerdotal office, what is to be done but that an unskilled one such as I am, should be ordained? Thou orderest that no unskilled one should be ordained. But let thy prudence consider whether it may not suffice him for skill to know Jesus Christ and Him crucified: for, if this does not suffice, there will, according to this book, be no one who can be called skilled: and so no one will be a priest, if none, unless he be skilled, should be one. For with open front we resist bigamists, lest the sacrament should be thus corrupted. What if the husband of one wife should have touched a woman before his wife? What if he should not have had a wife, and yet should not have been without touch of a woman? Comfort us with thy pen, that we may not be punished either for our own sin or that of others. For we are exceedingly afraid lest we should be forced to do what we ought not to do. Lo, obedience must be paid to thy precepts, that such a one may be made a priest as apostolical authority approves; and such a one as is sought is not found. Thus faith will cease which cometh of hearing; baptism will cease, if there should be no one to baptize; those most holy mysteries will cease which are effected through priests and ministers. In either case danger remains: either such a one must be ordained as ought not to be, or there must be no one to celebrate or administer sacred mysteries.

A few years ago Leander, Bishop of Hispalis, on his return from the royal city, saw us in passing, and told us that he had some homilies issued by your Blessedness on the Book of Job. And, as he passed by in haste, he did not shew them to us as we requested. But thou wrotest afterwards to him about trine immersion, and saidest in thy letter, as I am told, that thou wast dissatisfied with that work, and hadst determined on maturer consideration to change those homilies into the form of a treatise . We have indeed six books of Saint Hilary, Bishop of Pictavia, which he turned into Latin from the Greek of Origen: but he has not expounded the whole of the book of holy Job in order. And I am not a little surprised that a man so very learned and so holy should translate the silly tales of Origen about the stars. I, most holy father, can in no wise be persuaded to believe that the heavenly luminaries are rational spirits, Holy Scripture not declaring them to have been made either along with angels or along with men. Let then your Blessedness deign to transmit to my littleness not only this work, but also the other books on morals which in this Book of Rules thou speakest of having composed. For we are thine, and are delighted to read what is thine. For to me it is a desirable and glorious thing, as thy Gregory says, to learn even to extreme old age. May God the Holy Trinity vouchsafe to preserve your crown unharmed for instructing His Church, as we hope, most blessed father.

Book III

Letter 3.1: To Peter, Subdeacon

Gregory to Peter, Subdeacon of Campania. What a crime has been committed in the Lucullan fort against our brother and fellow-bishop Paul the account which has been sent to us has made manifest. And, inasmuch as the magnificent Scholasticus, judge of Campania, happens at the present time to be with us here, we have especially enjoined on him the duty of visiting the madness of so great perversity with strict correction. But, since the bearer of the aforesaid account has requested us to send some one to represent ourselves, we therefore send the subdeacon Epiphanius, who, together with the aforesaid judge, may be able to investigate and ascertain by whom the sedition was raised or investigated, and to visit it with suitable punishment. Let thy Experience then make haste to give aid in this case with all thy power, to the end both that the truth may be ascertained, and that vengeance may proceed against the guilty parties. Wherefore, since the slaves of the glorious Clementina are said to have had to do with this same crime, and to have used language calculated to stir up the sedition, do thou subject them strictly to immediate punishment, nor let your severity be relaxed in consideration of her person, since they ought to be smitten all the more as they have transgressed out of mere pride as being the servants of a noble lady.

But you ought also to make thorough enquirywhether the said lady was privy to so atrocious a crime, and whether it was perpetrated with her knowledge, that from our visitation of it all may learn how dangerous it is not only to lay hands on a priest, but even to transgress in words against one. For, if anything should be done remissly or omitted in this case, know that thou especially wilt have to bear the blame and the risk; nor wilt thou find any plea for excuse with us. For in proportion as thisbusiness will commend thee to us if it be most strictly investigated and corrected, know that our indignation will become sharp against thee, if it be smoothed over. Moreover, for the rest, if any slaves from the city should have taken refuge in the monastery of Saint Severinus, or in any other church of this same fort, as soon as this has come to thy knowledge, by no means allow them to remain there, but let them be brought to the church within the city; and, if they should have just cause of complaint against their masters, they must needs leave the church with suitable arrangements made for them. But, if they should have committed any venial fault, let them be restored without delay to their masters, the latter having taken oath to pardon them.

Letter 3.2: To Paulus, Bishop

Gregory to Paulus, &c. Although it has distressed us in no slight degree to hear of the injury that thou hast suffered, yet we have matter of consolation in learning that the affair is to thy credit, in that, so far as the account sent to us has disclosed the facts, thou hast suffered in the cause of uprightness and equity. Wherefore, that it may redound to the greater glory of thy Fraternity, this occurrence ought neither to shake thy constancy nor turn thee aside from the way of truth. For it is to the greater reward of priests if they continue in the path of truth even after injuries. But, lest the madness of such great impiety should remain unpunished, and pernicious insubordination break out to a worse degree, we have enjoined the magnificent Scholasticus, judge of Campania, who is at present here, that he should avenge what has been done with the repression it deserves. But, inasmuch as thy men have requested us to commission some One to represent ourselves, know that we have for this reason sent to Naples the subdeacon Epiphanius, who may be able, with the judge above named, to investigate and ascertain the truth, to the end that by his instancy he may cause worthy vengeance to be executed on those who may be shewn to have instigated or perpetrated so great a crime.

