THE EARLY CHURCH FATHERS WRITINGS - VOLUME 83
Gregory the Great: The Pastoral Rule, the Life and the Letters
c. AD 590 – 604

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the eighty-third volume of a series that gathers the writings of the early Church
in order of date, from the generation after the apostles down to the eighth century. This
volume holds Gregory the Great, The Pastoral Rule, the Life and the Letters, from the
period about AD 590 – 604.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in older public-domain translations.

IN THIS VOLUME

Gregory was born at Rome about AD 540 into a rich senatorial family, served as prefect of
the city, and gave his wealth to found monasteries. He was sent to Constantinople as the
pope’s representative about AD 579, and there began to explain the Book of Job to the
monks who went with him. He was chosen bishop of Rome in AD 590, in a time of plague,
famine and Lombard invasion, and for fourteen years he governed the Church, fed the poor
of Rome, and sent Augustine and his monks to the English. His books on pastoral care, his
homilies, the Dialogues and the Morals on Job were among the most widely read in the
Middle Ages.

This volume has three parts. The short Whitby life comes first, as the oldest account of
Gregory’s own life. The Pastoral Rule follows in four parts, and the Register of Epistles,
a selection of his letters, completes the volume. In the Register the letters are numbered
by book and by their place within the book, and a few have no known recipient.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


THE WHITBY LIFE OF SAINT GREGORY
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THE WHITBY LIFE OF SAINT GREGORY Gregory the Great

c. AD 540–604

The oldest life of Gregory, written by a monk of Whitby in the early eighth century. It
tells of his boyhood and life in the cloister, his work as pope, his care for the English,
and miracles done at his tomb. The English version is printed with a note on the
manuscript by its editor.

INTRODUCTION

So long ago as 1886 attention was called in the Review to the significant fact that the
oldest known life of St. Gregory the Great was from the pen of a monk of Whitby. The
discovery is due to the research of Dr. Paul Ewald, who gave the results of his study of
the MS., together with large extracts, in an essay published in the same year. The author
gives us a cine to his identification; since, apart from his devotion to St. Paulinus, the
apostle of Northumbria, he speaks of Whit by as " our monastery. Dr. Ewald finds
sufficient ground for fixing the date of composition as "before the end of the first third
of the eighth century. The translation of the relics of St. Edwin, of which the author
writes, took place between the dates 675-704. The writer had the story of the translation
from a fellow monk of Whitby, who was a relative of the principal agent in the
translation. If Elfleda was alive when he wrote, then we must date the book not later than
713. Venerable Bede may or may not have seen it: but it is to be noted that he makes no
mention of the two legends of the crow and the swan in his account of St. Paulinus. Though
he does not speak of any translation of the relics of King Edwin to Whitby, he does,
however, record the removal of the head of the King to York:

"King Edwin's head was brought to York, and afterwards into the church of St. Peter the
Apostle which he (Paulinus) had begun . . . It was deposited in the porch of St. Gregory,
Pope, from whose disciples he had received the word of life " (Eccl. Hist. B. II. C. 20.
p. 107, ed. Bohn). The indication of the respective positions of the altars of St. Peter
and St. Gregory and of the burial places of the original church and not, of course, of the
later the Kings of Whitby is interesting, as he is speaking foundation. The recurrence of
the two names in Venerable Bede's account is also suggestive. The relation of the Whitby
life to the well known biography of St. Gregory by John the Deacon is striking. The date
of the latter is given by Dr. Ewald as 874-5. It was compiled at the command of Pope John
VIII. (872-882), in consequence of the deficiency of "lectio" of the Saint at Rome. John
the Deacon speaks of lives of the saint in existence among the Saxons and in Lombardy. In
Book II., chapters 41-44, he quotes from the English tradition. As to the much discussed
incident of the emperor Trajan, it is suggestive of the feeling of the two biographers
that, while John the Deacon attributes it to the English source----legitur etiam penes
easdem anglorum ecclesias----the English writer is anxious to father it on a Roman
tradition ----quidem quoque de nostris dicunt narratum a Romanis, Dr. Ewald makes a
detailed comparison of the two biographies, and comes to the conclusion that John the
Deacon may quite probably have seen the Whitby life, and certainly must have used one very
similar. As he is characteristically free in his employment of the sources which he drew
from, so a more categorical conclusion is out of the question.

The chief value of the work lies in the indication given of the extent and nature of the
cultus to St. Gregory in England, and, we may add, to St. Paulinus in the north. Other
points of interest abound----Mr. Bishop mentions one of especial liturgical significance
in the former notice in the Review. Moreover there is sufficient individual characteristic
in the biography to make us interested in the person of the writer; as when he discusses
the nature of the material at his command ----"we have only common report; we have not
learnt orally from those who saw or heard;" but of such matters we hesitate to form an
estimate until we have seen, as we hope we shortly shall, the whole treatise. For the
present we give here the portions of the text published by Dr. Ewald, with a translation.
The latter is in parts tentative, as the text is somewhat corrupt; so corrupt, indeed,
that Dr. Ewald asserts that the scribe can scarcely have known what he was writing. The
original has been corrected by someone of the tenth or eleventh century; possibly, says
Dr. Ewald, by Eckhard IV. But first we give a synopsis of the full contents, as our
readers may wish to know what sections have been omitted.

THE LIFE OF SAINT GREGORY

Here beginneth the book of the blessed and praiseworthy man, Gregory, pope of the city of
Rome. Of his life and virtues. Inprimis: Since the holy catholic church throughout the
world ceaseth not ever to celebrate the teachers in every nation, whom it rejoiceth to
have given it under the mastership of Christ, for his glorification, and handeth them down
in written records to posterity, that they may place their hope in God, and forget not the
works of God and may fulfil his behests, it is fitting that, to the best of our power, God
helping, we make mention of our master, telling of him whom we may call with all
Christendom saint Gregory. Here endeth the little preface. I. There was one of the Roman
nation, whose father was Gordianus and his mother Silvia, noble by title, but nobler in
religion before God. Longwhile dwelling in a monastery, &c, &c.

IX. And in no wise should it be left untold how devoutly, and with what incomparable
discernment of the eyes of the heart he furthered our conversion to God. For, as the
faithful narrate, before his predestined pontificate, there came to Rome certain of our
nation, fair of hair and of feature. Of whose corning when he had heard, at once he
desired to see. Summoning them to his presence and dwelling with clear-minded vision upon
the new and unwonted sight, especially moved inwardly thereto by God, he questioned of
what race they were. (Gloss. Whom some affirm to have been comely children, others to have
been curled and seemly youths). To the reply "Angels are they hight of whom we come";
quoth he: "Angels of God." Then said he: "The King of that race, how is he named?" "Aelli"
was their reply. And said he: "Alleluia; for the praise of God behoveth to be in that
place." Also he requireth the name of the tribe of which they were sprung; and "Deire" say
they. And said he: "From the anger of God ye are fled to the faith.

X. Then therefore occasion having arisen to enkindle his desire, so yearningly he begged
his forerunner in the pontificate, pope Benedict, to grant him leave, that he could not
resist the urgency of his prayer, pleading that it were a miserable thing that hell should
be stored with such beautiful vessels. Upon such and suchlike speech, the pontiff gave him
licence to journey hither. At which licence the Roman people was exceeding sad. Whereupon
it is said they did plan together to station themsolves in three parties along the way by
which the said pontiff betook himself to Saint Peter's. Each party as he came along cried
out thus: "Thou hast offended Peter. Thou hast destroyed Rome. Thou hast banished
Gregory." He therefore, hearing thrice so fearful a saying, hastily sending messengers,
caused him to return. Of which return he was aware beforehand, the Lord admonishing him
with holy intent through a locust. For when they had journeyed three days and were resting
after the manner of travellers in a certain place, a locust came to him as he was reading,
Forthwith he took cognisance of its name, as though it said to him: stay in the place (Sta
in loco). Nevertheless he speedily bade his companions make ready to depart. About which
while he and they were busied, forestalled by the messengers, he was led back to Rome.

XI. Not long after these things, the pope having deceased, he was as we have stated chosen
to the pontificate. And speedily as he might, he sent hither the men of blessed memory
Augustine, Mellitus and Laurence, with the rest, ordaining Augustine bishop, by whom
Mellitus is said to have been ordained, and by Mellitus, Laurence. XII. By them therefore
Ethelbert King of Kent, the first King of all the Angles converted to the faith of Christ,
was made bright with his nation by the cleansing of baptism. After whom, in our own race,
which is called the Humbrian, Edwin, son of the aforesaid Aelli, of whom we rightly
narrated the Alleluia prediction of divine praise, was the most eminent excelling King, as
well in his singular wisdom as in his royal sway, since the coining of the people of the
Angles into this island. XIII. Oh how beautifully and how worthily does all that has been
said harmonise together ! For the word Angles, if the letter e be transferred, becometh
Angels; a name of a truth bespeaking eternal praise to Almighty God in heaven, without
stint, for they weary not in praise. Of whom blessed John, &c, &c. And Aelli is formed of
two syllables, which if we take the letter e from the first syllable, and change the i of
the second into e, soundeth "Alle," which in our tongue signifieth all things whatsoever.
And this is what our Lord saith: " Come to me all ye that labour and are burthened," and
so forth. In like manner alle signifieth the King the Father, lu the Son, ia the Holy
Ghost.

XIV. Verily when this prophecy was made, Edwin, the forechosen vessel of God's mercy, was
peradventure in his father Aelli's loins, whose name, framed in three syllables, rightly
signifieth the mystery of the Holy Trinity. Which he teacheth who calleth to himself all
baptised in the name of the Father and of the Son and of the Holy Ghost. Unto this Edwin
the father in baptism was the venerable bishop Paulinus; one of those whom we have said
Gregory directed to us. Who is said to have given very readily on a certain Lord's day, as
I deem, a sign of the wisdom of his God. XV. As the foresaid King and his company were
hasting with him to the church, for the catechizing of those who were in the bondage not
only of heathendom but of unlawful wedlock, from the hall where they had been exhorted to
the mending of both these matters; even then a crow with left-handed omen croaked its
harsh note. Whereupon all the throng of courtiers who still were in the public place,
hearing the bird, stood in amaze to behold it; as though the new song were not to be truly
a canticle to our God in His church, but a false and bootless one. Then the venerable
bishop, whilst God beholding ordered everything from his throne, called to a certain one
of his attendants; "Shoot me an arrow speedily at the bird." Which straightway done, he
bade both bird and arrow to be kept till, after the catechizing, he was led to the hall of
those whom he taught. When they were gathered together he proved to his new and still
ignorant flock, turning the matter very surely to the action of God, that so plain a sign
showed their former idolatry to be worthless in all things; saying that since that foolish
bird knew not that it sang its own death, it could in no wise forebode anything of profit
to such as were born again into the likeness of God; that is, to those who are baptized
and who have rule over the fishes of the sea and the fowls of the air and all living
things of the earth. Which they of their native cunning, God so permitting, make boast to
have knowledge of, unto the misleading of the foolish.

XVI. But because we have made mention of our most Christian King, Edwin, it is fitting
also that we tell of his conversion; in what way it was said of old that it was foretold
to him. Which though we tell it not so closely as we heard it told, yet as truly as we
may, we tell in brief what we believe to have befallen, though we had it not from the
report of those who knew more of him than others. For we hold it not right to pass over in
silence what is piously handed down by the faithful; even though oftentimes the report of
any happening, carried down over a wide stretch of time and of land, reaches divers ears
in divers fashion. For this thing fell out long before the days of all now living. But we
know of a truth that all things so fell out, because the same King was an exile under
Redwald, King of the East Saxons. Whom his rival, the tyrant Edfrid, who had driven him
from his country, so unceasingly harried, striving by bribes to purchase his death. At
which time they say, being afeard of his life, the apparition of a beautiful vision,
crowned with the cross of Christ, began to comfort him; promising, if ho were willing to
obey, a happy life and the future rule of his nation. Giving pledge of his willingness, if
what was promised should prove true, answer was made: "Thou shalt approve it true; and
whoso first appeareth to thee in this likeness and sign, him them behovest obey. Who shall
teach thee to serve the one true and living God who fashioned all things; the God who
shall give thee all things whatsoever I promise, and shall show thee through him all
things thou must do." In which likeness, they say, Paulinus, the aforesaid bishop first
appeared to him.

XVII. O loving father, Lord God Almighty, though we deserved not the bodily presence of
blessed Gregory, through him nevertheless be thanks given to thee for our teacher
Paulinus; whom thou didst show to be thy faithful servant at his death. For they that saw
tell how, when he died, his soul sped to heaven in the figure of a great white bird, such
as is a swan, and exceeding beautiful. XVIII. But to follow on my purpose, I will tell how
the lamp of Christ was bright with blossoms of wonders through this King Edwin; that his
merits may more clearly shine forth. It is worthy that we give to memory how by God's
revealing the relics of the bones of this kingly man were found. There was, therefore a
brother of our race, Trimma by name, holding office of priest in a monastery of Mid-
Anglia, in the days of Ethelfrid their King, whilst Eanfleda the daughter of the aforesaid
holy King Edwin still lived in monastic life. To which priest, as he slept, a certain one
appeared, saying to him: "Go thou to the place which I shall tell thee, which is in that
region called Heathfield, where Edwin the king was killed; for it behoves thee take hence
his bones, and carry with thee to Streones-halh (Whitby);" which is the most famous
monastery of Elfleda, daughter of the aforesaid queen, Eanfleda, who was, as we have said,
wife of Edwin, exceeding holy. To whom he made answer; "I know not the place." But he:
"go," he said, "to such a village in Lincoln " (whose name our brother, a relative of that
priest, and who told me this history, did not recall) "and seek out in it a man named
Teoful; he is able to show thee where it is." The priest, knowing the manifold deceiving
of dreams, put away the thing thus revealed to him. Wherefore, being afterwards more
strongly admonished by this man, he told it to another of his brethren. But he bade him
dismiss it.

XIX. After which things, again a third time the man appeared and chastened him with much
scourging. Then speedily be went to the aforesaid man and found as was shown to him. From
whom he learnt where he should seek the relics of the King. Which learning, forthwith he
set out for the place thus told him. At his first digging he found not what he sought, but
at the second more careful search, as often happeneth. And he bore away with him the
desirable treasure which he had found to this our monastery. In which those holy bones now
lie with other our Kings, in the church of So. Peter, prince of the apostles, to the south
of that altar which is hallowed in the name of blessed Peter, apostle, and to the east of
that which is hallowed to St. Gregory in that same church. It is said that this priest,
who afterwards dwelt for a time in the place of burial, affirmed that he many times saw
the spirits of the slain who were baptized come in splendour to visit their bodies, and
added that he would if he could, build a monastery there.

XX. Making then an end of the discourse of such matters as properly concern ourselves, let
us turn to those miracles whereby. Christ himself being witness, the holiness of Gregory
is held in report amoung us. For, of old &c, &c. XXXII. Of the death of this man, how and
of what manner it was, we have not heard. How he died in God, which is the groat test of
holiness: how more than at first he re-established our faith; as of that which he wrote in
humility of the monastic life &c, &c, For so holy indeed is this Saint held throughout the
whole earth, that always, by all and everywhere, he is called St. Gregory. Wherefore in
the litanies, by which we implore the Lord for our excesses and innumerable sins by which
we offend Him, we call St. Gregory to our aid, together with the holy apostles and
martyrs, amongst whom we believe him to be joined in heaven to Christ, and to be a
faithful and prudent servant over His household. He waiteth the blessed promise of the
Lord, the fourth day before the ides of March, in the church of St. Peter, whose episcopal
see he filled thirteen years and six months and ten days, lying buried before his
sacristy, whose body sleepeth in peace. By whom he shall be awakened into glory.


THE BOOK OF PASTORAL RULE (PART ONE: THE MANNER OF MAN WHO OUGHT TO COME TO RULE – PART TWO: THE LIFE OF THE RULER)
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THE BOOK OF PASTORAL RULE Gregory the Great

c. AD 540–604

Gregory wrote the Pastoral Rule soon after he became pope in AD 590, as a letter to John,
bishop of Ravenna, who had blamed him for trying to escape the office. It has four parts:
how a man should come to rule the Church, how he should live, how he should teach
different kinds of people, and how he should keep himself humble. The English is that of
the Nicene and Post-Nicene Fathers.

PART ONE: THE MANNER OF MAN WHO OUGHT TO COME TO RULE

LETTER TO JOHN, BISHOP OF RAVENNA

Gregory to His Most Reverend and Most Holy Brother and Fellow-Bishop, John.

