Register of Epistles (Book XI – Book XIII)
Register of Epistles
continued
Letter 11.64: To Augustine, Bishop of the Angli
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 affliction; 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 . 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 . 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 shalt 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 . 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 . 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?
Augustine'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 , 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 . 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 flora 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. l. 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 (I 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 shew bread; 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 tiffs 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.
Letter 11.65: To Augustine, Bishop of the Angli
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 and.
Letter 11.66: 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 , 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 t 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.
Letter 11.67: To Quiricus, Bishop, &C
Gregory to Quiricus, Bishop, and the other catholic bishops in Hiberia . 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 Cataphrygae, 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) . 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."]
Letter 11.68
(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.
Letter 11.69: To 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.
Letter 11.76: To Mellitus, Abbot
Gregory to Mellitus, Abbot in France . 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.
Letter 11.77: 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.
Letter 11.78: To Barbara and Antonina
Gregory to Barbara, &c. On receiving your epistles, I was in all manner of ways delighted to hear of your well being, 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 . 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) .
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 , and to Romanus the guardian (defensori), that under God they may accomplish what they have begun. Your present of two racanae , 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 XIII
Book XIII: Introduction
In the Sixth Indiction, and the Thirteenth Year From His Ordination.
Letter 13.1: 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."]
Letter 13.5: 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 , 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.
Letter 13.6: To Brunichild, Queen of the Franks
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 , that if he should have intervals of freedom from this infirmity, he should make petition, declaring 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 , 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 tear, 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.
Letter 13.7: To Theoderic, King of the Franks
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 . 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.
Letter 13.8: 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.
Letter 13.9: 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.
Letter 13.10: To Lupo, Abbot
Gregory to Lupo, Presbyter and Abbot. When the hearts of catholic kings, &c.
Letter 13.12: 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.
Letter 13.18: 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 , 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 of your several dioceses, when you go forth to seal infants , 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.
Letter 13.22: 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 , 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 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.
Letter 13.26: To Anthemius, Subdeacon
Gregory to Anthemius, Subdeacon of Campania. It has reached our ears that our brother and fellow-bishop Paschasius 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 , 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 , or some of his noble sons , 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.
Letter 13.27: 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.