Letter 3.3: To John, Abbot

Gregory to John, &c. Thy Love has requested me that brother Boniface might be ordained Prior (proepositus) in thy monastery; as to which request I wonder much why it has not been done before. For since the time when I caused him to be given to thee thou oughtest already to have ordained him. With regard to the tunic of Saint John ,I have been altogether gratified by thy anxiety to tell me of it. But let thy Love endeavour to send me this tunic, or (better still) this same bishop who has it, with his clergy and with the tunic itself, to the end that we may enjoy the blessing thereof, and be able to derive benefit from this bishop and his clergy. I have been desirous of putting an end to the cause that is pending with Florianus, and have already advanced to him as much as eighty solidi, which I believe he proposes should be given him in compensation for the monastery's debt; and I am altogether desirous that this cause should be settled, inasmuch as Stephen the chartularius is said to be urgent that the aforesaid Florianus should transfer it to public cognizance, and it is distasteful to us to be engaged in a public lawsuit. Wherefore we must needs make some concession, so as to be able to bring this same cause to a composition. When this shall have been done, we will inform your Love of it.

But do thou give thy whole attention to the souls of the brethren. Let it be now enough that the reputation of the monastery has been stained through your negligence. Do not often go abroad. Appoint an agent for these causes, and do thou leave thyself time for reading and prayer. Be attentive to hospitality; as far as thou art able, give to the poor; yet so as to keep what ought to be restored to Florianus.Moreover, among the brethren of thy monastery whom I see I do not find addiction to reading. Wherefore you must needs consider how great a sin it is, that God should have sent you alimony from the offerings of others, and you should neglect learning the commandments of God. Further, with regard to the six twelfths, unless we see the original deed, or a copy ofit, we can do nothing. But I have sent an order to the servant of God, Florentinus, that, if the truth should be made apparent to him, he restore to you the six twelfths; after the restoration of which we will either grant the remaining six twelfths on lease or commute the revenue.

Letter 3.5: To Peter, Subdeacon

Gregory to Peter, Subdeacon of Campania. As we have no wish to disturb the privileges of laymen in their judgments, so, when they judge wrongfully, we desire thee to resist them with moderate authority. For to restrain violent laymen is not to act against the laws, but to support law. Since then Deusdedit, the son-in-law of Felix of Orticellum, is said to have done violent wrong to the bearer of these presents, and still unlawfully to detain her property, in such sort that the dejection of her widowhood is found not to move his compassion, but to confirm his malice, we charge thy Experience that against the aforesaid man, as well as in other cases wherein the aforesaid woman asserts that she suffers prejudice, thou afford her the succour of thy protection, and not allow her to be oppressed by any one whatever, lest either thou be found to neglect what without prejudice to equity is commanded thee, or widows and other poor persons, finding no help where they are, be put to expense by the length of the journey hither.

Letter 3.6: To John, Bishop

Gregory to John, bishop of Prima Justiniana . After the long afflictions which Adrian, bishop of the city of Thebae, has endured from his fellow-priests, as though they bad been his enemies, he has fled for refuge to the Roman city. And though his first representation had been against John, bishop of Larissa, to wit that in pecuniary causes he had given judgment without regard to the laws, yet after this he complained most grievously rather against the person of thy Fraternity, accusing thee of having deposed him unjustly from the degree of priesthood. But we, giving no credence to petitions that have not been enquired into, perused the acts of the proceedings, whether before our brother and fellow-bishop John, or before thy Fraternity. And indeed concerning the judgment of the above-named John, bishop of Larissa, which was suspended on appeal, both the most pious emperors, in their orders sent to the bishop of Corinth, have sufficiently decreed, and we have decreed also, Christ helping us, in our letters directed through the bearers of these presents to the aforesaid John of Larissa.

But having ventilated the conflicting judgments, the examination of which the imperial commands had committed to thee, and inspected the series of proceedings held before the bishop John concerning the incriminated persons, we find that thou hast investigated almost nothing pertaining to the questions named and assigned to thee for decision, but by certain machinations hast produced witnesses against the deacon Demetrius, who were to allege with a view to the condemnation of this same bishop, that they had heard this Demetrius bearing testimony concerning the said bishop;-a thing not even lawful tobe heard of. And when Demetrius in person denied having done so, it appears that, contrary to the custom of the priesthood and canonical discipline, thou gavest him into the hands of the praetor of the province as a deacon deposed from his dignity . And when, mangled by many stripes, he might perchance have said some things falsely against his bishop under the pressure of torment, we find that to the very end of the business he confessed absolutely nothing of the things about which he was interrogated. Neither do we find anything else in the proceedings themselves, whether in the depositions of witnesses or in the declaration of Adrian, to his disadvantage. But it is only that thy Fraternity, I know not with what motive, in contempt of law, human and divine, has pronounced an abrupt sentence against him; which, even though it had not been suspended on appeal, being pronounced in contravention of the laws and canons, could not rightly in itself have stood.

Further, after, as is abundantly evident, the appeal had been handed to thee, we wonder why thou hast not sent thy people to us to render an account of thy judgment according to the undertaking delivered to our deacon Honoratus by the representatives of thy church. This omission convicts thee either of contumacy or of trepidation of conscience. If, then, these things which have been brought before us have the rampart of truth, inasmuch as we consider that, taking advantage of your vicariate jurisdiction under us, you are presuming unjustly, we will, with the help of Christ, decree further concerning these things, according to the result of our deliberations. But as regards the present, by the authority of the blessed Peter, Prince of the apostles, we decree that, the decrees of thy judgment being first annulled and made of none effect, thou be deprived of holy communion for the space of thirty days, so as to implore pardon of our God for so great transgression with the utmost penitence and tears. But, if we should come to know that thou hast been remiss in carrying out this our sentence, know thou that not the injustice only, but also the contumacy, of thy Fraternity will have to be more severely punished. But, as to our aforesaid brother and fellow-bishop Adrian, condemned by thy sentence, which, as we have said, was consistent with neither canons nor laws, we order that he be restored, Christ being with him, to his place and rank; so that neither may he be injured by the sentence of thy Fraternity pronounced in deviation from the path of justice, nor may thy Charity remain uncorrected; that so we may appease the indignation of the future judge.