With kind and humble intent thou reprovest me, dearest brother, for having wished by
hiding myself to fly from the burdens of pastoral care; as to which, lest to some they
should appear light, I express with my pen in the book before you all my own estimate of
their heaviness, in order both that he who is free from them may not unwarily seek them,
and that he who has so sought them may tremble for having got them. This book is divided
into four separate heads of argument, that it may approach the reader's mind by
allegations arranged in order-by certain steps, as it were. For, as the necessity of
things requires, we must especially consider after what manner every one should come to
supreme rule; and, duly arriving at it, after what manner he should live; and, living
well, after what manner he should teach; and, teaching aright, with how great
consideration every day he should become aware of his own infirmity; lest either humility
fly from the approach, or life be at variance with the arrival, or teaching be wanting to
the life, or presumption unduly exalt the teaching. Wherefore, let fear temper the desire;
but afterwards, authority being assumed by one who sought it not, let his life commend it.
But then it is necessary thatthe good which is displayed in the life of the pastor should
also be propagated by his speech.

And at last it remains that, whatever works are brought to perfection, consideration of
our own infirmity should depress us with regard to them, test the swelling of elation
extinguish even them before the eyes of hidden judgment. But inasmuch as there are many,
like me in unskilfulness, who, while they know not how to measure themselves, are covetous
of teaching what they have notlearned; who estimate lightly the burden of authority in
proportion as they are ignorant of the pressure of its greatness; let them be reproved
from the very beginning of this book; so that, while, unlearned and precipitate, they
desire to hold the citadel of teaching, they may be repelled at the very door of our
discourse from the ventures of their precipitancy.

CHAPTER 1.1: THAT THE UNSKILFUL VENTURE NOT TO APPROACH AN OFFICE OF AUTHORITY

No one presumes to teach an art till he has first, with intent meditation, learnt it. What
rashness is it, then, for the unskilful to assume pastoral authority, since the government
of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men
are more occult than the sores of the bowels? And yet how often do men who have no
knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the
heart, though those who are ignorant of the effect of drugs blush to appear as physicians
of the flesh! But because, through the ordering of God, all the highest in rank of this
present age are inclined to reverence religion, there are some who, through the outward
show of rule within the holy Church, affect the glory of distinction. They desire to
appear as teachers, they covet superiority to others, and, as the Truth attests, they seek
the first salutations in the market-place, the first rooms at feasts, the first seats in
assemblies (Matth. xxiii. 6, 7), being all the less able to administer worthily the office
they have undertaken of pastoral care, as they have reached the magisterial position of
humility out of elation only. For, indeed, in a magisterial position language itself is
confounded when one thing is learnt and another taught . Against such the Lord complains
by the prophet, saying, They have reigned, and not by Me ; they have been set up as
prices, and I knew it not (Hos. viii. 4).

For those reign of themselves, and not by the Will of the Supreme Ruler, who, supported by
no virtues, and in no way divinely called, but inflamed by their own desire, seize rather
than attain supreme rule. But them the Judge within both advances, and yet knows not; for
whom by permission he tolerates them surely by the judgment of reprobation he ignores.
Whence to some who come to Him even after miracles He says, Depart from Me, ye workers of
iniquity, I know you not who ye are (Luke xiii. 27). The unskilfulness of shepherds is
rebuked by the voice of the Truth, when it is said through the prophet, The shepherds
themselves have not known understanding (Isai. lvi. 11); whom again the Lord denounces,
saying, And they that handle the law knew Me not (Jer. ii. 8). And therefore the Truth
complains of not being known of them, and protests that He knows not the principality of
those who know not Him; because in truth these who know not the things of the Lord are
unknown of the Lord; as Paul attests, who says, But if any man knoweth not, he shall not
be known (1 Cor. xiv. 38). Yet this unskilfulness of the shepherds doubtless suits often
the deserts of those who are subject to them, because, though it is their own fault that
they have not the light of knowledge, yet it is in the dealing of strict judgment that
through their ignorance those also who follow them should stumble.

Hence it is that, in the Gospel, the Truth in person says, If the blind lead the blind,
both fall into the ditch (Matth. xv. 14). Hence the Psalmist (not expressing his own
desire, but in his ministry as a prophet) denounces such, when he says, Let their eyes be
blinded that they see not, and ever bow thou down their back (Ps. lxviii. 24 ). For,
indeed, those persons are eyes who, placed in the very face of the highest dignity, have
undertaken the office of spying out the road; while those who are attached to them and
follow them are denominated backs. And so, when the eyes are blinded, the back is bent,
because, when those who go before lose the light of knowledge, those who follow are bowed
down to carry the burden of their sins.

CHAPTER 1.2: THAT NONE SHOULD ENTER ON A PLACE OF GOVERNMENT WHO PRACTISE NOT IN LIFE WHAT THEY HAVE LEARNT BY STUDY

There are some also who investigate spiritual precepts with cunning care, but what they
penetrate with their understanding they trample on in their lives: all at once they teach
the things which not by practice but by study they have learnt; and what in words they
preach by their manners they impugn. Whence it comes to pass that when the shepherd walks
through steep places, the flock follows to the precipice. Hence it is that the Lord
through the prophet complains of the contemptible knowledge of shepherds, saying, When ye
yourselves had drunk most pure water, ye fouled the residue with your feet ; and My sheep
fed on that which had been trodden by your feet, and drank that which your feet had fouled
(Ezek. xxxiv. 18, 19). For indeed the shepherds drink most pure water, when with a right
understanding they imbibe the streams of truth. But to foul the same water with their feet
is to corrupt the studies of holy meditation by evil living. And verily the sheep drink
the water fouled by their feet, when any of those subject to them follow not the words
which they hear, but only imitate the bad examples which they see. Thirsting for the
things said, but perverted by the works observed, they take in mud with their draughts, as
from polluted fountains. Hence also it is written through the prophet, A snare for the
downfall of my people are evil priests (Hos. v. 1; ix. 8).

Hence again the Lord through the prophet says of the priests, They are made to be for a
stumbling-block of iniquity to the house of Israel. For certainly no one does more harm in
the Church than one who has the name and rank of sanctity, while he acts perversely. For
him, when he transgresses, no one presumes to take to task; and the offence spreads
forcibly for example, when out of reverence to his rank the sinner is honoured. But all
who are unworthy would fly from the burden of so great guilt, if with the attentive ear of
the heart they weighed the sentence of the Truth, Whoso shall offend one of these little
ones which believe in me, it were better for him that a millstone were hanged about his
neck, and he were drowned in the depth of the sea (Matth. xviii. 6). By the millstone is
expressed the round and labour of worldly life, and by the depth of the sea is denoted
final damnation. Whosoever, then, having come to bear the outward show of sanctity, either
by word or example destroys others, it had indeed been better for him that earthly deeds
in open guise should press him down to death than that sacred offices should point him out
to others as imitable in his wrong-doing; because, surely, if he fell alone, the pains of
hell would torment him in more tolerable degree.

CHAPTER 1.3: OF THE WEIGHT OF GOVERNMENT; AND THAT ALL MANNER OF ADVERSITY IS TO BE DESPISED, AND PROSPERITY FEARED

So much, then, have we briefly said, to shew how great is the weight of government, lest
whosoever is unequal to sacred offices of government should dare to profane them, and
through lust of pre-eminence undertake a leadership of perdition. For hence it is that
James affectionately deters us, saying, Be not made many masters, my brethren (James iii.
1). Hence the Mediator between God and man Himself-He who, transcending the knowledge and
understanding even of supernal spirits, reigns in heaven from eternity-on earth fled from
receiving a kingdom. For it is written, When Jesus therefore perceived that they would
came and take Him by force, to make Him a king, He departed again into the mountain
Himself alone (Joh. vi. 15). For who could so blamelessly have had principality over men
as He who would in fact have reigned over those whom He had Himself created? But, because
He had come in the flesh to this end, that He might not only redeem us by His passion but
also teach us by His conversation, offering Himself as an example to His followers, He
would not be made a king; but He went of His own accord to the gibbet of the cross. He
fled from the offered glory of pre-eminence, but desired the pain of an ignominious death;
that so His members might learn to fly from the favours of the world, to be afraid of no
terrors, to love adversity for the truth's sake, and to shrink in fear from prosperity;

because this often defiles the heart through vain glory, while that purges it through
sorrow; in this the mind exalts itself, but in that, even though it had once exalted
itself, it brings itself low; in this man forgets himself, but in that, even perforce and
against his will, he is recalled to memory of what he is; in this even good things done
aforetime often come to nothing, but in that faults even of long standing are wiped away.
For commonly in the school of adversity the heart is subdued under discipline, while, on
sudden attainment of supreme rule, it is forthwith changed and becomes elated through
familiarity with glory. Thus Saul, who had before fled in consideration of his
unworthiness, no sooner had assumed the government of the kingdom than he was puffed up (1
Kings x. 22; xv. 17, 30); for, desirous of being honoured before the people while
unwilling to be publicly blamed, he cut off from himself even him who had anointed him to
the kingdom. Thus David, who in the judgment of Him who chose him was well pleasing to Him
in almost all his deeds, as soon as the weight of pressure was removed, broke out into a
swelling sore (2 Kings xi. 3, seq.), and, having been as a laxly running one in his
appetite for the woman, became as a cruelly hard one in the slaughter of the man;

and he who had before known pitifully how to spare the bad learnt afterwards, without
impediment of hesitation, to pant even for the death of the good (Ibid. 15). For, indeed,
previously he had been unwilling to smite his captured persecutor; and afterwards, with
loss to his wearied army, he destroyed even his devoted soldier. And in truth his crime
would have snatched him farther away from the number of the elect, had not scourges called
him back to pardon.

CHAPTER 1.4: THAT FOR THE MOST PART THE OCCUPATION OF GOVERNMENT DISSIPATES THE SOLIDITY OF THE MIND

Often the care of government, when undertaken, distracts the heart in divers directions;
and one is found unequal to dealing with particular things, while with confused mind
divided among many. Whence a certain wise man providently dissuades, saying, My son,
meddle not with many matters (Ecclus. xi. 10); because, that is, the mind is by no means
collected on the plan of any single work while parted among divers. And, when it is drawn
abroad by unwonted care, it is emptied of the solidity of inward fear: it becomes anxious
in the ordering of things that are without, and, ignorant of itself alone, knows how to
think of many things, while itself it knows not. For, when it implicates itself more than
is needful in things that are without, it is as though it were so occupied during a
journey as to forget where it was going; so that, being estranged from the business of
self-examination, it does not even consider the losses it is suffering, or know how great
they are. For neither did Hezekiah believe himself to be sinning (2 Kings xx. 13), when he
shewed to the strangers who came to him his storehouses of spices; but he fell under the
anger of the judge, to the condemnation of his future offspring, from what he supposed
himself to be doing lawfully (Isai. xxxix. 4).

Often, when means are abundant, and many things can be done for subordinates to admire,
the mind exalts itself in thought, and fully provokes to itself the anger of the judge,
though not breaking out in overt acts of iniquity. For he who judges is within; that which
is judged is within. When, then, in heart we transgress, what we are doing within
ourselves is hidden from men. but yet in the eyes of the judge we sin. For neither did the
King of Babylon then first stand guilty of elation (Dan. iv. 16, seq. when he came to
utter words of elation, inasmuch as even before, when he had given no utterance to his
elation, he heard the sentence of reprobation from the prophet's mouth For he had already
wiped off the fault of the pride he had been guilty of, when he proclaimed to all the
nations under him the omnipotent God whom he found himself to have offended.

But after this, elevated by the success of his dominion, and rejoicing in having done
great things, he first preferred himself to all in thought, and afterwards, still vain-
glorious, said, Is not this great Babylon, that I have built for the house of the kingdom,
and in the might of my power, and for the honour of my majesty? (Dan. iv. 30.) Which
utterance of his, as we see, fell openly under the vengeance of the wrath which his hidden
elation kindled. For the strict judge first sees invisibly what he afterwards reproves by
publicly smiting it. Hence him He turned even into an irrational animal, separated him
from human society, changed his mind and joined him to the beasts of the field, that in
obviously strict and just judgment he who had esteemed himself great beyond men should
lose even his being as a man. Now in adducing these things we are not finding fault with
dominion, but guarding the infirmity of the heart from coveting it, lest any that are
imperfect should venture to snatch at supreme rule, or those who stumble on plain ground
set foot on a precipice.

CHAPTER 1.5: OF THOSE WHO ARE ABLE TO PROFIT OTHERS BY VIRTUOUS EXAMPLE IN SUPREME RULE, BUT FLY FROM IT IN PURSUIT OF THEIR OWN EASE

For there are some who are eminently endowed with virtues, and for the training of others
are exalted by great gifts, who are pure in zeal for chastity, strong in the might of
abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience,
erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the
severity of justice. Truly such as these, if when called they refuse to undertake offices
of supreme rule, for the most part deprive themselves of the very gifts which they
received not for themselves alone, but for others also; and, while they meditate their own
and not another's gain, they forfeit the very benefits which they desire to keep to
themselves. For hence it was that the Truth said to His disciples, A city that is set on
an hill cannot be hid: neither do they light a candle and put it under a bushel, but on a
candlestick, that it may give light to all that are in the house (Matth. v. 15). Hence He
says to Peter, Simon, Son of Jonas, lovest thou Me? (Joh. xv. 16, 17); and he, when he had
at once answered that he loved, was told, If thou lovest Me, fled My sheep. If, then, the
care of feeding is the proof of loving, whosoever abounds in virtues, and yet refuses to
feed the flock of God, is convicted of not loving the chief Shepherd. Hence Paul says, If
Christ died/or all, then all died.

And if He died for all, it remaineth that they which live should now no longer live unto
themselves, but unto Him which died for them and rose again (2 Cor. v. 15). Hence Moses
says (Deut. xxv. 5) that a surviving brother shall take to him the wife of a brother who
has died without children, and beget children to the name of his brother; and that, if he
haply refuse to take her, the woman shall spit in his face, and her kinsman shall loose
the shoe from off one Of his feet, and call his habitation the house of him that hath his
shoe loosed. Now the deceased brother is He who, after the glory of the resurrection,
said, Go tell My brethren (Matth. xxviii. 10). For He died as it were without children, in
that He had not yet filled up the number of His elect. Then, it is ordered that the
surviving brother shall have the wife assigned to him, because it is surely fit that the
care of holy Church be imposed on him who is best able to rule it well. But, should he be
unwilling, the woman spits in his face, because whosoever cares not to benefit others out
of the gifts which he has received, the holy Church exprobrates even what he has of good,
and, as it were, casts spittle on his face; and from one foot the shoe is taken away,
inasmuch as it is written, Your feet shod in preparation of the Gospel of Peace (Ephes.
vi. 15).

If, then, we have the care of our neighbour as well as of ourselves upon us, we have each
foot protected by a shoe. But he who, meditating his own advantage, neglects that of his
neighbours, loses with disgrace one foot's shoe. And so there are some, as we have said,
enriched with great gifts, who, while they are ardent for the studies of contemplation
only, shrink from serving to their neighbour's benefit by preaching; they love a secret
place of quiet, they long for a retreat for speculation. With respect to which conduct,
they are, if strictly judged, undoubtedly guilty in proportion to the greatness of the
gifts whereby they might have been publicly useful. For with what disposition of mind does
one who might be conspicuous in profiting his neighbours prefer his own privacy to the
advantage of others, when the Only-begotten of the supreme Father Himself came forth from
the bosom of the Father into the midst of us all, that He might profit many?

CHAPTER 1.6: THAT THOSE WHO FLY FROM THE BURDEN OF RULE THROUGH HUMILITY ARE THEN TRULY HUMBLE WHEN THEY RESIST NOT THE DIVINE DECREES

There are some also who fly by reason only of their humility, lest they should be
preferred to others to whom they esteem themselves unequal. And theirs, indeed, if it be
surrounded by other virtues, is then true humility before the eyes of God, when it is not
pertinacious in rejecting what it is enjoined to undertake with profit. For neither is he
truly humble, who understands how the good pleasure of the Supernal Will ought to bear
sway, and yet contemns its sway. But, submitting himself to the divine disposals, and
averse from the vice of obstinacy, it be be already prevented with gifts whereby he may
profit others also, he ought, when enjoined to undertake supreme rule, in his heart to
flee from it, but against his will to obey.