Letter 3.7: To John, Bishop

Gregory to John, bishop of Larissa. Our brother Adrian, bishop of the city of Thebae, has come to Rome, bitterly complaining of having been condemned, neither lawfully nor canonically, on certain charges by thy Fraternity, and also by John, bishop of Prima Justiniana. And, when for a long time we saw no representative of the opposite party arrive here who might have replied to his objections, we delivered for perusal , with a view to the necessary ascertainment of the truth, the proceedings which had taken place before you. From these we ascertained that John and Cosmas, deacons who had been deposed from their office, one for frailty of the body and the other for fraudulent dealing with ecclesiastical property, had sent a representation to our most pious emperors against him, with respect to pecuniary matters and also criminal charges. They, in their commands sent to thee, desired thee (that is with strict observance of law and canons) to take cognizance of the matter so as to pass a sentence firm in law as to the pecuniary questions, but, as to the criminal charges, to report to their Clemency after a searching examination. Now if thy Fraternity had received in a right frame of mind these such right commands, you would never have accepted for a general accusation of their bishop men removed from their own office for their transgressions, and already hostilely disposed; especially as by their representation addressed to our most pious lords their untruthfulness is detected, in that they declared that they made it with the consent of all the clergy.

Yet after this, to touch briefly and summarily on some of the proceedings before thee, the first head of accusation was concerning the Theban deacon Stephen, whom the bishop Adrian had failed to deprive of the dignity of his order, though supposed to have been aware of his most shameful life As to this head, no witnesses were produced to show that bishop Adrian had any know ledge of the matter, except that Stephen alone, a man of shameful life and on his own confession to be condemned, is alleged to have said so. The second charge made against him appears to have been concerning infants having been debarred by his order from receiving holy baptism, and so having died with the filth of sin unwashed away. But none of the witnesses brought forward against him declared their knowledge of anything of the kind having come under the notice of bishop Adrian, but said that they had learnt it from the mothers of the infants, whose husbands, it is said, had been removed from the church for their crimes. But even so they did not declare that the hour of death had overtaken those infants while unbaptized, as was contained in the invidious representation of the accusers, it being evident that they had been baptized in the city of Demetrias. So much then for the criminal charges.

But, as to the pecuniary matters, after what manner they were adjudged by thee is attested by the enquiry of the men deputed by the prince in pursuance of the most pious order of the most serene princes . For, when the oft-named Adrian had appealed against thy sentence, then, so far as we have ascertained from the depositions of four witnesses which were laid before John, bishop of Prima Justiniana, he was thrust into most close confinement, and forced by thy Fraternity to produce a document in which be confessed the charges brought against him. And it is true that in the document so produced by him he is found to have assented to thy sentence as to pecuniary matters. But the criminal charges he touched on in an indefinite and dubious sort of way, so that both thy purpose might be frustrated by the raising of certain clouds, and he might afterwards the better escape from his confession in the obscurity of a perplexed mode of speech. And when the appeal handed in by his people, and the rest of the proceedings under thy cognizance, had been reported to the most pious princes, and Honoratus, deacon of our See, with the glorious antigraphus Sebastian having been deputed, as we have said, he was exempted by the most serene lords from all further orders. But, by what sought out contrivances I know not, another imperial order was again elicited, requiring John, bishop of Prima Justiniana, to enquire closely and pass judgment concerning all the aforesaid charges.

In which trial all bishop Adrian's clergy, and Demetrius the deacon, the latter in the midst of torments, declared that all this calumny against bishop Adrian had been got up by the contrivance of thy Fraternity. Nor were any of the criminal charges that had been made in thy audience against the bishop Adrian proved. But there came up, contrary to canons and laws, another cruel and crafty enquiry directed against his deacon Demetrius and other persons, in the course of which nothing was discovered for which the oft-mentioned Adrian could have been lawfully condemned, but rather ground for his acquittal. But with respect to John, prelate of the city of Prima Justiniana, and his most iniquitous and abominable judgment, we shall take further measures. As to bishop Adrian, we find both that he has laboured under thy enmity in a way ill-befitting thy priestly character, and that he has been condemned in pecuniary matters for no just cause by the sentence of thy Fraternity.

Since then, having been deposed also by the above-said John bishop of Prima Justiniana in contravention of law and canons, he could not be left deprived of his rank and honour, we have decreed that he be reinstated in his church, and recalled to the order of his proper dignity. And, though thou oughtest to havebeen deprived of the communion of the Lord's body, for that, setting at naught the admonition of my predecessor of holy memory, whereby he exempted him and his church from the jurisdiction of thy authority, thou hast again presumed to retain some jurisdiction over them, yet we, decreeing more humanely, and still allowing thee the sacrament of communion, decree that thy Fraternity shall abstain from all exercise of the jurisdiction formerly held by thee over him and his church; but that, according to the written instructions of our predecessor, if any case should possibly arise, whether touching the faith, or criminal, or pecuniary, against the aforesaid Adrian our fellow-priest, it be either taken cognizance of, if the question be a slight one, by those who are or may be our representatives in the royal city, or, if it be an arduous one, it be brought hither to the Apostolic See, to the end that it may be heard and decided before ourselves.

But, if thou shouldest attempt at any time, on any pretext or by any surreptitious device, to contravene these our ordinances, know that we decree thee to be deprived of holy communion, and not to partake of it except at the close of thy life, unless upon leave granted by the Roman pontiff. For this we lay down as a rule, agreeably to the teaching of the holy fathers, that whosoever knows not how to obey the holy canons, neither is he worthy to minister or receive the communion at the holy altars. Moreover let thy Fraternity restore to him without any delay the sacred property, or any other, movable or immovable, which thou art said to retain so far; a specification whereof, that has been handed to us, we append to this letter. Concerning which if any question arises between you, we desire it to be considered by our representative in the royal city.

Letter 3.8: To Natalis, Archbishop

Gregory to Natalis, archbishop of Salona . Whilst every kind of business demands anxious investigation of the truth, what pertains to deposition from sacerdotal rank should be considered with especial strictness, since here the matter in hand is not concerning persons constituted in a humble position, but, as it were, concerning reversal of divine benediction. This consideration has also moved us to exhort your Fraternity with respect to the person of Florentius, bishop of the city of Epidaurus. For indeed we have been told that he had been accused on certain criminal charges, and that, without any canonical proof being sought, and without previous sentence of any sacerdotal council, he has been deposed from his office of dignity, not by law, but by authority. Inasmuch, then, as no man can be removed from the rank of episcopacy except for just causes by the concordant sentence of priests, we exhort your Fraternity to cause the aforesaid man to be recalled from the banishment into which he has been driven, and his case enquired into in a consultation of bishops. And, should he be convicted by canonical proof of the charges brought against him, without doubt he must be visited with canonical punishment. But, should the facts be found by the synodical inquisition to be otherwise than had been supposed, it is necessary both that his accusers should dread the rigour of justice, and that the incriminated person should have the approbation of his innocence preserved inviolate. But we have committed by our order the execution of the above-mentioned business to Antoninus, our subdeacon, to the end that decisions may be come to in accordance with the laws and canons, and, with the help of the Lord, be carried into effect.

Letter 3.9: To Antoninus, Subdeacon

Gregory to Antoninus, &c. It has come to our ears that Florentius, bishop of the city of Epidaurus, his property having first been seized, has been condemned, for certain crimes not proved, without a sacerdotal council. And, inasmuch as he ought not to suffer canonical punishment, no canonical sentence having been pronounced for his condemnation, we enjoin thy Experience to urge upon our brother and fellow-bishop Natalis that he should cause the aforesaid man to he recalled from the banishment into which he is said to have been driven. And a council of bishops having been assembled, if the charges brought against him should be canonically proved, we will that the sentence of our aforesaid brother and fellow-bishop Natalis shall take effect against him. But, should he be absolved by a general judgment, thou must not permit him to be subject to prejudice on the part of any one, and must carefully and rigorously insist on his aforesaid property being restored to him. It is therefore needful that the heavier thou feelest the burden of such negotiations to be, with the maturer and more vigilant execution thou take pains to fulfil them.

Letter 3.10: To Savinus, Subdeacon

Gregory to Savinus, &c. Bad men have gone forth and disturbed your minds, understanding neither what they say nor whereof they affirm, pretending that in the times of Justinian of pious memory something was detracted from the faith of the holy synod of Chalcedon, which with all faith and all devotion we venerate. And in like manner all the four synods of the holy universal Church we receive as we do the four books of the holy Gospel. But concerning the per sons with respect to whom something had been done after the close of the synod, there was something ventilated in the times of Justinian of pious memory: yet so that neither was the faith in any respect violated, nor anything else done with regard to these same persons but what had been determined at the same holy synod of Chalcedon. Moreover, we anathematize any one who presumes to detract anything from the definition of the faith which was promulgated in the said synod, or, as though by amending it, to change its meaning: but, as it was there promulgate, so in all respects we guard it. Thee, therefore, most dear son, it becomes to return to the unity of Holy Church, that thou mayest end thy days in peace; lest the malignant spirit, who cannot prevail against thee through thy other works, may from this cause find a way at the day of thy departure of barring thy entrance into the heavenly Kingdom.

Letter 3.12: To Maximianus, Bishop

Gregory to Maximianus, bishop of Syracuse I wrote some time ago to your Fraternity desiring you to send to the Roman city those who had alleged anything against Gregory, bishop of the city of Agrigentum . And we exhort you by this present epistle that this should be immediately done. Wherefore hasten to send with speed the persons themselves, and the rest of the documents, that is the reports of proceedings and the petitions that have been given in. Nor do we allow any delay or excuse to be sought; to the end that, when they have been sent, as we have said, with speed to the Roman city, we may know how, with the help of God, we may most advantageously deal with him

Letter 3.15: To Scholasticus, Judge

Gregory to Scholasticus, judge of Campania. While we were greatly distressed in our care for the city of Naples, bereaved of the solace of a priest , the arrival of the bearers of these presents with the decree for the election of our subdeacon Florentius, had afforded us some relief under so great a burden of thought. But, when it appeared that our said subdeacon, flying from the very city. had deprecated his ordination with tears, know ye that our sadness increased, as if from some heavier dispensation. Wherefore, greeting you well, we exhort your Greatness to assemble the chief men or the people of the city, so as to take thought for the election of another, who may be worthy to be promoted to the priesthood with the consolation of Christ. Then, the decree having been solemnly passed, and transmitted to this city, let the ordination proceed, with the help of Christ, among yourselves. But, should you not find a suitable person on whom you can agree, at any rate choose ye three upright and wise men, to be sent to this city as representing the community, and to whose judgment the whole population may assent. Perhaps, when they come hither, they will find such a one as may be ordained as your bishop without reproach, to the end that your bereaved city may neither within itself want an inspector of its deeds, nor, when the care of a priest is supplied to it, afford entrance to hostile snares from without.