CHAPTER 1.7: THAT SOMETIMES SOME LAUDABLY DESIRE THE OFFICE OF PREACHING, WHILE OTHERS, AS LAUDABLY, ARE DRAWN TO IT BY COMPULSION

Although sometimes some laudably desire the office of preaching, yet others are as
laudably drawn to it by compulsion; as we plainly perceive, if we consider the conduct of
two prophets, one of whom offered himself of his own accord to be sent to preach, yet the
other in fear refused to go. For Isaiah, when the Lord asked whom He should send, offered
himself of his own accord, saying, Here I am; send me (Isai. vi. 8). But Jeremiah is sent,
yet humbly pleads that he should not be sent, saying, Ah, Lord God! behold I cannot speak:
for I am a child (Jer. i. 6). Lo, from these two men different voices proceeded outwardly,
but they t flowed from the same fountain of love. For there are two precepts of charity;
the love of God and of our neighbour. Wherefore Isaiah, eager to profit his neighbours
through an active life, desires the office of preaching; but Jeremiah, longing to cleave
sedulously to the love of his Creator through a contemplative life, remonstrates against
being sent to preach. Thus what the one laudably desired the other laudably shrunk from;
the latter, lest by speaking he should lose the gains of silent contemplation; the former,
lest by keeping silence he should suffer loss for lack of diligent work. But this in both
cases is to be nicely observed, that he who refused did not persist in his refusal, and he
who wished to be sent saw himself previously cleansed by a coal of the altar;

lest any one who has not been purged should dare to approach sacred ministries, or any
whom supernal grace has chosen should proudly gainsay it under a show of humility.
Wherefore, since it is very difficult for any one to be sure that he has been cleansed, it
is safer to decline the office of preaching, though (as we have said) it should not be
declined pertinaciously when the Supernal Will that it should be undertaken is recognized.
Both requirements Moses marvellously fulfilled, who was unwilling to be set over so great
a multitude, and yet obeyed. For peradventure he were proud, were he to undertake without
trepidation the leadership of that innumerable people; and, again, proud he would plainly
be were he to refuse to obey his Lord's command. Thus in both ways humble, in both ways
submissive, he was unwilling, as measuring himself, to be set over the people; and yet, as
presuming on the might of Him who commanded him, he consented. Hence, then, hence let all
rash ones infer how great guilt is theirs, if they fear not to be preferred to others by
their own seeking, when holy men, even when God commanded, feared to undertake the
leadership of peoples. Moses trembles though God persuades him; and yet every weak one
pants to assume the burden of dignity; and one who can hardly bear his own load without
falling, gladly puts his shoulders under the pressure of others not his own:

his own deeds are too heavy for him to carry, and he augments his burden.

CHAPTER 1.8: OF THOSE WHO COVET PRE-EMINENCE, AND SEIZE ON THE LANGUAGE OF THE APOSTLE TO SERVE THE PURPOSE OF THEIR OWN CUPIDITY

But for the most part those who covet pre-eminence seize on the language of the Apostle to
serve the purpose of their own cupidity, where he says, If a man desire the office of a
bishop, he desireth a good work (1 Tim. iii. 1). But, while praising the desire, he
forthwith turns what he has praised to fear when at once he adds, but a bishop must be
blameless (1 Tim. iii. 2). And, when he subsequently enumerates the necessary virtues, he
makes manifest what this blamelessness consists in. And so, with regard to their desire,
he approves them, but by his precept he alarms them; as if saying plainly, I praise what
ye seek; but first learn what it is ye seek; lest, while ye neglect to measure yourselves,
your blamefulness appear all the fouler for its haste to be seen by all in the highest
place of honour. For the great master in the art of ruling impels by approval and checks
by alarms; so that, by describing the height of blamelessness, he may restrain his hearers
from pride, and, by praising the office which is sought, dispose them to the life
required. Nevertheless it is to be noted that this was said at a time when whosoever was
set over people was usually the first to be led to the torments of martyrdom. At that
time, therefore, it was laudable to seek the office of a bishop, since through it there
was no doubt that a man would come in the end to heavier pains.

Hence even the office of a bishop itself is defined as a good work, when it is said, If a
man desire the office of a bishop, he desireth a good work (1 Tim. iii. 1). Wherefore he
that seeks, not this ministry of a good work, but the glory of distinction, is himself a
witness against himself that he does not desire the office of a bishop; inasmuch as that
man not only does not love at all the sacred office, but even knows not what it is, who,
panting after supreme rule, is fed by the subjection of others in the hidden meditation of
his thought, rejoices in his own praises, lifts up his heart to honour, exults in abundant
affluence. Thus worldly gain is sought under colour of that honour by which worldly gains
should have beth destroyed; and, when the mind thinks to seize on the highest post of
humility for its own elation, it inwardly changes what it outwardly desires.

CHAPTER 1.9: THAT THE MIND OF THOSE WHO WISH FOR PRE-EMINENCE FOR THE MOST PART FLATTERS ITSELF WITH A FEIGNED PROMISE OF GOOD WORKS

But for the most part those who covet pastoral authority mentally propose to themselves
some good works besides, and, though desiring it with a motive of pride, still muse how
they will effect great things: and so it comes to pass that the motive suppressed in the
depths of the heart is one thing, another what the surface of thought presents to the
muser's mind. For the mind itself lies to itself about itself, and feigns with respect to
good work to love what it does not love, and with respect to the world's glory not to love
what it does love. Eager for domination, it becomes timid with regard to it while in
pursuit, audacious after attainment. For, while advancing towards it, it is in trepidation
lest it should not attain it; but all at once, on having attained, thinks what it has
attained to be its just due. And, when it has once begun to enjoy the office of its
acquired dominion in a worldly way, it willingly forgets what it has cogitated in a
religious way. Hence it is necessary that, when such cogitation is extended beyond wont,
the mind's eye should be recalled to works already accomplished, and that every one should
consider what he has done as a subordinate; and so may he at once discover whether as a
prelate he will be able to do the good things he has proposed to do.

For one can by no means learn humility in a high place who has not ceased to be proud
while occupying a low one: one knows not how to fly from praise when it abounds, who has
learnt to pant for it when it was wanting: one can by no means overcome avarice, when
advanced to the sustentation of many, whom his own means could not suffice for himself
alone. Wherefore from his past life let every one discover what he is, lest in his craving
for eminence the phantom of his cogitation illude him. Nevertheless it is generally the
case that the very practice of good deeds which was maintained in tranquillity is lost in
the occupation of government; since even an unskilful person guides a ship along a
straight course in a cain, sea; but in one disturbed by the waves of tempest even the
skilled sailor is confounded. For what is eminent dominion but a tempest of the mind, in
which the ship of the heart is ever shaken by hurricanes of thought, is incessantly driven
hither and thither, so as to be shattered by sudden excesses of word and deed, as if by
opposing rocks? In the midst of all these dangers, then, what course is to be followed,
what is to be held to, except that one who abounds in virtues should accede to government
under compulsion, and that one who is void of virtues should not, even under compulsion,
approach it?

As to the former, let him beware lest, if he refuses altogether, he be as one who binds up
in a napkin the money which he has received, and be judged for hiding it (Matth. xxv. 18).
For, indeed, to bind up in a napkin is to hide gifts received under the listlessness of
sluggish torpor. But, on the other hand, let the latter, when he craves government, take
care lest, by his example of evil deeds, he become an obstacle to such as are journeying
to the entrance of the kingdom, after the manner of the Pharisees, who, according to the
Master's voice (Matth. xxiii. 13), neither go in themselves nor stiffer others to go in.
And he should also consider how, when an elected prelate undertakes the cause of the
people, he goes, as it were, as a physician to one that is sick. If, then, ailments still
live in his body, what presumption is his, to make haste to heal the smitten, while in his
own face carrying a sore!

CHAPTER 1.10: WHAT MANNER OF MAN OUGHT TO COME TO RULE

That man, therefore, ought by all means to be drawn with cords to be an example of good
living who already lives spiritually, dying to all passions of the flesh; who disregards
worldly prosperity; who is afraid of no adversity; who desires only inward wealth; whose
intention the body, in good accord with it, thwarts not at all by its frailness, nor the
spirit greatly by its disdain: one who is not led to covet the things of others, but gives
freely of his own; who through the bowels of compassion is quickly moved to pardon, yet is
never bent down from the fortress of rectitude by pardoning more than is meet; who
perpetrates no unlawful deeds, yet deplores those perpetrated by others as though they
were his own; who out of affection of heart sympathizes with another's infirmity, and so
rejoices in the good of his neighbour as though it were his own advantage; who so
insinuates himself as an example to others in all he does that among them he has nothing,
at any rate of his own past deeds, to blush for; who studies so to live that he may be
able to water even dry hearts with the streams of doctrine; who has already learnt by the
use and trial of prayer that he can obtain what he has requested from the Lord, having had
already said to him, as it were, through the voice of experience, While thou art yet
speaking, I will say, Here am I (Isai. lviii. 9).

For if perchance any one should come to us asking us to intercede for him with some great
man, who was incensed against him, but to us unknown, we should at once reply, We cannot
go to intercede for you, since we have no familiar acquaintance with that man. If, then, a
man blushes to become an intercessor with another man on whom he has no claim, with what
idea can any one grasp the post of intercession with God for the people, who does not know
himself to be in favour with Him through the merit of his own life? And how can he ask of
Him pardon for others while ignorant whether towards himself He is appeased? And in this
matter there is yet another thing to be more anxiously feared; namely, lest one who is
supposed to be competent to appease wrath should himself provoke it on account of guilt of
his own. For we all know well that, when one who is in disfavour is sent to intercede with
an incensed person, the mind of the latter is provoked to greater severity. Wherefore let
one who is still tied and bound with earthly desires beware lest by more grievously
incensing the strict judge, while he delights himself in his place of honour, he become
the cause of ruin to his subordinates.

CHAPTER 1.11: WHAT MANNER OF MAN OUGHT NOT TO COME TO RULE

Wherefore let every one measure himself wisely, lest he venture to assume a place of rule,
while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves
desire to become an intercessor for the faults of others. For on this account it is said
to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout
their generations that hath a blemish, he shall not offer loaves of bread to the Lord his
God (Lev. xxi. 17). And it is also immediately subjoined; If he be blind, if he be lame,
if he have either a small or a large and crooked nose, if he be brokenfooted or
brokenhanded, if he be hunchbacked, if he be bleareyed (lippus), if he have a where speck
(albuginem) in his eye, if chronic stables, if impetigo in his body, or if he be ruptured
(ponderosus) (Ibid. 18 ). For that man is indeed blind who is unacquainted with the light
of supernal contemplation, who, whelmed in the darkness of the present life, while he
beholds not at all by loving it the light to come, knows not whither he is' advancing
thesteps of his conduct. Hence by Hannah prophesying it is said, He will keep the feet of
his saints, and the wicked shall be silent in darkness (1 Kings ii. 9).

But that man is lame who does indeed see in what direction he ought to go, but, through
infirmity of purpose, is unable to keep perfectly the way of life which he sees, because,
while unstable habit rises not to a settled state of virtue, the steps of conduct do not
follow with effect the aim of desire. Hence it is that Paul says, Lift up the hands which
hang down, and the feeble knees, and make straight paths for your feet, lest that which is
lame be turned out of the way; but let it rather be healed (Heb. xii. 12, 13). But one
with a small nose is he who is not adapted for keeping the measure of discernment. For
with the nose we discern sweet odours and stenches: and so by the nose is properly
expressed discernment, through which we choose virtues and eschew sins. Whence also it is
said in praise of the bride, Thy nose is as the tower which is in Lebanon (Cant. vii. 4);
because, to wit, Holy Church, by discernment, espies assaults issuing from this or that
quarter, and detects from an eminence the coming wars of vices. But there are some who,
not liking to be thought dull, busy themselves often more than needs in various
investigations, and by reason of too great subtilty are deceived. Wherefore this also is
added, Or have a large and crooked nose.

For a large and crooked nose is excessive subtility of discernment, which, having become
unduly excrescent, itself confuses the correctness of its own operation. But one with
broken foot or hand is he who cannot walk in the way of God at all, and is utterly without
part or lot in good deeds, to such degree that he does not, like the lame man, maintain
them however weakly, but remains altogether apart from them. But the hunchbacked is he
whom the weight of earthly care bows down, so that he never looks up to the things that
are above, but is intent only on what is trodden on among the lowest. And he, should he
ever hear anything of the good things of the heavenly country, is so pressed down by the
weight of perverse custom, that he lifts not the face of his heart to it, being unable to
erect the posture of his thought, which the habit of earthly care keeps downward bent. Of
this kind of men the Psalmist says, I am bent down and am brought low continually (Ps.
xxxviii 8). The fault of such as these the Truth in person reprobates, saying, But the
seed which fell among thorns are they which, when they have heard the word, go forth, and
are choked with cares and riches and pleasures of life, and bear no fruit (Luke viii. 14).
But the blear eyed is he whose native wit flashes out for cognition of the truth, and yet
carnal works obscure it.

For in the blear-eyed the pupils are sound; but the eyelids, weakened by defluxion of
humours, become gross; and even the brightness of the pupils is impaired, because they are
worn continually by the flux upon them. The blear-eyed, then, is one whose sense nature
has made keen, but whom a depraved habit of life confuses. To him it is well said through
the angel, Anoint thine eyes with eyesalve that thou mayest see (Apoc. iii. 18). For we
may be said to anoint our eyes with eyesalve that we may see, when we aid the eye of our
understanding for perceiving the clearness of the true light with the medicament of good
conduct. But that man has a white speck in his eye who is not permitted to see the light
of truth, in that he is blinded by the arrogant assumption of wisdom or of righteousness.
For the pupil of the eye, when black, sees; but, when it bears a white speck, sees
nothing; by which we may understand that the perceiving sense of human thought, if a man
understands himself to be a fool and a sinner, becomes cognizant of the clearness of
inmost light; but, if it attributes to itself the whiteness of righteousness or wisdom, it
excludes itself from the light of knowledge from above, and by so much the more fails
entirely to penetrate the clearness of the true light, as it exalts itself within itself
through arrogance; as of some it is said, Professing themselves to be wise, they became
fools (Rom.

i. 22). But that man has chronic scabies whom the wantonness of the flesh without cease
overmasters. For in scabies the violent heat of the bowels is drawn to the skin; whereby
lechery is rightly designated, since, if the heart's temptation shoots forth into action,
it may be truly said that violent internal heat breaks out into stables of the skin: and
it now wounds the body outwardly, because, while sensuality is not repressed in thought,
it gains the mastery also in action. For Paul had a care to cleanse away this itch of the
skin, when he said, Let no temptation take you but such as is human (1 Cor. x. 13); as if
to say plainly, It is human to suffer temptation in the heart; but it is devilish, in the
struggle of temptation, to be also overcome in action. He also has impetigo in his body
whosoever is ravaged in the mind by avarice; which, if not restrained in small things,
does indeed dilate itself without measure.

For, as impetigo invades the body without pain, and, spreading with no annoyance to him
whom it invades, disfigures the comeliness of the members, so avarice, too, exulcerates,
while it pleases, the mind of one who is captive to it. As it offers to the thought one
thing after another to be gained, it kindles the fire of enmities, and gives no pain with
the wounds it causes, because it promises to the fevered mind abundance out of sin. But
the comeliness of the members is destroyed, because the beauty of other virtues is also
hereby marred: and it exulcerates as it were the whole body, in that it corrupts the mind
with vices of all kinds; as Paul attests, saying, The love of money is the root of all
evils (1 Tim. vi. 10). But the ruptured one is he who does not carry turpitude into
action, but yet is immoderately weighed down by it in mind through continual cogitation;
one who is indeed by no means carried away to the extent of nefarious conduct; but his
mind still delights itself without prick of repugnance in the pleasure of lechery. For the
disease of rupture is when humor viscerum ad virilia labitur, quae propeta cum malestin
dedecatis intumescunt. He, then, may be said to be ruptured who, letting all his thoughts
flow down to lasciviousness, bears in his heart a weight of turpitude; and, though not
actually doing deeds of shame, nevertheless in mind is not withdrawn from them. Nor has he
power to rise to the practice of good living before the eyes of men, because, hidden
within him, the shameful weight presses him down. Whosoever, therefore, is subjected to
any one of these diseases is forbidden to offer loaves of bread to the Lord, lest in sooth
he should be of no avail for expiating the sins of others, being one who is still ravaged
by his own.

And now, having briefly shewn after what manner one who is worthy should come to pastoral
authority, and after what manner one who is unworthy should be greatly afraid, let us now
demonstrate after what manner one who has attained to it worthily should live in it.

PART TWO: THE LIFE OF THE RULER

CHAPTER 2.1: HOW ONE WHO HAS IN DUE ORDER ARRIVED AT A PLACE OF RULE OUGHT TO DEMEAN HIMSELF IN IT

The conduct of a prelate ought so far to transcend the conduct of the people as the life
of a shepherd is wont to exalt him above the flock. For one whose estimation is such that
the people are called his flock is bound anxiously to consider what great necessity is
laid upon him to maintain rectitude. It is necessary, then, that in thought he should be
pure, in action chief; discreet in keeping silence, profitable in speech; a near neighbour
to every one in sympathy, exalted above all in contemplation; a familiar friend of good
livers through humility, unbending against the vices of evil-doers through zeal for
righteousness; not relaxing in his care for what is inward from being occupied in outward
things, nor neglecting to provide for outward things in his solicitude for what is inward.
But the things which we have thus briefly touched on let us now unfold and discuss more at
length.