Letter 3.22: To Antoninus, Subdeacon

Gregory to Antoninus, Subdeacon, Rector of the patrimony in Dalmatia. It is commonly reported in these parts that our brother and fellow-bishop, Natalis of the Church of Salona, is dead. If this is true, let thy Experience with all speed and all care hasten to admonish the clergy and people of that city that with one consent they elect a priest for ordination; and, when the nomination of the person who may be elected has been made, thou wilt take care to transmit it to us, that he may be ordained with our consent, as has been the case from ancient times. And this above all things thou must look to, that in this election neither any bribery in any way whatever come in, nor the patronage of any persons whatever prevail. For if one is elected through the patronage of certain persons, he is obliged out of deference to them to comply with their wishes after his ordination, and so it comes to pass that the possessions of that church are lessened, and ecclesiastical order. is not maintained. They must, therefore, under thy superintendence, elect such a person as will not be unsuitably subservient to the will of any one, but one who in the adornment of his life and conversation may be found worthy of such a high degree. But of the possessions or ornaments of the same church cause an inventory to be faithfully written out in thy presence. And, lest any of the possessions themselves should be lost. admonish Respectus the deacon and Stephanus the chief notary (primicerium notariarum) to take sole charge of these possessions, warning them that they will have to make good out of their own substance any diminution of them that may have arisen from their negligence.

Moreover, strictly charge Malchus , our brother and fellow-bishop, that he refrain entirely from intermeddling in this matter. For, should we learn that anything has been done or attempted by him against our will, let him know that he will incur no slight guilt and danger. But of this also take care to warn him, that be mast be careful to set down and complete the accounts of our patrimony which he has had in charge; for doing which let him make baste, laying aside all excuses, to come to us from the Sicilian parts. Let him, then, in no wise presume to meddle with the affairs of the Church of Salona, lest he should be under further liability to it, and possibly found culpable. For he is said to have many things belonging to the aforesaid church; and report goes that he was well-nigh the prime mover in the sale of its possessions, and in other unlawful doings. And, should this be found in manifest truth to be as it is said to be, he may be certain that it will by no means remain unavenged.

Let any necessary expenses be defrayed by the steward who was in office at the time of the aforesaid bishop's death, that so he may explain his accounts to the future bishop as he knows them to be. All the things that we have enjoined on thee to be done it is certainly necessary that thou shouldest do with the advice of our son, the magnificent and most eloquent Marcellus , to the end that thou mayest be able to carry out carefully and effectively all that is contained in this paper of directions, and that no blame for negligence may belong to thee.

Letter 3.29: To the Presbyters and Clergy of Mediolanum (Milan)

Gregory to the presbyters, deacons, and clergy of the church of Mediolanum. We have received your Love's epistle, which, though it bore no subscription, was accredited by the persons of the bearers, the presbyter Magnus and the cleric Hippolytus. Having read it, we find that you are all agreed in favour of our son Constantius, deacon of your church, who has been well known to me for long. And, when I represented the Apostolical See in the royal city, he stuck close to me for a long time; but i never found anything in him that could at all be found fault with. Nevertheless, since it has been for long my deliberate determination to interfere in no man's favour with a view to his undertaking the burden of pastoral care, I can but follow up your election with my prayers that Almighty God, who is ever prescient of our future doings, may supply you with a pastor such that in his tongue and manners you may be able to find pastures of divine exhortation; one in whose disposition humility may shine forth together with rectitude, and severity with loving-kindness; one who may be able to shew you the way of life not in his speaking only but also in his living; that so from his example your love may learn to sigh with longing for the eternal country.

Wherefore, most dear sons, we, warned by our sense of the censorship of our office, urge you in this matter of getting yourselves a bishop that none of you look to your own gain without regard to the common advantage, lest, if any one is eager after his own individual interest, he should be deceived by a frivolous estimate: for the mind that is bound by cupidity does not examine with a free judgment a person's claims to preference. Considering, therefore, what things are profitable for all, pay ye ever in all things most complete obedience to him whom Divine grace may put over you. For, when once put over you, he must not be further judged by you; though now he ought to be the more thoroughly judged as he may not be judged hereafter. But, when with God's leave a pastor has been consecrated for you, commit ye yourselves to him with all your heart, and in him serve the Lord the Almighty, who has put him over you.

But, inasmuch as supernal judgment is wont to provide pastors for peoples according to their deservings, do you seek spiritual things, love heavenly things, despise things temporal and fugitive; and hold it for most certain that you will have a pastor who shall please God, if you in your own doings please God. Lo, all the things of this world, which we used to hear from the sacred page were doomed to perish, we see already ruined. Cities are overthrown, camps uprooted, churches destroyed; and no tiller of the ground inhabits our land. Among ourselves who are left, very few in number, the sword of man incessantly rages along with calamities wherewith we are smitten from above. Thus we see before our eyes the evils which we long ago beard should come upon the world, and the very regions of the earth have become as pages of books to us. In the passing away, then, of all things, we ought to take thought how that all that we have loved was nothing. View, therefore, with anxious heart the approaching day of the eternal judge, and by repenting anticipate its terrors. Wash away with tears the status of all your transgressions. Allay by temporal lamentation the wrath that hangs over you eternally. For our loving Creator, when He shall come for judgment, will comfort us with all the greater favour as He sees now that we are punishing ourselves for our own transgressions.

We are now sending to you, by the favour of God, John our subdeacon, the bearer of these presents, to this end;-that, with the help of Almighty God, he may see to your bishop-elect being consecrated after the manner of his predecessor. For, as we demand our rights from others, so we conserve their several rights to all.

Letter 3.30: To John, Subdeacon

Gregory to John, &c Inasmuch as it is manifest that the Apostolic See is, by the ordering of God, set over all Churches, there is, among our manifold cares, especial demand for our attention, when our decision is awaited with a view to the consecration of a bishop. Now on the death of Laurentius, bishop of the church of Mediolanum, the clergy reported to us that they had unanimously agreed in the election of our son Constantius, their deacon. But, their report not having been subscribed, it becomes necessary, that we may omit nothing in the way of caution, for thee to proceed to Genua (Genoa), supported by the authority of this order . And, inasmuch as there are many Milanese at present there under stress of barbarian ferocity, thou must call them together, and enquire into their wishes in common. And, if no diversity of opinion separates them from the unanimity of the election-that is to say, if thou ascertainest that the desire and consent of all continues in favour of our aforesaid son, Constantius,-then thou art to cause him to be consecrated by his own bishops, as ancient usage requires, with the assent of our authority, and the help of the Lord; to the end that through the observance of such custom both the Apostolic See may retain the power belonging to it, and at the same time may not diminish the rights which it has conceded to others.

Letter 3.31: To Romanus, Patrician

Gregory to Romanus, Patrician, and Exarch of Italy. We believe that your Excellency is already aware of the death of Laurentius, bishop of the church of Mediolanum. And since, so far as we have learnt from the report of the clergy, all have agreed in the election of our son Constantius, deacon of the same church, it was necessary for us, for keeping up old usage, to send a soldier of our church, to cause him in whose favour he finds the will and consent of all to concur unanimously to l be consecrated by his own bishops, as ancient usage requires, though still with our assent. Wherefore, greeting you with fatherly affection as in duty bound, we request your Excellency to vouchsafe your support, justice approving, to the aforesaid Constantius, whether elected or not, whenever need may arise; to the end that this service may both exalt you here before your enemies, and commend you beforehand in the future life before God. For he is one of mine, and was once associated with me on very intimate terms. And you ought to hold as yours, and to love peculiarly, those whom you know to be ours.

Letter 3.32: To Honoratus, Archdeacon

Gregory to Honoratus, Archdeacon of Salona . The mandates of ourselves and of our predecessor had reached thy Love not long ago, in which thou wert acquitted of the charges calumniously brought against thee; and we ordered thee to be reinstated without any dispute in the order of thy rank. But, inasmuch as again after no great lapse of time, thou camest to the city of Rome complaining of some improper proceedings among you concerning the alienation of sacred vessels, and as, while we had persons with us here who might have replied to thy objections, Natalis, thy bishop, departed this life, we have judged it necessary to confirm further by this present letter those same mandates, both our predecessor's and our own, which (as has been said) we sent not long ago for thy acquittal. Wherefore, acquitting thee fully of all the charges brought against thee, we will that thou continue without any dispute in the rank of thy order, so that the question raised by the aforesaid man may not on any pretext prejudice thee in the least degree. Moreover, as to the heads of thy complaint, we have straitly charged Antoninus, subdeacon and rector in your parts of the patrimony of holy Church over which, by God's providence, we preside, that, if he should find ecclesiastical persons implicated in them, he decide these cases with the utmost strictness and authority. But, in case of the business being with such persons as the vigour of ecclesiastical jurisdiction cannot reach, he is to deposit the proofs under each particular head among the public acts, and transmit them to us without any delay, that, being accurately informed, we may know how, with the help of Christ, to dispose of the matter.

Letter 3.33: To Dynamius, Patrician

Gregory to Dynamius, Patrician of Gaul. He who administers faithfully what is other's shews how well he dispenses what is his own. And this your Glory makes manifest to us in that, intent on your annual offering, you have rendered the blessed Peter, Prince ofthe apostles, the fruits of his revenues. In paying him what is his faithfully, you have made these gifts to him your own. For indeed it becomes the glorious people of this earth who think of eternal glory so to act that in virtue of their excelling in temporal power, they may procure for themselves a reward that is not temporal. Accordingly, addressing to you the greeting which we owe, we implore Almighty God both to replenish your life with present good, and to extend it to the lofty joys of eternity. For we have received through our son Hilarus (al Hilarius) of the aforesaid revenues of our Church four hundred Gallican solidi . We now send you as the benediction of the blessed apostle Peter a small cross, wherein are inserted benefits from his chains , which for a time bound his neck: but may they loose yours from sins for ever. Moreover in its four parts round about are contained benefits from the gridiron of the blessed Laurence, whereon he was burnt, that it, whereon his body was consumed by fire for the truth's sake, may inflame your soul to the love of the Lord.

Letter 3.35: To Peter, Subdeacon

Gregory to Peter, subdeacon of Campania . Our brother and fellow-bishop Paul has often requested us to allow him to return to his own church. And, having perceived this to be reasonable, we have thought it needful to accede to his petition. Consequently let thy Experience convene the clergy of the Neapolitan church, to the end that they may choose two or three of their number, and not omit to send them hither for the election of a bishop. But let them also intimate, in their communication to us, that those whom they send represent them all in this election, so that their church may have its own bishop validly ordained. For we cannot allow it to be any longer without a ruler of its own. Should they perchance try in any way to set aside thy admonition, bring to bear on them the vigour of ecclesiastical discipline. For he will be giving proof of his own perverseness, whosoever does not of his own accord assent to this proceeding. Moreover, cause to be given to the aforesaid Paul, our brother and fellow-bishop, one hundred solidi, and one little orphan boy, to be selected by himself, for his labour in behalf of the same church. Further, admonish those who are to come hither as representing all for the election of a bishop, to remember that they must bring with them all the episcopal vestments, and also as much money as they may foresee to be necessary for him who may be elected bishop to have to his own use. But lose no time in despatching those of the clergy who are selected as we have said, that, seeing that there are present here divers nobles of the city of Naples, we may treat with them concerning the election of a bishop, and take counsel together with the help of the Lord.

Letter 3.36: To Sabinus, Guardian (Defensorem)

Gregory to Sabinus, Guardian of Sardinia. Certain serious matters having come to our ears which require canonical correction, we therefore charge thy Experience not to neglect to cause Januarius, our brother and fellow-bishop, together with John the notary, to appear before us with all speed, all excuses being laid aside, that in his presence what has been reported to us may be subjected to a thorough investigation. Further, if the religious women Pompeiana and Theodosia, according to their request, should wish to come hither, afford them your succour in all ways, that they may be able, through your assistance, to accomplish their desires: but especially be careful by all means to bring with you the most eloquent Isidore, as he has requested, that, the merits of his case which he is known to have against the Church of Caralis having been fully gone into, he may be able to have it legally terminated.