CHAPTER 2.2: THAT THE RULER SHOULD BE PURE IN THOUGHT

The ruler should always be pure in thought, inasmuch as no impurity ought to pollute him
who has undertaken the office of wiping away the stains of pollution in the hearts of
others also; for the hand that would cleanse from dirt must needs be clean, test, being
itself sordid with clinging mire, it soil whatever it touches all the more. For on this
account it is said through the prophet, Be ye clean that bear the vessels of the Lord
(Isai. lii 11). For they bear the vessels of the Lord who undertake, on the surety of
their own conversation, to conduct the souls of their neighbours to the eternal sanctuary.
Let them therefore perceive within themselves how purified they ought to be who carry in
the bosom of their own personal responsibility living vessels to the temple of eternity.
Hence by the divine voice it is enjoined (Exod. xxviii. 15), that on the breast of Aaron
the breastplate of judgment should be closely pressed by binding fillets; seeing that lax
cogitations should by no means possess the priestly heart, but reason alone constrain it;
nor should he cogitate anything indiscreet or unprofitable, who, constituted as he is for
example to others, ought to shew in the gravity of his life what store of reason he
carries in his breast. And on this breastplate it is further carefully prescribed that the
names of the twelve patriarchs should be engraved.

For to carry always the fathers registered on the breast is to think without intermission
on the lives of the ancients. For the priest then walks blamelessly when he pores
continually on the examples of the fathers that went before him, when he considers without
cease the footsteps of the Saints, and keeps down unlawful thoughts, lest he advance the
foot of his conduct beyond the limit of order. And it is also well called the breastplate
of judgment, because the ruler ought ever with subtle scrutiny to discern between good and
evil, and studiously consider what things are suitable for what, and when and how; nor
should he seek anything for himself, but esteem his neighbours' good as his own advantage.
Hence in the same place it is written, But thou shall put in the breastplate of Aaron
doctrine and truth , which shall be upon Aaron's breast, when he goeth in before the Lord,
and he shall bear the judgment of the children of Israel upon his breast in the sight of
the Lord continually (Ibid. 30). For the priest's bearing the judgment of the children of
lsrael on his breast before the face of the' Lord means his examining the causes of his
subjects with regard only to the mind of the judge within, so that no admixture of
humanity cleave to him in what he dispenses as standing in God's stead, lest private
vexation should exasperate the keenness of his censure.

And while he shews himself zealous against the vices of others, let him get rid of his own
lest either latent grudge vitiate the calmness of his judgment, or headlong anger disturb
it. But when the terror of Him who presides over all things is considered (that is to say
of the judge within), not without great fear may subjects be governed. And such fear
indeed purges, while it humiliates, the mind of the ruler, guarding it against being
either lifted up by presumption of spirit, or defiled by delight of the flesh, or obscured
by importunity of dusty thought through lust for earthly things. These things, however,
cannot but knock at the ruler's mind: but it is necessary to make haste to overcome them
by resistance, lest the vice which tempts by suggestion should subdue by the softness of
delight, and, this being tardily expelled from the mind, should slay with the sword of
consent.

CHAPTER 2.3: THAT THE RULER SHOULD BE ALWAYS CHIEF IN ACTION

The ruler should always be chief in action, that by his living he may point out the way of
life to those that are put under him, and that the flock, which follows the voice and
manners of the shepherd, may learn how to walk better through example than through words
For he who is required by the necessity of his position to speak the highest things is
compelled by the same necessity to exhibit the highest things. For that voice more readily
penetrates the hearer's heart, which the speaker's life commends, since what he commands
by speaking he helps the doing of by shewing. Hence it is said through the prophet, Get
thee up into the high mountain, thou that bringest good tidings to Sion (Isai. xl. 9):
which means that he who is engaged in heavenly preaching should already have forsaken the
low level of earthly works, and appear as standing on the summit of things, and by so much
the more easily should draw those who are under him to better things as by the merit of
his life he cries aloud from heights above. Hence under the divine law the priest receives
the shoulder for sacrifice, and this the right one and separate (Exod. xxix. 22); to
signify that his action should be not only profitable, but even singular;

and that he should not merely do what is right among bad men, but transcend even the well-
doers among those that are under him in the virtue of his conduct, as he surpasses them in
the dignity of his order. The breast also together with the shoulder is assigned to him
for eating, that he may learn to immolate to the Giver of all that of himself which he is
enjoined to take of the Sacrifice; that he may not only in his breast entertain right
thoughts, but with the shoulder of work invite those who behold him to things on high;
that he may covet no prosperity of the present life, and fear no adversity; that, having
regard to the fear within him, he may despise the charm of the world, but considering the
charm of inward sweetness, may despise its terrors. Wherefore by command of the supernal
voice (Exod. xxix. 5) the priest is braced on each shoulder with the robe of the ephod,
that he may be always guarded against prosperity and adversity by the ornament of virtues;
so that walking, as S. Paul says (2 Cor. vi 7), in the armour of righteousness an the
right hand and an the left, while he strives only after those things which are before, he
may decline on neither side to low delight. Him let neither prosperity elate nor adversity
perturb; let neither smooth things coax him to the surrender of his will, nor rough things
press him down to despair;

so that, while he humbles the bent of his mind to no passions, he may shew with how great
beauty of the ephod he is covered on each shoulder. Which ephod is also rightly ordered to
be made of gold, blue, purple, twice dyed scarlet, and flue twined linen (Exod. xxviii.
8), that it may be shewn by how great diversity of virtues the priest ought to be
distinguished. Thus in the priest's robe before all things gold glitters, to shew that he
should shine forth principally in the understanding of wisdom. And with it blue, which is
resplendent with aerial colour, is conjoined, to shew that through all that he penetrates
with his understanding he should rise above earthly favours to the love of celestial
things; test, while caught unawares by his own praises, he be emptied of his very
understanding of the truth. With gold and blue, purple also is mingled: which means, that
the priest's heart, while hoping for the high things which he preaches, should repress in
itself even the suggestions of vice, and as it were in virtue of a royal power, rebut
them, in that he has regard ever to the nobility of inward regeneration, and by his
manners guards his right to the robe of the heavenly kingdom. For it is of this nobility
of the spirit that it is said through Peter, Ye are a chosen generation, a royal
priesthood (1 Pet.

ii. 9) With respect also to this power, whereby we subdue vices, we are fortified by the
voice of John, who says, As many as received Him, to them gave He power to become the sons
of God (John i. 12). This dignity of fortitude the Psalmist has in view when he says, But
with me greatly honoured have been Thy friends, O God; greatly strengthened has been their
principality (Ps. cxxxviii. 17). For truly the mind of saints is exalted to princely
eminence while outwardly they are seen to suffer abasement. But with gold, blue, and
purple, twice died scarlet is conjoined, to show that all excellences of virtue should be
adorned with charity in the eyes of the judge within; and that whatever glitters before
men may be lighted up in sight of the hidden arbiter with the flame of inward love. And,
further, this charity, since it consists in love at once of God and of our neighbour, has,
as it were, the lustre era double dye. He then who so pants after the beauty of his Maker
as to neglect the care of his neighbours, or so attends to the care of his neighbours as
to grow languid in divine love, whichever of these two things it may be that he neglects,
knows not what it is to have twice dyed scarlet in the adornment of his ephod. But, while
the mind is intent on the precepts of charity, it undoubtedly remains that the flesh be
macerated through abstinence.

Hence with twice dyed scarlet fine twined linen is conjoined. For fine linen (byssus)
springs from the earth with glittering show: and what is designated by fine linen but
bodily chastity shining white in the comeliness of purity? And it is also twisted for
being interwoven into the beauty of the ephod, since the habit of chastity, then attains
to the perfect whiteness of purity when the flesh is worn by abstinence. And, since the
merit of affliction of the flesh profits among the other virtues, fine twined linen shews
white, as it were, in the diverse beauty of the ephod.

CHAPTER 2.4: THAT THE RULER SHOULD BE DISCREET IN KEEPING SILENCE, PROFITABLE IN SPEECH

The ruler should be discreet in keeping silence, profitable in speech; lest he either
utter what ought to be suppressed or suppresswhat he ought to utter. For, as incautious
speaking leads into error, so indiscreet silence leaves in error those who might have been
instructed. For often improvident rulers, fearing to lose human favour, shrink timidly
from speaking freely the things that are right; and, according to the voice of the Truth
(Joh. x. 12), serve unto the custody of the flock by no means with the zeal of shepherds,
but in the way of hirelings; since they fly when the wolf cometh if they hide themselves
under silence. For hence it is that the Lord through the prophet upbraids them, saying,
Dumb dogs, that cannot bark (Isai. lvi. 10). Hence again He complains, saying, Ye have not
gone up against the enemy, neither opposed a wall for the house of Israel, to stand in the
battle in the day of the Lord (Ezek. xiii. 5). Now to go up against the enemy is to go
with free voice against the powers of this world for defence of the flock; and to stand in
the battle in the day of the Lord is out of love of justice to resist bad men when they
contend against us. For, for a shepherd to have feared to say what is right, what else is
it but to have turned his back in keeping silence?

But surely, if he puts himself in front for the flock, he opposes a wall against the enemy
for the house of Israel. Hence again to the sinful people it is said, Thy prophets have
seen false and foolish things for thee: neither did they discover thine iniquity, to
provoke thee to repentance (Lam. ii. 14). For in sacred language teachers are sometimes
called prophets, in that, by pointing out how fleeting are present things, they make
manifest the things that are to come. And such the divine discourse convinces of seeing
false things, because, while fearing to reprove faults, they vainly flatter evil doers by
promising security: neither do they at all discover the iniquity of sinners, since they
refrain their voice from chiding. For the language of reproof is the key of discovery,
because by chiding it discloses the fault of which even he who has committed it is often
himself unaware. Hence Paul says, That he may be able by sound doctrine even to convince
the gainsayers (Tit. i. 9). Hence through Moloch; it is said. The priest's lips keep
knowledge, and they shall seek the law at his mouth (Malac. ii. 7). Hence through Isaiah
the Lord admonishes, saying, Cry aloud, spare not, lift up thy voice like a trumpet (Isai.
lviii. 1). For it is true that whosoever enters on the priesthood undertakes the office of
a herald, so as to walk, himself crying aloud, before the coming of the judge who follows
terribly.

Wherefore, if the priest knows not how to preach, what voice of a loud cry shall the mute
herald utter? For hence it is that the Holy Spirit sat upon the first pastors under the
appearance of tongues (Acts ii. 3); because whomsoever He has filled, He himself at once
makes eloquent. Hence it is enjoined on Moses that when the priest goes into the
tabernacle he shall be encompassed with bells (Exod. xxviii. 33); that is, that be shall
have about him the sounds of preaching, lest he provoke by his silence the judgment of Him
Who beholds him from above. For it is written, That his sound may be heard when he goeth
in unto the holy place before the Lord and when he cometh out, that he die not (Exod.
xxviii. 35). For the priest, when he goeth in or cometh out, dies if a sound is not heard
from him, because he provokes the wrath of the hidden judge, if he goes without the sound
of preaching. Aptly also are the bells described as inserted in his vestments. For what
else ought we to take the vestments of the priest to be but righteous works; as the
prophet attests when he says, Let Thy priests be clothed with righteousness (Ps. cxxxi.
9)? The bells, therefore, are inherent in his vestments to signify that the very works of
the priest should also proclaim the way of life together with the sound of his tongue.

But, when the ruler prepares himself for speaking, let him bear in mind with what studious
caution he ought to speak, lest, if he be hurried inordinately into speaking, the hearts
of hearers be smitten with the wound of error and, while he perchance desires to seem wise
he unwisely sever the bond of unity. For on this account the Truth says, Have salt in
yourselves, and have peace one with another (Mark ix. 49). Now by salt is denoted the word
of wisdom. Let him, therefore, who strives to speak wisely fear greatly, lest by his
eloquence the unity of his hearers be disturbed. Hence Paul says, Not to be more wise than
behaveth to be wise, but to be wise unto sobriety (Rom. xii. 3). Hence in the priest's
vestment, according to Divine precept, to bells are added pomegranates (Exod. xxviii. 34).
For what is signified by pomegranates but the unity of the faith? For, as within a
pomegranate many seeds are protected by one outer rind, so the unity of the faith
comprehends the innumerable peoples of holy Church, whom a diversity of merits retains
within her. Lest then a ruler should be unadvisedly hurried into speaking, the Truth in
person proclaims to His disciples this which we have already cited, Have salt in
yourselves, and have peace one with another (Mark ix. 49). It is as though He should say
in a figure through the dress of the priest:

Join ye pomegranates to bells, that in all ye say ye may with cautious watchfulness keep
the unity of the faith. Rulers ought also to guard with anxious thought not only against
saying in any way what is wrong, but against uttering even what is right overmuch and
inordinately; since the good effect of things spoken is often lost, when enfeebled to the
hearts of hearers by the incautious importunity of loquacity; and this same loquacity,
which knows not how to serve for the profit of the hearers, also defiles the speaker.
Hence it is well said through Moses, The man that hath a flux of seed shall be unclean
(Levit. xv. 2). For the quality of the speech that is heard is the seed of the thought
which follows, since, while speech is conceived through the ear, thought is engendered in
the mind. Whence also by the wise of this world the excellent preacher was called a sower
of words (seminiverbius) (Acts xvii. 18). Wherefore, he that suffers from a flux of seed
is pronounced unclean, because, being addicted to much speaking, he defiles himself by
that which, had it been orderly issued, might have produced the offspring of right thought
in the hearts of hearers; and, while he incautiously spends himself in loquacity, he sheds
his seed not so as to serve for generation, but unto uncleanness.

Hence Paul also, in admonishing his disciple to be instant in preaching, when he says, I
charge thee before God and Christ Jesus, Who shall judge the quick and the dead by His
appearing and His kingdom, preach the word, be instant opportunely, importunely (2 Tim.
iv. 1), being about to say importunely, premises opportunely, because in truth importunity
mars itself to the mind of the hearer by its own very cheapness, if it knows not how to
observe opportunity.

CHAPTER 2.5: THAT THE RULER SHOULD BE A NEAR NEIGHBOUR TO EVERY ONE IN COMPASSION, AND EXALTED ABOVE ALL IN CONTEMPLATION

The ruler should be a near neighbour to every one in sympathy, and exalted above all in
contemplation, so that through the bowels of loving-kindness he may transfer the
infirmities of others to himself, and by loftiness of speculation transcend even himself
in his aspiration after the invisible; lest either in seeking high things he despise the
weak things of his neighbours, or in suiting himself to the weak things of his neighbours
he relinquish his aspiration after high things. For hence it is that Paul is caught up
into Paradise (2 Cor. xii. 3) and explores the secrets of the third heaven, and, yet,
though borne aloft in that contemplation of things invisible, recalls the vision of his
mind to the bed of the carnal, and directs how they should have intercourse with each
other in their hidden privacy, saying, But on account of fornication let every man have
his own wife, and let every woman have her own husband. Let the husband render unto the
wife her due, and likewise the wife unto the husband (1 Cor. vii. 2). And a little after
(Ibid. v. 5), Defraud ye not one the other, except it be with consent for a time, that ye
may give yourselves to prayer, and come together again, that Satan tempt you not. Lo, he
is already initiated into heavenly secrets, and yet through the bowels of condescension he
searches into the bed of the carnal;

and the same eye of the heart which in his elevation he lifts to the invisible, he bends
in his compassion upon the secrets of those who are subject to infirmity. In contemplation
he transcends heaven, and yet in his anxious care deserts not the couch of the carnal;
because, being joined at once to the highest and to the lowest by the bond of charity,
though in himself mightily caught up in the power of the spirit into the heights above,
yet among others, in his loving-kindness, he is content to become weak. Hence, therefore,
he says, Who is weak, and I am not weak? Who is offended, and I burn not? (2 Cor. xi. 29).
Hence again he says, Unto the Jews I became as a Jew (1 Cor. ix. 20). Now he exhibited
this behaviour not by losing hold of his faith, but by extending his loving-kindness; so
as, by transferring in a figure the person of unbelievers to himself, to learn from
himself how they ought to have compassion shewn them; to the end that he might bestow on
them what he would have rightly wished to have had bestowed upon himself, had he been as
they. Hence again he says, Whether we be beside ourselves, it is to God: or whether we be
sober, it is for you (2 Cor. v. 13). For he had known how both to transcend himself in
contemplation, and to accommodate himself to his hearers in condescension.

Hence Jacob, the Lord looking down from above, and oil being poured down on the stone, saw
angels ascending and descending (Gen. xxviii. 12); to signify, that true preachers not
only aspire in contemplation to the holy head of the Church, that is to the Lord, above,
but also descend in commiseration downward to His members. Hence Moses goes frequently in
and out of the tabernacle, and he who is wrapped into contemplation within is busied
outside with the affairs of those who are subject to infirmity. Within he considers the
secret things of God; without he carries the burdens of the carnal. And also concerning
doubtful matters he always recurs to the tabernacle, to consult the Lord before the ark of
the covenant; affording without doubt an example to rulers; that, when in the outside
world they are uncertain how to order things, they should return to their own soul as
though to the tabernacle, and, as before the ark of the covenant, consult the Lord, if so,
they may search within themselves the pages of sacred utterance concerning that whereof
they doubt. Hence the Truth itself, manifested to us through susception of our humanity,
continues in prayer on the mountain, but works miracles in the cities (Luke vi. 12), thus
laying down the way to be followed by good rulers; that, though already in contemplation
aspiring to the highest things, they should mingle in sympathy with the necessities of the
infirm;

since charity then rises wonderfully to high things when it is compassionately drawn to
the low things of neighbours; and the more kindly it descends to the weak things of this
world, the more vigorously it recurs to the things on high. But those who are over others
should shew themselves to be such that their subjects may not blush to disclose even their
secrets to them; that the little ones, vexed with the waves of temptation, may have
recourse to their pastors heart as to a mother's breast, and wash away the defilement they
foresee to themselves from the filth of the sin that buffets them in the solace of his
exhortation and in the tears of prayer. Hence also it is that before the doors of the
temple the brazen sea for washing the hands of those who enter, that is the lover, is
supported by twelve oxen (1 Kings vii. 23, seq.), whose faces indeed stand out to view,
but whose hinder parts are hidden. For what is signified by the twelve oxen but the whole
order at pastors, of whom the law says, as explained by Paul, Thou shall not muzzle the
mouth of the ox that treadeth out the corn (1 Cor. ix. 9; ex Deut. xxv. 4)? Their open
works indeed we see; but what remains to them behind in the hidden retribution of the
strict judge we know not.

Yet, when they prepare the patience of their condescension for cleansing the sins of their
neighbours in confession, they support, as it were, the laver before the doors of the
temple; that whosoever is striving to enter the gate of eternity may shew his temptations
to his pastor's heart, and, as it were, wash the hands of his thought and of his deed in
the layer of the oxen. And for the most part it comes to pass that, while the ruler's mind
becomes aware, through condescension, of the trials of others, it is itself also attacked
by the temptations whereof it hears; since the same water of the layer in which a
multitude of people is cleansed is undoubtedly itself defiled. For, in receiving the
pollutions of those who wash, it loses, as it were, the calmness of its own purity. But of
this the pastor ought by no means to be afraid, since, under God, who nicely balances all
things, he is the more easily rescued from his own temptations as he is more
compassionately distressed by those of others.

CHAPTER 2.6: THAT THE RULER SHOULD BE, THROUGH HUMILITY, A COMPANION OF GOOD LIVERS, BUT, THROUGH THE ZEAL OF RIGHTEOUSNESS, RIGID AGAINST THE VICES OF EVILDOERS

The ruler should be, through humility, a companion of good livers, and, through the zeal
of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer
himself to the good, and yet, when the fault of the bad requires it, he be at once
conscious of the power of his priority; to the end that, while among his subordinates who
live well he waives his rank and accounts them as his equals, he may not fear to execute
the laws of rectitude towards the perverse. For, as I remember to have said in my book on
morals (Lib. xxi., Moral, cap. 10, nunc. n. 22), it is clear that nature produced all men
equal; but, through variation in the order of their merits, guilt puts some below others.
But the very diversity which has accrued from vice is ordered by divine judgment, so that,
since all men cannot stand on an equal footing, one should be ruled by another. Hence all
who are over others ought to consider in themselves not the authority of their rank, but
the equality of their condition and rejoice not to be over men, but to do them good. For
indeed our ancient fathers are said to have been not kings of men, but shepherds of
flocks. And, when the Lord said to Noe and his children, Increase and multiply, and
replenish the earth (Gen. ix. 1), He at once added, And let the fear of you and the dread
of you be upon all the beasts of the earth.

Thus it appears that, whereas it is ordered that the fear and the dread should be upon the
beasts of the earth, it is forbidden that it should be upon men. For man is by nature
preferred to the brute beasts, but not to other men; and therefore it is said to him that
he should be feared by the beasts, but not by men; since to wish to be feared by one's
equal is to be proud against nature. And yet it is necessary that rulers should be feared
by their subjects, when they find that God is not feared by them; so that those who have
no dread of divine judgments may at any rate, through human dread, be afraid to sin. For
superiors by no means shew themselves proud in seeking to inspire this fear, in which they
seek not their own glory, but the righteousness of their subordinates. For in exacting
fear of themselves from such as live perversely, they Lord it, as it were, not over men,
but over beasts, inasmuch as, so far as their subordinates are bestial, they ought also to
lie subdued to dread.

But commonly a ruler, from the very fact ofhis being pre-eminent over others, is puffed up
with elation of thought; and, while all things serve his need, while his commands are
quickly executed after his desire, while all his subjects extol with praises what he has
done well, but have no authority to speak against what he has done amiss, and while they
commonly praise even what they ought to have reproved, his mind, seduced by what is
offered in abundance from below, is lifted up above itself; and, while outwardly
surrounded by unbounded favour, he loses his inward sense of truth; and, forgetful of
himself, he scatters himself on the voices of other men, and believes himself to be such
as outwardly he hears himself called rather than such as he ought inwardly to have judged
himself to be. He looks down on those who are under him, nor does he acknowledge them as
in the order of nature his equals; and those whom he has surpassed in the accident of
power he believes himself to have transcended also in the merits of his life; he esteems
himself wiser than all whom he sees himself to excel in power. For indeed he establishes
himself in his own mind on a certain lofty eminence, and, though bound together in the
same condition of nature with others, he disdains to regard others from the same level;
and so he comes to be even like him of whom it is written, He beholdeth all high things:

he is a king over all the children of pride (Job xli. 25). Nay, aspiring to a singular
eminence, and despising the social life of the angels, he says, I will place my seat in
the north, and I will be like unto the Most High (Isai. xiv. 13). Wherefore through a
marvellous judgment he finds a pit of downfall within himself, while outwardly he exalts
himself on the summit of power. For he is indeed made like unto the apostate angel, when,
being a man, he disdains to be like unto men. Thus Saul, after merit of humility, became
swollen with pride, when in the height of power: for his humility he was preferred, for
his pride rejected; as the Lord attests, Who says, When thou wast little in thine own
sight, did I not make thee the head of the tribes of Israel (1 Sam. xv. 17)? He had before
seen himself little in his own eyes, but, when propped up by temporal power, he no longer
saw himself little. For, preferring himself in comparison with others because he had more
power than all, he esteemed himself great above all. Yet in a wonderful way, when he was
little with himself, he was great with God; but, when he appeared great with himself, he
was little with God. Thus commonly, while the mind is inflated from an affluence of
subordinates, it becomes corrupted to a flux of pride, the very summit of power being
pander to desire.

And in truth he orders this power well who knows how both to maintain it and to combat it.
He orders it well who knows how through it to tower above delinquencies, and knows how
with it to match himself with others in equality. For the human mind commonly is exalted
even when supported by no authority: how much more does it lift itself on high when
authority lends itself to its support! Nevertheless he dispenses this authority aright,
who knows how, with anxious care, both to take of it what is helpful, and also to reject
what tempts, and with it to perceive himself to to be on a par with others, and yet to put
himself above those that sin in his avenging zeal. But we shall more fully understand this
distinction, if we look at the examples given by the first pastor. For Peter, who had
received from God the principality of Holy Church, from Cornelius, acting well and
prostrating himself humbly before him, refused to accept immoderate veneration, saying,
Stand up; do it not; I myself also am a man (Acts x. 26). But, when he discovers the guilt
of Ananias and Sapphira, he soon shews with how great power he had been made eminent above
all others. For by his word he smote their life, which he detected by the penetration of
his spirit; and he recollected himself as chief within the Church against sins, though he
did not acknowledge this, when honour was eagerly paid him, before his brethren who acted
well. In one case holiness of conduct merited the communion of equality; in the other
avenging zeal brought out to view the just claims of authority. Paul, too, knew not
himself as preferred above his brethren who acted well, when he said, Not for that we have
dominion over your faith, but are helpers of your joy (2 Cor. i. 23). And he straightway
added, For by faith ye stand: as if to explain his declaration by saying, For this cause
we have not dominion over your faith, because by faith ye stand; for we are your equals in
that wherein we know you to stand. He knew not himself as preferred above his brethren,
when he said, We became babes in the midst of you (1 Thess. ii. 7); and again, But
ourselves your servants through Christ (2 Cor. iv. 5). But, when he found a fault that
required to be corrected, straightway he recollected himself as a master, saying, What
will ye? Shall I came unto you with a rod (1 Cor. iv. 21)?

Supreme rule, then, is ordered well, when he who presides lords it over vices, rather than
over his brethren. But, when superiors correct their delinquent subordinates, it remains
for them anxiously to take heed how far, while in right of their authority they smite
faults with due discipline, they still, through custody of humility, acknowledge
themselves to be on a par with the very brethren who are corrected; although for the most
part it is becoming that in our silent thought we even prefer the brethren whom we correct
to ourselves. For their vices are through us smitten with the vigour of discipline; but in
those which we ourselves commit we are lacerated by not even a word of upbraiding.
Wherefore we are by so much the more bounden before the Lord as among men we sin
unpunished: but our discipline renders our subordinates by so much the freer from divine
judgment, as it leaves not their faults without retribution here. Therefore, in the heart
humility should be maintained, and in action discipline. And all the time there is need of
sagacious insight, lest, through excessive custody of the virtue of humility, the just
claims of government be relaxed, and lest, while any superior lowers himself more than is
fit, he be unable to restrain the lives of his subordinates under the bond of discipline.
Let rulers, then, maintain outwardly what they undertake for the benefit of others: let
them retain inwardly what makes them fearful in their estimate of themselves.

But still let even their subjects perceive, by certain signs coming out becomingly, that
in themselves they are humble; so as both to see something to be afraid of in their
authority, and to acknowledge something to imitate with respect to humility. Therefore let
those who preside study without intermission that in proportion as their power is seen to
be great externally it be kept down within themselves internally; that it vanquish not
their thought; that the heart be not carried away to delight in it; lest the mind become
unable to control that which in lust of domination it submits itself to. For, lest the
heart of a ruler should be betrayed into elation by delight in personal power, it is
rightly said by a certain wise man They have made thee a leader: lift not up thyself, but
be among them as one of them (Ecclus. xxxii. 1). Hence also Peter says, Not as being lords
over God's heritage, but being made ensamples to the flock (1 Pet. v. 3). Hence the Truth
in person, provoking us to higher virtuous desert, says, Ye know that the princes of the
Gentiles exercise dominion over them, and they that are greater exercise authority upon
them. It shall not be so among you, but whosoever will be greater among you, let him be
your minister; and whosoever will be chief among you, let him be your servant; even as the
San of Man came not to be ministered to, but to minister (Matth. xx. 25).

Hence also He indicates what punishments are in store for the servant who has been elated
by his assumption of government, saying, But and if that evil servant shall say in his
heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to
eat and drink with the drunken, the Lord of that servant shall come in a day when he
looketh not for him, and in an hour that he is not aware of, and shall cut him asunder,
and appoint him his portion with the hypocrites (Matth. xxiv. 48, seq.). For he is rightly
numbered among the hypocrites, who under pretence of discipline turns the ministry of
government to the purpose of domination. And yet sometimes there is more grievous
delinquency, if among perverse persons equality is kept up more than discipline. For Eli,
because, overcome by false affection, he would not punish his delinquent sons, smote
himself along with his sons before the strict judge with a cruel doom (1 Sam. iv. 17, 18).
For on this account it is said to him by the divine voice, Thou hast honoured thy sons
more than Me (Ibid. ii. 29). Hence, too, He upbraids the shepherds through the prophet,
saying, That which was broken ye have not bound up, and that which was cast away ye have
not brought back (Ezek. xxxiv. 4). For one who had been east away is brought back, when
any one who has fallen into sin is recalled to a state of righteousness by the vigour of
pastoral solicitude.

For ligature binds a fracture when discipline subdues a sin, lest the wound should bleed
mortally for want of being compressed by the severity of constraint. But often a fracture
is made worse, when it is bound together unwarily, so that the cut is more severely felt
from being immoderately constrained by ligaments. Hence it is needful that when a wound of
sin in subordinates is repressed by correction, even constraint should moderate itself
with great carefulness, to the end that it may so exercise the rights of discipline
against delinquents as to retain the bowels of loving-kindness. For care should be taken
that a ruder shew himself to his subjects as a mother in loving-kindness, and as a father
in discipline. And all the time it should be seen to with anxious circumspection, that
neither discipline be rigid nor loving-kindness lax. For, as we have before now said in
our book on Morals (Lib. xx., Moral n. 14, c. 8, et ep. 25, lib. 1), there is much wanting
both to discipline and to compassion, if one be had without the other. But there ought to
be in rulers towards their subjects both compassion justly considerate, and discipline
affectionately severe. For hence it is that, as the Truth teaches (Luke x. 34), the man is
brought by the care of the Samaritan half dead into the inn, and both wine and oil are
applied to his wounds; the wine to make them smart, the oil to soothe them.

For whosoever superintends the healing of wounds must needs administer in wine the smart
of pain, and in oil the softness of loving-kindness, to the end that through wine what is
festering may be purged, and through oil what is curable may be soothed. Gentleness, then,
is to be mingled with severity; a sort of compound is to be made of both; so that subjects
be neither exulcerated by too much asperity, nor relaxed by too great kindness. Which
thing, according to the words of Paul (Heb. ix. 4), is well signified by that ark of the
tabernacle, in which, together with the tables, there as a rod and manna; because, if with
knowledge of sacred Scripture in the good rulers breast there is the rod of constraint,
there should be also the manna of sweetness. Hence David says, Thy rod and thy staff, they
have comforted me (Ps. xxiii. 4). For with a rod we are smitten, with a staff we are
supported. If, then, there is the constraint of the rod for striking, there should be also
the comfort of the staff for supporting. Wherefore let there be love, but not enervating;
let there be vigour, but not exasperating; let there be zeal, but not immoderately
burning; let there be pity; but not sparing more than is expedient; that, while justice
and mercy, blend themselves together in supreme rule, he who is at the head may both
soothe the hearts of his subjects in making them afraid, and yet in soothing them
constrain them to reverentialawe.


THE BOOK OF PASTORAL RULE (PART TWO: THE LIFE OF THE RULER – PART THREE: HOW THE RULER SHOULD TEACH AND ADMONISH)
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THE BOOK OF PASTORAL RULE continued

CHAPTER 2.7: THAT THE RULER RELAX NOT HIS CARE FOR THE THINGS THAT ARE WITHIN IN HIS OCCUPATION AMONG THE THINGS THAT ARE WITHOUT, NOR NEGLECT TO PROVIDE FOR THE THINGS THAT ARE WITHOUT IN HIS SOLICITUDE FOR THE THINGS THAT ARE WITHIN

The ruler should not relax his care for the things that are within in his occupation among
the things that are without, nor neglect to provide for the things that are without in his
solicitude for the things that are within; lest either, given up to the things that are
without, he fall away from his inmost concerns, or, occupied only with the things that are
within bestow not on his neighbours outside himself what he owes them. For it is often the
case that some, as if forgetting that they have been put over their brethren for their
souls' sake, devote themselves with the whole effort of their heart to secular concerns;
these, when they are at hand, they exult in transacting, and, even when there is a lack of
them, pant after them night and day with seethings of turbid thought; and when, haply for
lack of opportunity, they have quiet from them, by their very quiet they are wearied all
the more. For they count it pleasure to be tired by action: they esteem it labour not to
labour in earthly businesses. And so it comes to pass that, while they delight in being
hustled by worldly tumults, they are ignorant of the things that are within, which they
ought to have taught to others. And from this cause undoubtedly, the life also of their
subjects is benumbed; because, while desirous of advancing spiritually, it meets a
stumbling-block on the way in the example of him who is set over it.

For when the head languishes, the members fail to thrive; and it is in vain for an army to
follow swiftly in pursuit of enemies if the very leader of the march goes wrong. No
exhortation sustains the minds of the subjects, and no reproof chastises their faults,
because, while the office of an earthly judge is executed by the guardian of souls, the
attention of the shepherd is diverted from custody of the flock; and the subjects are
unable to apprehend the light of truth, because, while earthly pursuits occupy the
pastor's mind, dust, driven by the wind of temptation, blinds the Church's eyes. To guard
against this, the Redeemer of the human race, when He would restrain us from gluttony,
saying, Take heed to yourselves that your hearts be not overcharged with surfeiting and
drunkenness (Luke xxi. 34), forthwith added, Or with cares of this life: and in the same
place also, with design to add fearfulness to the warning, He straightway said, Lest
perchance Pleat day come upon you unawares (lbid.): and He even declares the manner of
that coming, saying, For as a snare shall it came on all them that dwell an the face of
the whole earth (Ibid. 35). Hence He says again, No man can serve two masters (Luke xvi.
13).