Furthermore, some personal misdemeanours having been reported to us of the presbyter Epiphanius, it is necessary for you to investigate everything diligently, and to make haste to bring at the same time with you the women with whom he is said to have sinned, or others whom you suppose to know anything about the matter; that so the truth may be clearly laid open to the rigour of ecclesiastical discipline. Now you will take care to accomplish all these things so efficiently as to lay yourself open to no blame for negligence, knowing that it will be entirely at your peril if this our order should in any way be slackly executed.

Letter 3.38: To Libertinus, Praefect

Gregory to Libertinus, Praefect of Sicily. From the very beginning of your administration God has willed you to go forth to vindicate His cause, and of His mercy has reserved for you this reward, with praise attending it. For it is reported that one Nasas, a most wicked Jew, has with a temerity that calls for punishment erected an altar under the name of the blessed Elias, and by sacrilegious seduction has enticed many Christians to worship there; nay, has also, it is said, acquired Christian slaves, and devoted them to his own service and profit. Whilst, then, he ought to have been most severely punished for such great crimes, the glorious Justinus , soothed (as has been written to us) by the charm of avarice, put off avenging the injury done to God. But let your Glory institute a strict examination into all these things, and, if it should be found manifest that such things have been done, make haste to visit them most strictly and corporally on this wicked Jew, in such sort that you may thereby both conciliate the favour of God to yourself, and shew yourself by this example, to your own reward, a model to posterity. Moreover, set at liberty, without any equivocation, according to the injunctions of the laws , whatever Christian slaves it shall appear that he has acquired; lest (which God forbid) the Christian religion should be polluted by being subjected to Jews. Do you therefore with all speed correct these things most strictly, that not only may we give thanks to you for this discipline, but also bear testimony to your goodness in case of need.

Letter 3.45: To Andrew, Bishop

Gregory to Andrew, Bishop of Tarentum [Taranto, in Calabria]. A man may look without alarm to the tribunal of the eternal Judge, if only, conscious of his own guilt, he strives to pacify Him by befitting penitence. Now that thou hadst a concubine we find to be manifestly true, with regard to whom also an adverse suspicion has arisen in the minds of some. But, since in doubtful cases judgment ought not to be absolute, we have chosen to leave the matter to thine own conscience. If, then, after being constituted in sacred orders thou rememberest having been defiled by carnal intercourse, thou must resign the dignity of priesthood, nor presume by any means to approach its ministration, knowing that thou wilt administer it to the peril of thy soul, and without doubt have to render an account to our God, if, being conscious of this crime, thou shouldest desire to continue in the order wherein thou art, concealing the truth. Wherefore we again exhort thee that, if thou knowest thyself to have been deceived by the craft of the ancient foe, thou hasten to overcome him, while thou mayest, by adequate penitence, lest, as we hope may not be, thou be reckoned as partner with him in the day of judgment. If, however, thou art not conscious of this guilt, thou must needs continue in the order wherein thou art.

Furthermore, since, against due order, thou didst doom a woman on the Church-roll to be cruelly beaten with cudgels, although we do not think that she died eight months after wards, yet. because thou hast had no regard to thy order, we therefore sentence thee to abstain for two months from the administration of mass. Meanwhile, being suspended from thy office, it will become thee to weep for what thou hast done. For it is very right that, now that the examples of praiseworthy priests do not provoke thee to the tranquil rectitude befitting thy position, at any rate the medicine of correction should compel thee.

Letter 3.46: To John, Bishop

Gregory to John, Bishop of Calliopolis [Gallipoli, in Calabria]. From the reports sent to us by thy Fraternity it appears that Andrew, our brother and fellow-bishop, undoubtedly had a concubine. But, since it is uncertain whether he has touched her while constituted in sacred orders, it is necessary that thou shouldest warn him with earnest exhortation that, if he knows himself to have had intercourse with her while in sacred orders, he should retire from the office which he holds, and minister no longer. And if, though conscious of having done this thing, he should conceal his sin and presume to minister, let him know that peril hangs over his soul in the divine judgment. As to the woman on the Church-roll, whom he caused to be chastised with cudgels, though we do not believe that she died eight months afterwards, yet, since he caused her to be thus punished inconsistently with his sacred calling, do thou suspend him for two months from the solemnization of mass, that at any rate this disgrace may teach him how to behave himself in future.

Moreover, the clergy of the aforesaid bishop, in a petition presented to us, which is subjoined below, allege that they endure much ill-treatment from him. Wherefore let thy Fraternity take care to ascertain all these things accurately, and so to correct and arrange them in a reasonable way that they may be under no necessity hereafter of resorting hither on account of this matter. In the month of July, indiction 11.

Letter 3.47: To the Clergy of the Church of Salona

Gregory to the clergy, &c. Having read your letter, beloved, we learn that you have made choice of Honoratus your archdeacon; and know ye that it is altogether pleasing to us that you have chosen for the order of episcopacy a man tried of old and of grave manner of life. We too join with you in approbation of his personal character, inasmuch as it is already known to us; and it has been our own wish also that he should be ordained as your priest according to your desire. For which cause we exhort you to persist in his election without any ambiguity. Nor ought any circumstances to disincline you from his person, since, as this laudable choice is now approved, so it will impose both aburden on your souls and a stain of unfaithfulness on your reputation, if any one should seduce you (which God forbid) to turn aside your love from him. But as to those who are not at one with you in this desired election, we have caused them to be admonished by Antoninus our subdeacon, that they may be able to agree with you. To him also we have already given our injunctions as to what ought to be done with respect to the person of our brother and fellow-bishop Malchus . But, inasmuch as we have ourselves also written to him, we believe that he will without delay keep himself quiet from disquieting you. If by any chance he should in any way whatever neglect to obey, his contumacy will in every way be mulcted with the utmost rigour of canonical punishment.

Letter 3.48: To Columbus, Bishop

Gregory to Columbus, &c. Even before receiving thy Fraternity's letter, I knew thee from the report of thy deserved reputation to be a good servant of God. And now that I have received it, I understand more fully that what fame had already spread abroad was well founded; and I greatly rejoice in thy deserts, in that thou exhibitest manners and deeds that testify to a praiseworthy life. Since, then, I feel that these things are conferred on thee by the Supernal Majesty, I congratulate thee; and I bless God our Creditor, who denies not the gifts of His mercy to His humble servants. On this account I declare it to be true that thy Fraternity so kindles me with the flame of charity to love thee, and my spirit is so united to thee, that I both desire to see thee and am also with thee in heart, though absent. Thou perceivest in thine own thoughts that this is so. For in truth unity of minds in charity has power to unite more than bodily presence can. Furthermore, that with thy whole mind, thy whole heart, thy whole soul, thou cleavest and art devoted to the Apostolic See I am now assured, as, indeed before thy letter had borne testimony to the fact, I plainly knew. Wherefore, first addressing thee with the greeting of charity which is due, I exhort thee not to cease to be mindful of what thou hast promised to the blessed Peter, Prince of the apostles.

Wherefore be thou urgent with the primate of thy synod , that boys be in no wise admitted to sacred orders, lest they fall by so much the more dangerously as they hasten more speedily to mount to higher places. Let there be no venality in ordination: let not the influence or entreaty of any persons obtain anything in contravention of these our prohibitions. For without doubt God is offendedif any one is promoted to sacred orders, not for merit, but by favour (which God forbid) or venality. If, then, thou art aware of these things being done, keep not silence, but oppose them urgently; since, if perchance thou shouldest neglect them, or conceal them when known of, the chain of sin will bind not those alone who do such things, but no light guilt before God will touch thee also in the matter. If, then, anything of the kind is committed, it ought to be restrained by canonical punishment, lest so great a wickedness, with sin in others, acquire strength from connivance.

I have, therefore, the sooner given leave of departure to the bearer of these presents, Victorinus, thy Fraternity's deacon, whom I think to be thy imitator, and whom I have received with charity; and by him I have transmitted to thee for a blessing keys of the blessed Peter, in which something from his chains is included. Lastly, with regard to the unity and peace of the council which, under God, you are taking measures to assemble, let thy Charity rejoice my mind by informing me of everything particularly.

Letter 3.49: To Adeodatus, Bishop

Gregory to Adeodatus, Primate bishop of the province of Numidia. After what manner the charity of affection has bound your Fraternity to usward the tenour of your letters has evidently shewn; and they bare afforded us great matter of rejoicing, in that we have found them to be composed in a spirit of loving-kindness, and to glow with affection well-pleasing to God. As, then, we have briefly said, the epistle which you have addressed to us has so laid open your mind that its author might be supposed not to be absent from us at all. For, indeed, persons are not to be accounted absent whose feelings are not at variance with mutual charity. And though, as you say in your letter, neither your strength nor your age allow you to come to us, that we might be gratified by the bodily presence of your Fraternity, yet, seeing that we are one with you and you with us in feeling, we are entirely present one to the other, while we see each other in a mind made one through love. Furthermore, greeting your Fraternity with the suitable affection of charity, we exhort you that you study with all your heart so to acquit yourself wisely in the office of primacy which under God you hold, that it may both profit your soul to have attained to this rank, and that you may stand out as a good example for imitation to others in the future.

Be, then, especially careful with regard to ordination; and by no means admit any to aspire to sacred orders but such as are somewhat advanced in age and pure in deeds, lest perchance they cease for ever to be what they immaturely haste to be. For you must first examine the life and manners of those who are to be placed in any sacred order; and, that you may be able to admit such as are worthy to this office, let not the influence or the entreaty of any persons whatever inveigle you. But before all things it behoves you to be cautious that no venality may have place in ordination, lest (which God forbid) the greater danger hang over both the ordained and the ordainers. If ever, then, there is need for such things to be taken in hand, call grave and experienced men into your counsels, and consider the matter in common deliberation with them. And before all others it is fit that you should in all cases call in Columbus our brother and fellow-bishop. For we believe that, if you shall have done what is to be done with his advice, no one will find anything in any way to find fault with in you; and know ye that it will be as acceptable to us as if it had been done with our advice;

inasmuch as his life and manners have in all respects so approved themselves to us that it is clearly apparent to all that what is done with his consent will be darkened by no blot of faultiness. But the bearer of these presents, Victorians, deacon of our fellow-bishop above-named, has been such a herald of your merits as exceedingly to refresh our spirits With regard to your behaviour. And we pray the Almighty Lord to cause the good that has been reported of you to shine forth more fully in operation as well-pleasing to Him. When, therefore, the council which you are taking measures to assemble has, with the succor of God, been brought to a conclusion, rejoice us by telling of its unity and concord, and give us information on all points,

Letter 3.51: To Maximianus, Bishop

Gregory to Maximinianus, Bishop of Syracuse . My brethren who live with me familiarly urge me by all means to write something briefly about the miracles of the Fathers done in Italy, which we have heard of. With this view I am in great need of the assistance of your Charity, to mention to me shortly what comes back to your memory, and what you happen to have known. For I remember your telling me something, which I have now forgotten, about the Lord Abbot Nonnosus, who was with the Lord Anastasius of Pentomi . And therefore this, or anything else, I beg thee to communicate to me by letter without delay, if indeed thou art not intending to come to me thyself shortly.