Hence Paul withdraws the minds of the religious from consort with the world by summoning,
nay rather enlisting them, when he says, No man that warreth for God entangleth himself
with the affairs of this life, that he may please him to whom he has approved himself (2
Tim. ii. 4). Hence to the rulers of the Church he both commends the studies of leisure and
points out the remedies of counsel, saying, If then ye should have secular judgments, set
them to judge who are contemptible in the church (1 Cor. vi. 4); that is, that those very
persons whom no spiritual gifts adorn should devote themselves to earthly charges. It is
as if he had said more plainly, Since they are incapable of penetrating the inmost things,
let them at any rate employ themselves externally in necessary things. Hence Moses, who
speaks with God (Exod. xviii. 17, 18), is judged by the reproof of Jethro, who was of
alien race, because with ill-advised labour he devotes himself to the people's earthly
affairs: and counsel too is presently given him, that he should appoint others in his
stead for settling earthly strifes, and he himself should be more free to learn spiritual
secrets for the instruction of the people.

By the subjects, then, inferior matters are to be transacted, by the rulers the highest
thought of; so that no annoyance of dust may darken the eye which is placed aloft for
looking forward to the onward steps. For all who preside are the head of their subjects;
and, that the feet may be able to take a straight course, the head ought undoubtedly to
look forward to it from above, lest the feet linger on their onward journey, the body
being bent from its uprightness and the head bowed down to the earth. But with what
conscience can the overseer of souls avail himself among other men of his pastoral
dignity, while engaged himself in the earthly cares which it was his duty to reprehend in
others? And this indeed is what the Lord, in the wrath of just retribution, menaced
through the prophet, saying. And there shall be like people, like priest (Hos. iv. 9). For
the priest is as the people, when one who bears a spiritual office acts as do others who
are still under judgment with regard to their carnal pursuits. And this indeed the prophet
Jeremiah, in the great sorrow of his charity, deplores under the image of the destruction
of the temple, saying, How is the gold become dim! The most excellent colour is changed;
the stones of the sanctuary are poured out in the top of all the streets (Lam. iv. 1). For
what is expressed by gold, which surpasses all other metals, but the excellency of
holiness?

What by the most excellent colour but the reverence that is about religion, to all men
lovely? What are signified by the stones of the sanctuary but persons in sacred orders?
What is figured under the name of streets but the latitude of this present life? For,
because in Greek speech the word for latitude is pla/toj, streets (plateoe) have been so
called from their breadth, or latitude. But the Truth in person says, Broad and spacious
is the way that leadeth to destruction (Matth. vii. 13). Gold, therefore, becomes dim when
a life of holiness is polluted by earthly doings; the most excellent colour is changed,
when the previous reputation of persons who were believed to be living religiously is
diminished. For, when any one after a habit of holiness mixes himself up with earthly
doings, it is as though his colour were changed, and the reverence that surrounded him
grew pale and disregarded before the eyes of men. The stones of the sanctuary also are
poured out into the streets, when those who, for the ornament of the Church, should have
been free to penetrate internal mysteries as it were in the secret places of the
tabernacle seek out the broadways of secular causes outside. For indeed to this end they
were made stones of the sanctuary, that they might appear in the vestment of the high-
priest within the holy of holies.

But when ministers of religion exact not the Redeemer's honour from those that are under
them by the merit of their life, they are not stones of the sanctuary in the ornament of
the pontiff. And truly these stones of the sanctuary lie scattered through the streets,
when persons in sacred orders, given up to the latitude of their own pleasures, cleave to
earthly businesses. And it is to be observed that they are said to be scattered, not in
the streets, but in the top of the streets; because, even when they are engaged in earthly
matters, they desire to appear topmost; so as to occupy the broad ways in their enjoyment
of delight, and yet to be at the top of the streets in the dignity of holiness. Further,
there is nothing to hinder us from taking the stones of the sanctuary to be those of which
the sanctuary was itself constructed; which lie scattered in the top of the streets when
men in sacred orders, in whose office the glory of holiness had previously seemed to
stand, devote themselves out of preference to earthly doings. Secular employments,
therefore, though they may sometimes be endured out of compassion, should never be sought
after out of affection for the things themselves; lest, while they weigh down the mind of
him who loves them, they sink it, overcome by its own burden, from heavenly places to the
lowest. But, on the other hand, there are some who undertake the care of the flock, hut
desire to be so at leisure for their own spiritual concerns as to be in no wise occupied
with external things. Such persons, in neglecting all care for what pertains to the body,
by no means meet the needs of those who are put under them. And certainly their preaching
is for the most part despised; because, while they find fault with the deeds of sinners,
but nevertheless afford them not the necessaries of the present life, they are not at all
willingly listened to. For the word of doctrine penetrates not the mind of one that is in
need, if the hand of compassion commends it not to his heart. But the seed of the word
readily germinates, when the loving-kindness of the preacher waters it in the hearer's
breast.

Whence, for a ruler to be able to infuse what may profit inwardly, it is necessary for
him, with blameless consideration, to provide also for outward things. Let pastors, then,
so glow with ardour in regard to the inward affections of those they have the charge of as
not to relinquish provision also for their outward life. For, as we have said, the heart
of the flock is, even as it were of right, set against preaching, if the care of external
succour be neglected by the pastor. Whence also the first pastor anxiously admonishes,
saying, The elders which are among you I beseech, who am also an elder, and a witness of
the sufferings of Christ, and also a partaker of the glory that shall be revealed, feed
the flock of God which is among you (1 Pet. v. 1): in which place he shewed whether it was
the feeding of the heart or of the body that he was commending, when he forthwith added,
Providing for it, not by constraint, but willingly, according to God, not for filthy
lucre, but of a ready mind. In these words, indeed, pastors are kindly forewarned, lest,
while they satisfy the want of those who are under them, they slay themselves with the
sword of ambition; lest, while through them their neighbours are refreshed with succours
of the flesh, they themselves remain fasting from the bread of righteousness.

This solicitude of pastors Paul stirs up when he says, If any provide not for his own, and
especially for those of his own house, he hath denied the faith, and is worse than an
infidel (1 Tim. v. 8). In the midst of all this, then, they should fear, and watchfully
take heed, lest, while occupied with outward care, they be whelmed away from inward
intentness. For usually, as we have already said, the hearts of rulers, while unwarily
devoting themselves to temporal solicitude, cool in inmost love; and, being carried hither
and thither abroad, fear not to forget that they have undertaken the government of souls.
It is necessary, then, that the solicitude expended on those who are put under us should
be kept within a certain measure. Hence it is well said to Ezekiel, The priests shall not
shave their heads, nor suffer their locks to grow, long, but polling let them poll their
heads (Ezek. xliv. 20). For they are rightly called priests who are set over the faithful
for affording them sacred guidance. But the hairs outside the head are thoughts in the
mind; which, as they spring up insensibly above the brain, denote the cares of the present
life, which, owing to negligent perception, since they sometimes come forth unseasonably,
advance, as it Were, without our feeling them.

Since, then, all who are over others ought indeed to have external anxieties, and yet
should not be vehemently bent upon them, the priests are rightly forbidden either to shave
their heads or to let their hair grow long; that so they may neither cut off from
themselves entirely thoughts of the flesh for the life of those who are under them, nor
again allow them to grow too much. Thus in this passage it is well said, Polling let them
poll their heads; to wit, that the cares of temporal anxiety should both extend themselves
as far as need requires, and yet be cut short soon. lest they grow to an immoderate
extent. When, therefore, through provident care for bodies applied externally life is
protected [or, through provident care applied externally the life of bodies is protected],
and again, through moderate intentness of heart, is not impeded , the hairs on the
priest's head are both preserved to cover the skin, and cut short so as not to veil the
eyes.

CHAPTER 2.8: THAT THE RULER SHOULD NOT SET HIS HEART ON PLEASING MEN, AND YET SHOULD GIVE HEED TO WHAT OUGHT TO PLEASE THEM

Meanwhile it is also necessary for the ruler to keep wary watch, lest the lust of pleasing
men assail him; lest, when he studiously penetrates the things that are within, and
providently supplies the things that are without, he seek to be beloved of those that are
under him more than truth; lest, while, supported by his good deeds, he seems not to
belong to the world, self-love estrange him from his Maker. For he is the Redeemer's enemy
who through the good works which he does covets being loved by the Church instead of Him;
since a servant whom the bridegroom has sent with gifts to the bride is guilty of
treacherous thought if he desires to please the eyes of the bride. And in truth this self-
love, when it has got possession of a ruler's mind, sometimes carries it away inordinately
to softness, but sometimes to roughness. For from love of himself the ruler's mind is
inclined to softness, because, when he observes those that are under him sinning, he does
not presume to reprove them, lest their affection for himself should grow dull; nay
sometimes he smooths down with flatteries the offence of his subordinates which he ought
to have rebuked. Hence it is well said through the prophet, Woe unto them that sew
cushions under every elbow, and make pillows under the head of every stature to catch sows
(Ezek. xiii. 18);

inasmuch as to put cushions under every elbow is to cherish with bland flatteries souls
that are falling from their uprightness and reclining themselves in this world's
enjoyment. For it is as though theelbow of a recumbent person rested on a cushion and his
head on pillows, when the hardness of reproof is withdrawn from one who sins, and when the
softness of favour is offered to him, that he may lie softly in error, while no roughness
of contradiction troubles him. But so rulers who love themselves undoubtedly shew
themselves to those by whom they fear they may be injured in their pursuit of temporal
glory. Such indeed as they see to have no power against them they ever keep down with
roughness of rigid censure, never admonish them gently, but, forgetful of pastoral
kindness, terrify them with the rights of domination. Such the divine voice rightly
upbraids through the prophet, saying, But with austerity and power did ye rule them (Ezek.
xxiv. 4). For, loving themselves more than their Maker, they lift up themselves haughtily
towards those that are under them, considering not what they ought to do, but what they
can do; they have no fear of future judgment they glory insolently in temporal power; it
pleases them to be free to do even unlawful things, and that no one among their
subordinates should contradict them.

He, then, who sets his mind on doing wrong things, and yet wishes all other men to hold
their peace about them, is himself a witness to himself that he desires to be loved
himself more than the truth, which he is unwilling should be defended against him. There
is indeed no one who so lives as not to some extent to fail in duty. He, then, desires the
truth to be loved more fully than himself, who wishes to be spared by no one against the
truth. For hence Peter willingly accepted Paul's rebuke (Galat. ii. 11); hence David
humbly listened to the reproof of his subject (2 Sam. xii. 7); because good rulers, being
themselves unconscious of loving with partial affection, believe the word of free
sincerity from subjects to be the homage of humility. But meanwhile it is necessary that
the care of government be tempered with so great skill of management that the mind of
subjects, when it has become able to feel rightly on some subjects, should so advance to
liberty of speech that liberty still break not out into pride; lest, while liberty of the
tongue is perchance conceded to them overmuch, the humility of their life be lost. It is
to be borne in mind also, that it is fight for good rulers to desire to please men; but
this in order to draw their neighbours by the sweetness of their own character to
affection for the truth;

not that they should long to be themselves loved, but should make affection for themselves
as a sort of road by which to lead the hearts of their hearers to the love of the Creator.
For it is indeed difficult for a preacher who is not loved, however well he may preach, to
be willingly listened to. He, then, who is over others ought to study to be loved to the
end that he may be listened to, and still not seek love its own sake, lest he be found in
the hidden usurpation of his thought to rebel against Him whom in his office he appears to
serve. Which thing Paul insinuates well, when, manifesting the secret of his affection for
us, he says, Even as I please all men in all things (1 Cor. x. 33). And yet he says again,
If I yet pleased men, I should not be the servant of Christ (Gal. i. 10). Thus Paul
pleases, and pleases not; because in that he desires to please he seeks that not he
himself should; please men, but truth through him.

CHAPTER 2.9: THAT THE RULER OUGHT TO BE CAREFUL TO UNDERSTAND HOW COMMONLY VICES PASS THEMSELVES OFF AS VIRTUES

The ruler also ought to understand how commonly vices pass themselves off as virtues. For
often niggardliness palliates itself under the name of frugality, and on the other hand
prodigality hides itself under the appellation of liberality. Often inordinate laxity is
believed to be loving-kindness, and unbridled wrath is accounted the virtue of spiritual
zeal. Often precipitate action is taken for the efficacy of promptness, and tardiness for
the deliberation of seriousness. Whence it is necessary for the ruler of souls to
distinguish with vigilant care between virtues and vices, lest either niggardliness get
possession of his heart while he exults in seeming frugal in expenditure; or, while
anything is prodigally wasted, he glory in being as it were compassionately liberal; or in
remitting what he ought to have smitten he draw on those that are under him to eternal
punishment; or in mercilessly smiting an offence he himself offend more grievously; or by
immaturely anticipating mar what might have been done properly and gravely; or by putting
off the merit of a good action change it to something worse.

CHAPTER 2.10: WHAT THE RULER'S DISCRIMINATION SHOULD BE BETWEEN CORRECTION AND CONNIVANCE, BETWEEN FERVOUR AND GENTLENESS

It should be known too that the vices of subjects ought sometimes to be prudently connived
at, but indicated in that they are connived at; that things, even though openly known,
ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely
investigated; that they ought sometimes to be gently reproved, but sometimes vehemently
censured. For, indeed, some things, as we have said, ought to be prudently connived at,
but indicated in that they are connived at, so that, when the delinquent is aware that he
is discovered and borne with, he may blush to augment those faults which he considers in
himself are tolerated in silence, and may punish himself in his own judgment as being one
whom the patience of his ruler in his own mind mercifully excuses. By such connivance the
Lord well reproves Judah, when He says through the prophet, Thou hast lied, and hast not
remembered Me, nor laid it to thy heart, because I have held My peace and been as one that
saw not (Isai. lvii. 11). Thus He both connived at faults and made them known, since He
both held His peace against the sinner, and nevertheless declared this very thing, that He
had held His peace. But some things, even, though openly known, ought to be seasonably
tolerated; that is, when circumstances afford no suitable opportunity for openly
correcting them. For sores by being unseasonably cut are the worse enflamed and, if
medicaments suit not the time, it is undoubtedly evident that they lose their medicinal
function.

But, while a fitting time for the correction of subordinates is being sought, the patience
of the prelate is exercised under the very weight of their offences. Whence it is well
said by the Psalmist, Sinners have built upon my back (Ps. cxxviii. 3). For on the back we
support burdens; and therefore he complains that sinners had built upon his back, as if to
say plainly, Those whom I am unable to correct I carry as a burden laid upon me. Some
hidden things, however, ought to be closely investigated, that, by the breaking out of
certain symptoms, the ruler may discover all that lies closely hidden in the minds of his
subordinates, and, by reproof intervening at the nick of time, from very small things
become aware of greater ones. Whence it is rightly said to Ezekiel, Son of man, dig in the
wall (Ezek. viii. 8); where the said prophet presently adds, And when l had digged in the
wall, there appeared one door. And he said unto me, Go in, and see the wicked abominations
that they do here. So I went in and saw; and behold every similitude of creeping things,
and abomination of beasts, and all the idols of the house of Israel, were pourtrayed upon
the wall (Ibid. 9, 10). Now by Ezekiel are personified men in authority; by the wall is
signified the hardness of their subordinates. And what is digging in a wall but opening
the hardness of the heart by sharp inquisitions? Which wall when he had dug into, there
appeared a door, because when hardness of heart is pierced either by careful questionings
or by seasonable reproofs, there is shewn as it were a kind of door, through which may
appear the interior of the thoughts in him who is reproved. Whence also it follows well in
that place, Go in and see the wicked abominations that they do here (Ibid.).

He goes in, as it were, to see the abominations, who, by examination of certain symptoms
outwardly appearing, so penetrates the hearts of his subordinates as to become cognizant
of all their illicit thoughts. Whence also he added, And I went in and saw; and behold
every similitude of creeping things, and abomination of beasts (Ibid.). By creeping things
thoughts altogether earthly are signified; but by beasts such as are indeed a little
lifted above the earth, but still crave the rewards ofearthly recompense. For creeping
things cleave to the earth with the whole body; but beasts are in a large part of the body
lifted above the earth. yet are ever inclined to the earth by gulosity. Therefore there
are creeping things within the wall, when thoughts are revolved in the mind which never
rise above earthly cravings. There are also beasts within the wall, when, though some just
and some honourable thoughts are entertained, they are still subservient to appetite for
temporal gains and honour, anti, though in themselves indeed lifted, as one may say, above
the earth, still through desire to curry favour, as through the throat's craving, demean
themselves to what is lowest. Whence also it is well added, And all the idols of the house
of Israel were pourtrayed upon the wall (Ezek. viii.10), inasmuch as it is written, And
covetousness, which is idolatry (Colos. iii. 5).

Rightly therefore after beasts idols are spoken of, because some, though lifting
themselves as it were above the earth by honourable action, still lower themselves to the
earth by dishonourable ambition. And it is well said. Were pourtrayed; since, when the
shows of external things are drawn into one's inner self, whatever is meditated on under
imagined images is, as it were, pourtrayed on the heart. It is to be observed, therefore,
that first a hole in the wall, and afterwards a door, is perceived, and that then at
length the hidden abomination is made apparent; because, in fact, of every single sin
signs are first seen outwardly, and afterwards a door is pointed out for opening the
iniquity to view; and then at length every evil that lies hidden within is disclosed. Some
things, however, ought to be gently reproved: for, when fault is committed, not of malice,
but only from ignorance or infirmity, it is certainly necessary that the very censure of
it be tempered with great moderation. For it is true that all of us, so long as we subsist
in this mortal flesh, are subject to the infirmities of our corruption. Every one,
therefore, ought to gather from himself how it behoves him to pity another's weakness,
lest, if he be too fervently hurried to words of reprehension against a neighbour's
infirmity, he should seem to be forgetful of his own. Whence Paul admonishes well, when he
says, If a man be overtaken in any fault, ye which are spiritual restore such an one in
the spirit of meekness, considering thyself, lest thou also be tempted (Galat. vi. 1); as
if to say plainly, When what thou seest of the infirmity of another displeases thee,
consider what thou art; that so the spirit may moderate itself in the zeal of
reprehension, while for itself also it fears what it reprehends.

Some things, however, ought to be vehemently reproved, that, when a fault is not
recognized by him who has committed it, he may be made sensible of its gravity from the
mouth of the reprover; and that, when any one smooths over to himself the evil that he has
perpetrated, he may be led by the asperity of his censurer to entertain grave fears of its
effects against himself. For indeed it is the duty of a ruler to shew by the voice of
preaching the glory of the supernal country, to disclose what great temptations of the old
enemy are lurking in this life's journey, and to correct with great asperity of zeal such
evils among those who are under his sway as ought not to he gently borne with; lest, in
being too little incensed against faults, of all faults he be himself held guilty. Whence
it is well said to Ezekiel, Take unto thee a tile, and thou shalt lay it before thee, and
pourtray upon it the dry Jerusalem (Ezek. iv. 1). And immediately it is subjoined, And
thou shalt lay siege against it, and build forts, and cast a mount, and set camps against
it, and set battering rams against it round about. And to him, for his own defence it is
forthwith subjoined, And do thou take unto thee an iron frying-pan, and thou shall set it
for a wall of iron between thee and the city. For of what does the prophet Ezekiel bear
the semblance but of teachers, in that it is said to him, Take unto thee a tile, and thou
shall lay it before thee, and pourtray upon it the city Jerusalem?

For indeed holy teachers take unto themselves a tile, when they lay hold of the earthly
heart of hearers in order to teach them: which tile in truth they lay before themselves,
because they keep watch over it with the entire bent of their mind: on which tile also
they are commanded to pourtray the city Jerusalem, because they are at the utmost pains to
represent to earthy hearts by preaching a vision of supernal peace. But, because the glory
of the heavenly country is perceived in vain, unless it be known also what great
temptations of the crafty enemy assail us here, it is filly subjoined, And thou shalt lay
siege against it, and build forts. For indeed holy preachers lay siege about the tile on
which the city Jerusalem is delineated, when to a mind that is earthy but already seeking
after the supernal country they shew how great an opposition of vices in the time of this
life is arrayed against it. For, when it is shewn how each several sin besets us in our
onward course, it is as though a seige were laid round the city Jerusalem by the voice of
the preacher. But, because preachers ought not only to make known how vices assail us, but
also how well-guarded virtues strengthen us, it is rightly subjoined, And thou shall build
forts. For indeed the holy preacher builds forts, when he skews what virtues resist what
vices.

Anti because, as virtue increases, the wars of temptation are for the most part augmented,
it is rightly further added, And thou shall cast a mount, and set camps against it, and
set battering rams round about. For, when any preacher sets forth the mass of increasing
temptation, he casts a mount. And he sets camps against Jerusalem when to the right
intention of his hearers he foretells the unsurveyed, and as it were incomprehensible,
ambuscades of the cunning enemy. And he sets battering-rams round about, when he makes
known the darts of temptation encompassing us on every side in this life, and piercing
through our wall of virtues. But although the ruler may nicely insinuate all these things,
he procures not for himself lasting absolution, unless he glow with a spirit of jealousy
against the delinquencies of all and each. Whence in that place it is further rightly
subjoined, And do thou take to thee an iron frying-pan, and thou shall set it for a wall
of iron between thee and the city. For by the frying-pan is denoted a frying of the mind,
and by iron the hardness of reproof. But what more fiercely fries and excruciates the
teacher's mind than zeal for God? Hence Paul was being burnt with the frying of this
frying-pan when he said, Who is made weak, and I am not made weak? Who is offended, and I
burn not? (2 Cor. xi. 29). And, because whosoever is inflamed with zeal for God is
protected by a guard continually, lest he should deserve to be condemned for negligence,
it is rightly said, Thou shall set it for a wall of iron between thee and the city. For an
iron frying-pan is set for a wall of iron between the prophet and the city, because, when
rulers already exhibit strong zeal, they keep the same zeal as a strong defence afterwards
between themselves and their hearers, lest they should be destitute then of the power to
punish from having been previously remiss in reproving.

But meanwhile it is to be borne in mind that, while the mind of the teacher exasperates
itself for rebuke, it is very difficult for him to avoid breaking out into saying
something that he ought not to say. And for the most part it happens that, when the faults
of subordinates are reprehended with severe invective, the tongue of the master is
betrayed into excess of language. And, when rebuke is immoderately hot, the hearts of the
delinquents are depressed to despair. Wherefore it is necessary for the exasperated ruler,
when he considers that he has wounded more than he should have done the feelings of his
subordinates, to have recourse in his own mind to penitence, so as by lamentations to
obtain pardon in the sight of the Truth; and even for this cause, that it is through the
ardour of his zeal for it that he sins. This is what the Lord in a figure enjoins through
Moses, saying, If a man go in simplicity of heart with his friend into the wood to hew
woad, and the woad of the axe fly from his hand, and the iron slip from the helve and
smite his friend and slay him, he shall flee unto one of the aforesaid cities and live;
lest haply the next of kin to him whose blood has been shed, while his heart is hot,
pursue him, and overtake him, and satire him mortally (Deut. xix. 4, 5).

For indeed we go with a friend into the wood as often as we betake ourselves to look into
the delinquencies of subordinates. And we hew wood in simplicity of heart, when with pious
intention we cut off the vices of delinquents. But the axe flies from the hand, when
rebuke is drawn on to asperity more than need requires. And the iron leaps from the helve,
when out of reproof issues speech too hard. And he smites and slays his friend, because
overstrained contumely cuts him off from the spirit of love. For the mind of one who is
reproved suddenly breaks out into hatred, if immoderate reproof charges it beyond its due.
But he who smites wood incautiously and destroys his neighbour must needs fly to three
cities, that in one of them he may live protected; since if, betaking himself to the
laments of penitence, he is hidden under hope and charity in sacramental unity, he is not
held guilty of the perpetrated homicide. And him the next of kin to the slain man does not
kill, even when he finds him; because, when the strict judge comes, who has joined himself
to us by sharing in our nature, without doubt He requires not the penalty ofhis fault from
him whom faith hope and l charity hide under the shelter of his pardon.

CHAPTER 2.11: HOW INTENT THE RULER OUGHT TO BE ON MEDITATIONS IN THE SACRED LAW

But all this is duly executed by a ruler, if, inspired by the spirit of heavenly fear and
love, he meditate daily on the precepts of Sacred Writ, that the words of Divine
admonition may restore in him the power of solicitude and of provident circumspection with
regard to the celestial life, which familiar intercourse with men continually destroys;
and that one who is drawn to oldness of life by secular society may by the aspiration of
compunction be ever renewed to love of the spiritual country. For the heart runs greatly
to waste in the midst of human talk; and, since it is undoubtedly evident that, when
driven by the tumults of external occupations, it loses its balance and falls, one ought
incessantly to take care that through keen pursuit of instruction it may rise again. For
hence it is that Paul admonishes his disciple who had been put over the flock, saying,
Till I come, give attendance to reading (1 Tim. iv. 13). Hence David says, How have I
loved Thy Law, O Lord! It is my mediatation all the day (Ps. cxix. 97). Hence the Lord
commanded Moses concerning the carrying of the ark, saying.

Thou shalt make four rings of gold, which thou shalt put in the four corners of the ark,
and thou shall make staves of shittim-wood, and overlay them with gold, and shall them
through the rings which are by the sides of the ark, that it may be borne with them, and
they shall always be in the rings, nor shall they ever be drawn out from them (Exod. xxv.
12 seq.). What but the holy Church is figured by the ark? To which four rings of gold in
the four corners are ordered to be adjoined, because, in that it is thus extended towards
the four quarters of the globe, it is declared undoubtedly to be equipped for journeying
with the four books of the holy Gospel. And staves of shittim-wood are made, and are put
through the same rings for carrying, because strong and persevering teachers, as
incorruptible pieces of timber, are to be sought for, who by cleaving ever to instruction
out of the sacred volumes may declare the unity of the holy Church, and, as it were, carry
the ark by being let into its rings. For indeed to carry the ark by means of staves is
through preaching to bring the holy Church before the rude minds of unbelievers by means
of good teachers. And these are also ordered to be overlaid with gold, that, while they
are resonant to others in discourse, they may also themselves glitter in the splendour of
their lives.

Of whom it is further filly added, They shall always be in the rings, nor shall they, ever
be drawn out from them; because it is surely necessary that those who attend upon the
office of preaching should not recede from the study of sacred lore. For to this end it is
that the staves are ordered to be always in the rings, that, when occasion requires the
ark to be carried, no tardiness in carrying may arise from the staves having to be put in;
because, that is to say, when a pastor is enquired of by his subordinates on any spiritual
matter, it is exceedingly ignominious, should he then go about to learn, when he ought to
solve the question. But let the staves remain ever in the rings, that teachers, ever
meditating in their own hearts the words of Sacred Writ, may lift without delay the ark of
the covenant; as will be the case if they teach at once whatever is required. Hence the
first Pastor of the Church well admonishes all other pastors saying, Be ready always to
give an answer to every man that asketh you a reason of the hope that is in you (1 Pet.
iii. 15): as though he should say plainly, That no delay may hinder the carrying of the
ark, let the staves never be withdrawn from the rings.

PART THREE: HOW THE RULER SHOULD TEACH AND ADMONISH

INTRODUCTION TO PART THREE

Prologue.

Since, then, we have shewn what manner of man the pastor ought to be, let us now set forth
after what manner he should teach. For, as long before us Gregory Nazianzen of reverend
memory has taught, one and the same exhortation does not suit all, inasmuch as neither are
all bound together by similarity of character. For the things that profit some often hurt
others; seeing that also for the most part herbs which nourish some animals are fatal to
others; and the gentle hissing that quiets horses incites whelps; and the medicine which
abates one disease aggravates another; and the bread which invigorates the life of the
strong kills little children. Therefore according to the quality of the hearers ought the
discourse of teachers to be fashioned, so as to suit all and each for their several needs,
and yet never deviate from the art of common edification. For what are the intent minds of
hearers but, so to speak, a kind of tight tensions of strings in a harp, which the skilful
player, that he may produce a tune not at variance with itself, strikes variously? And for
this reason the strings render back a consonant modulation, that they are struck indeed
with one quill, but not with one kind of stroke. Whence every teacher also, that he may
edify all in the one virtue of charity, ought to touch the hearts of his hearers out of
one doctrine, but not with one and the same exhortation.

CHAPTER 3.1: WHAT DIVERSITY THERE OUGHT TO BE IN THE ART OF PREACHING

Differently to be admonished are these that follow:- Men and women. The poor and the rich.
The joyful and the sad. Prelates and subordinates. Servants and masters. The wise of this
world and the dull. The impudent and the bashful. The forward and the fainthearted. The
impatient and the patient. The kindly disposed and the envious. The simple and the
insincere. The whole and the sick. Those who fear scourges, and therefore bye innocently;
and those who have grown so hard in iniquity as not to be corrected even by scourges. The
too silent, and those who spend time in much speaking. The slothful and the hasty. The
meek and the passionate. The humble and the haughty. The obstinate and the fickle.The
gluttonous and the abstinent. Those who mercifully give of their own, and those who would
fain seize what belongs to others. Those who neither seize the things of others nor are
bountiful with their own; and those who both give away the things they have, and yet cease
not to seize the things of others.

Those that are at variance, and those that are at peace.Lovers of strifes and peacemakers.
Those that understand not aright the words of sacred law; and those who understand them
indeed aright, but speak them without humility. Those who, though able to preach
worthily,lore afraid through excessive humility; and those whom imperfection or age debars
from preaching, and yet rashness impels to it. Those who prosper in what they desire in
temporal matters; and those who covet indeed the things that are of the world, and yet are
wearied with the toils of adversity. Those who are bound by wedlock, and those who are
free from the ties of wedlock. Those who have had experience of carnal intercourse, and
those who are ignorant of it. Those who deplore sins of deed, and those who deplore sins
of thought. Those who bewail misdeeds, yet forsake them not; and those who forsake them,
yet bewail them not.

Those who even praise the unlawful things they do; and those who censure what is wrong,
yet avoid it not. Those who are overcome by sudden passion, and those who are bound in
guilt of set purpose. Those who, though their unlawful deeds are trivial, yet do them
frequently; and those who keep themselves from small sins, but are occasionally whelmed in
graver ones. Those who do not even begin what is good, and those who fail entirely to
complete the good begun. Those who do evil secretly and good publicly; and those who
conceal the good they do, and yet in some things done publicly allow evil to be thought of
them. But of what profit is it for us to run through all these things collected together
in a list, unless we also set forth, with all possible brevity, the modes of admonition
for each? (Admonition 1.) Differently, then, to be admonished are men and women; because
on the former heavier injunctions, on the latter lighter are to be laid, that those may be
exercised by great things, but these winningly converted by light ones.

(Admonition 2.) Differently to be admonished are young men and old; because for the most
part severity of admonition directs the former to improvement, while kind remonstrance
disposes the latter to better deeds. For it is written, Rebuke not an elder, but entreat
him as a father (1 Tim. v. 1).

CHAPTER 3.2: HOW THE POOR AND THE RICH SHOULD BE ADMONISHED

(Admonition 3. Differently to be admonished are the poor and the rich: for to the former
we ought to offer the solace of comfort against tribulation, but in the latter to induce
fear as against elation. For to the poor one it is said by the Lord through the prophet,
Fear not, for thou shall not be confounded (Isai. liv. 4). And not long after, soothing
her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He
comforts her, saying, I have chosen thee in the furnace of poverty (Ibid. xlviii. 10).
But, on the other hand, Paul says to his disciple concerning the rich, Charge the rich of
this world, that they be not high-minded nor trust in the uncertainty of their riches (1
Tim. vi. 17); where it is to be particularly noted that the teacher of humility in making
mention of the rich, says not Entreat, but Charge; because, though pity is to be bestowed
on infirmity, yet to elation no honour is due. To such, therefore, the right thing that is
said is the more rightly commanded, according as they are puffed up with loftiness of
thought in transitory things. Of them the Lord says in the Gospel, Woe unto you that are
rich, which have your consolation (Luke vi. 24). For, since they know not what eternal
joys are, they are consoled out of the abundance of the present life. Therefore
consolation is to be offered to those who are tried in the furnace of poverty;

and fear is to be induced in those whom the consolation of temporal glory lifts up; that
both those may learn that they possess riches which they see not, and these become aware
that they can by no means keep the riches that they see. Yet for the most part the
character of persons changes the order in which they stand; so that the rich man may be
humble and the poor man proud. Hence the tongue. of the preacher ought soon to be adapted
to the life of the hearer, so as to smite elation in a poor man all the more sharply as
not even the poverty that has come upon him brings it down, and to cheer all the more
gently the humility of the rich as even the abundance which elevates them does not elate
them. Sometimes, however, even a proud rich man is to be propitiated by blandishment in
exhortation, since hard sores also are usually softened by soothing fomentations, and the
rage of the insane is often restored to health by the bland words of the physician, and,
when they are pleasantly humoured, the disease of their insanity is mitigated. For neither
is this to be lightly regarded, that, when an adverse spirit entered into Saul, David took
his harp and assuaged his madness (1 Sam. xviii. 10). For what is intimated by Saul but
the elation of men in power, and what by David but the humble life of the holy? When,
then, Saul is seized by the unclean spirit, his madness is appeased by David's singing;
since, when the senses of men in power are turned to frenzy by elation, it is meet that
they should be recalled to a healthy state by the calmess of our speech, as by the
sweetness of a harp. But sometimes, when the powerful of this world are taken to task,
they are first to be searched by certain similitudes, as on a matter not concerning them;
and, when they have pronounced a right sentence as against another man, then in fitting
ways they are to be smitten with regard to theirown guilt;

so that the mind puffed up with temporal power may in no wise lift itself up against the
reprover, having by its own judgment trodden on the neck of pride, and may not try to
defend itself, being bound by the sentence of its own mouth. For hence it was that Nathan
the prophet, having come to take the king to task, asked his judgment as if concerning the
cause of a poor man against a rich one (2 Sam. xii. 4, 5, seq.), that the king might first
pronounce sentence, and afterwards hear of his own guilt, to the end that he might by no
means contradict the righteous doom that he had uttered against himself. Thus the holy
man, considering both the sinner and the king, studied in a wonderful order first to bind
the daring culprit by confession, and afterwards to cut him to the heart by rebuke. He
concealed for a while whom he aimed at, but smote him suddenly when he had him. For the
blow would perchance have fallen with less force had he purposed to smite the sin openly
from the beginning of his discourse; but by first introducing the similitude he sharpened
the rebuke which he concealed. He had come as a physician to a sick man; he saw that the
sore must be cut; but he doubted of the sick man's patience.

Therefore he hid the medicinal steel under his robe, which he suddenly drew out and
plunged into the sore, that the patient might feel the cutting blade before he saw it,
lest, seeing it first, he should refuse to feel it.

CHAPTER 3.3: HOW THE JOYFUL AND THE SAD ARE TO BE ADMONISHED

Admonition 4. Differently to be admonished are the joyful and the sad. That is, before the
joyful are to be set the sad things that follow upon punishment; but before the sad the
promised glad things of the kingdom. Let the joyful learn by the asperity of threat-things
what to be afraid of: let the sad bear what joys of reward they may look forward to. For
to the former it is said, Woe unto you that laugh now! For ye shall weep (Luke vi. 25);
but the latter hear from the teaching of the same Master, I will see you again, and your
heart shall rejoice, and your joy no man shall take from you (Joh. xvi. 22). But some are
not made joyful or sad by circumstances, but are so by temperament: And to such it should
be intimated that certain defects are connected with certain temperaments; that the joyful
have lechery close at hand, and the sad wrath. Hence it is necessary for every one to
consider not only what he suffers from his peculiar temperament, but also what worse thing
presses on him in connection with it; lest, while he fights not at all against thai which
he has, he succumb also to that from which he supposes himself free.

CHAPTER 3.4: HOW SUBJECTS AND PRELATES ARE TO BE ADMONISHED

(Admonition 5. Differently to be admonished are subjects and prelates: the former that
subjection crush them not, the latter that superior place elate them not: the former that
they fail not to fulfil what is commanded them, the latter that they command not more to
be fulfilled than is just: the former that they submit humbly, the latter that they
preside temperately. For this, which may be understood also figuratively, is said to the
former, Children, obey your parents in the Lord: but to the latter it is enjoined, And ye,
fathers, provoke not your children to wrath (Coloss. iii. 20, 21). Let the former learn
how to order their inward thoughts before the eyes of the hidden judge; the latter how
also to those that are committed to them to afford outwardly examples of good living. For
prelates ought to know that, if they ever perpetrate what is wrong, they are worthy of as
many deaths as they transmit examples of perdition to their subjects. Wherefore it is
necessary that they guard themselves so much the more cautiously from sin as by the bad
things they do they die not alone, but are guilty of the souls of others, which by their
bad example they have destroyed. Wherefore the former are to be admonished, lest they
should be strictly published, if merely on their own account they should be unable to
stand acquitted; the latter, lost they should be judged for the errors of their subjects,
even though on their own account they find themselves secure.

Those are to be admonished that they live with all the more anxiety about themselvesas
they are not entangled by care for others;but these that they accomplish their charge of
others in such wise as not to desist from charge of themselves, and so to be ardent in
anxiety about themselves as not to grow sluggish in the custody of those committed to
them. To the one, who is at leisure for his own concerns, it is said, Go to the ant, thou
sluggard, and consider her ways, and learn wisdom (Prov. vi. 6): but the other is terribly
admonished, when it is said, My son, if thou be surety for thy friend, thou hast stricken
thy hand with a stranger, and art snared with the words of thy mouth, and art taken with
thine own speeches (Ibid. 1). For to be surety for a friend is to take charge of the soul
of another on the surety of one's own behaviour Whence also the hand is stricken with a
stranger, because the mind is bound with the care of a responsibility which before was
not. But he is snared with the words of his mouth, and taken with his own speeches,
because, while he is compelled to speak good things to those who are committed to him, he
must needs himself in the first place observe the things that he speaks.

He is therefore snared with the words of his mouth, being constrained by the requirement
of reason not to let his life be relaxed to what agrees not with his teaching. Hence
before the strict judge he is compelled to accomplish as much in deed as it is plain he
has enjoined on others with his voice. Thus in the passage above cited this exhortation is
also presently added, Do therefore what I say, my son, and deliver thyself, seeing thou
hast fallen into the hands of thy neighbour: run up and down hasten, arouse thy friend ;
give not sleep to thine eyes, nor let thine eyelids slumber (Prov. vi. 3). For whosoever
is put over others for an example of life is admonished not only to keep watch himself,
but also to arouse his friend. For it is not enough for him to keep watch in living well,
if he do not also sever him when he is set over from the torpor of sin. For it is well
said, Give not sleep to thine eyes, nor let thine eyelids slumber (Ibid. 4). For indeed to
give sleep to the eyes is to cease from earnestness, so as to neglect altogether the care
of our subordinates. But the eyelids slumber when our thoughts, weighed down by sloth,
connive at what they know ought to be reproved in subordinates. For to be fast asleep is
neither to know nor to correct the deeds of those committed to us.

But to know what things are to be blamed, and still through laziness of mind not to amend
them by meet rebukes, is not to sleep, but to slumber. Yet the eye through slumbering
passes into the deepest sleep; since for the most part, when one who is over others cuts
not off the evil that he knows, he comes sooner or later, as his negligence deserves, not
even to know what is done wrong by his subjects. Wherefore those who are over others are
to be admonished, that through earnestness of circumspection they have eyes watchful
within and round about, and strive to become living creatures of heaven (Ezek. i. 18). For
the living creatures of heaven are described as full of eyes round about and within
(Revel. iv. 6). And so it is meet that those who are over others should have eyes within
and round about, so as both in themselves to study to please the inward judge, and also,
affording outwardly examples of life, to detect the things that should be corrected in
others.

Subjects are to be admonished that they judge not rashly the lives of their superiors, if
perchance they see them act blamably in anything, lest whence they rightly find fault with
evil they thence be sunk by the impulse of elation to lower depths. They are to be
admonished that, when they consider the faults of their superiors, they grow not too bold
against them, but, if any of their deeds are exceedingly bad, so judge of them within
themselves that, constrained by the fear of God, they still refuse not to bear the yoke of
reverence under them. Which thing we shall shew the better if we bring forward what David
did (1 Sam. xxiv. 4 seq.). For when Saul the persecutor had entered into a cave to ease
himself, David, who had so long suffered under his persecution, was within it with his
men. And, when his men incited him to smite Saul, he cut them short with the reply, that
he ought not to put forth his hand against the Lord's anointed. And yet he rose
unperceived, and cut off the border of his robe. For what is signified by Saul but bad
rulers, and what by David but good subjects? Saul's easing himself, then, means rulers
extending the wickedness conceived in their hearts to works of woful stench, and their
shewing the noisome thoughts within them by carrying them out into deeds.

Yet him David was afraid to strike, because the pious minds of subjects, witholding
themselves from the whole plague of backbiting, smite the life of their superiors with no
sword of the tongue, even when they blame them for imperfection. And when through
infirmity they can scarce refrain from speaking, however humbly, of some extreme and
obvious evils in their superiors, they cut as it were silently the border of their robe;
because, to wit, when, even though harmlessly and secretly, they derogate from the dignity
of superiors, they disfigure as it were the garment of the king who is set over them; yet
still they return to themselves, and blame themselves most vehemently for even the
slightest defamation in speech. Hence it is also well written in that place, Afterward
David's heart smote him, because he had cut off the border of Saul's robe (Ibid. 6). For
indeed the deeds of superiors are not to be smitten with the sword of the mouth, even when
they are rightly judged to be worthy of blame. But if ever, even in the least, the tongue
slips into censure of them, the heart must needs be depressed by the affliction of
penitence, to the end that it may return to itself, and, when it has offended against the
power set over it, may dread the judgment against itself of Him by whom it was set over
it. For, when we offend against those who are set over us, we go against the ordinance of
Him who set them over us.

Whence also Moses, when he had become aware that the people complained against himself and
Aaron, said, For what are we? Not against us are your murmurings, but against the Lord
(Exod. xvi. 8).

CHAPTER 3.5: HOW SERVANTS AND MASTERS ARE TO BE ADMONISHED

(Admonition 6). Differently to be admonished are servants and masters. Servants, to wit,
that they ever keep in view the humility of their condition; but masters, that they lose
not recollection of their nature, in which they are constituted on an equality with
servants. Servants are to be admonished that they despise not their masters, lest they
offend God, if by behaving themselves proudly they gainsay His ordinance: masters, too,
are to be admonished, that they are proud against God with respect to His gift, if they
acknowledge not those whom they hold in subjection by reason of their condition to be
their equals by reason of their community of nature. The former are to be admonished to
know themselves to be servants of masters; the latter are to be admonished to acknowledge
themselves to be fellow-servants of servants. For to those it is said, Servants, obey your
masters according to the flesh (Coloss. iii. 22); and again, Let as many servants as are
under the yoke count their masters worthy of all honour (1 Tim. vi. 1); but to these it is
said, And ye, masters, do the same things unto them, forbearing threatening, knowing that
both their and your Master is in heaven (Ephes. vi. 9).

CHAPTER 3.6: HOW THE WISE AND THE DULL ARE TO BE ADMONISHED

(Admonition 7). Differently to be admonished are the wise of this world and the dull. For
the wise are to be admonished that they leave off knowing what they know: the dull also
are to be admonished that they seek to know what they know not. In the former this thing
first, that they think themselves wise, is to be thrown down; in the latter whatsoever is
already known of heavenly wisdom is to be built up; since, being in no wise proud, they
have, as it were, prepared their hearts for supporting a building. With those we should
labour that they become more wisely foolish, leave foolish wisdom, and learn the wise
foolishness of God: to these we should preach that from what is accounted foolishness they
should pass, as from a nearer neighbourhood, to true wisdom. For to the former it is said,
If any man among you seemeth to be wise in this world, let him becomefool, that he may be
wise (1 Cor. iii. 18): but to the latter it is said, Not many wise men after the flesh ( 1
Cor. i. 26); and again, God hath chosen the foolish things of the world to confound the
wise (Ibid. 27). The former are for the most part converted by arguments of reasoning; the
latter sometimes better by examples. Those it doubtless profits to lie vanquished in their
own allegations; but for these it is sometimes enough to get knowledge of the praiseworthy
deeds of others.

Whence also the excellent teacher, who was debtor to the wise and foolish (Rom. i. 14),
when he was admonishing some of the Hebrews that were wise, but some also that were
somewhat slow, speaking to them of the fulfilment of the Old Testament, overcame the
wisdom of the former by argument, saying, That which decayeth and waxeth old is ready to
vanish away (Heb. viii. 13). But, when he perceived that some were to be drawn by examples
only, he added in the same epistle, Saints had trial of mockings and seourgings, yea
moreover of bonds and imprisonment; they were stoned, they were sawn asunder, were
tempted, were slain with the sword (Ibid. xi. 36, 37): and again, Remember those who were
set over you, who spoke to you the Word of God, whose faith follow, looking to the end of
their conversation (Ibid. xiii. 7); that so victorious reason might subdue the one sort,
but the gentle force of example persuade the other to mount to greater things.

CHAPTER 3.7: HOW THE IMPUDENT AND BASHFUL ARE TO BE ADMONISHED

(Admonition 8). Differently to be admonished are the impudent and the bashful. For those
nothing but hard rebuke restrains from the vice of impudence; while these for the most
part a modest exhortation disposes to amendment. Those do not know that they are in fault,
unless they be rebuked even by many; to these it usually suffices for their conversion
that the teacher at least gently reminds them of their evil deeds. For those one best
corrects who reprehends them by direct invective; but to these greater profit ensues, if
what is rebuked in them be touched, as it were, by a side stroke. Thus the Lord, openly
upbraiding the impudent people of the Jews, saying, There is come unto thee a whore's
forehead; thou wouldest not blush (Jerem. iii. 3). But again He revives them when ashamed,
saying, Thou shalt forget the confusion of thy youth, and shalt not remember the reproach
of thy widowhood ; for thy Maker will reign over thee (Isai. liv. 4). Paul also openly
upbraids the Galatians impudently sinning, when he says, O foolish Galatians, who hath
bewitched you (Galat. iii. 1)? And again, Are ye so foolish, that, having begun in the
Spirit, ye are now made perfect in the flesh (Ibid. 3)? But the faults of those who are
ashamed he reprehends as though sympathizing with them, saying, I rejoiced in the Lord
greatly, that now at the last ye have flourished again to care for me, as indeed ye did
care, far ye lacked opportunity (Philipp. iv. 10); so that hard upbraiding might discover
the faults of the former, and a softer address veil the negligence of the latter.

CHAPTER 3.8: HOW THE FORWARD AND THE FAINT-HEARTED ARE TO BE ADMONISHED

(Admonition 9.) Differently to be admonished are the forward and the faint-hearted. For
the former, presuming on themselves too much, disdain all others when reproved by them;
but the latter, while too conscious of their own infirmity, for the most part fall into
despondency. Those count all they do to be singularly eminent; these think what they do to
be exceedingly despised, and so are broken down to despondency. Therefore the works of the
forward are to be finely sifted by the reprover, that wherein they please themselves they
may be shewn to displease God. For we then best correct the forward, when what they
believe themselves to have done well we shew to have been ill done; that whence glory is
believed to have been gained, thence wholesome confusion may ensue. But sometimes, when
they are not at all aware of being guilty of the vice of forwardness, they more speedily
come to correction if they are confounded by the infamy of some other person's more
manifest guilt, sought out from a side quarter; that from that which they cannot defend,
they may be made conscious of wrongly holding to what they do defend. Whence, when Paul
saw the Corinthians to be forwardly puffed up one against another, so that one said he was
of Paul, another of Apollos, another of Cephas, and another of Christ (1 Cor. i. 12; iii.
4), he brought forward the crime of incest, which had not only been perpetrated among
them, but also remained uncorrected, saying, It is reported commonly that there is
fornication among you, and such fornication as is not even among the Gentiles, that one
should have his father's wife. And ye are puffed up, and have not rather mourned, that he
that hath done this deed might be taken away from among you (1 Cor. v. 1, 2). As if to say
plainly, Why say ye in your forwardness that ye are of this one or of the other, while
shewing in the dissoluteness of your negligence, that ye are of none of them?

But on the other hand we more fitly bring back the faint hearted to the way of well-doing,
if we search collaterally for some good points about them, so that, while some things in
them we attack with our reproof, others we may embrace with our praise; to the end thatthe
hearing of praise may nourish their tenderness, which the rebuking of their fault
chastises.And for the most part we make more way with them for their profit, if we also
make mention of their good deeds; and, in case of some wrong things having been done by
them, if we find not fault with them as though they were already perpetrated, but, as it
were, prohibit them as what ought not to be perpetrated; that so both the favour shewn may
increase the things which we approve, and our modest exhortation avail more with the
faint-hearted against the things which we blame. Whence the same Paul, when he came to
know that the Thessalonians, who stood fast in the preaching which they had received, were
troubled with a certain faint-heartedness as though the end of the world were nigh at
hand, first praises that wherein he sees them to be strong, and afterwards, with cautious
admonition, strengthens what was weak. For he says, We are bound to thank God always for
you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity
of every one of you all toward each other aboundeth;

so that we ourselves too glory in you in the churches of God for your patience and faith
(2 Thess. i. 3, 4). But, having premised these flattering encomiums of their life, a
little while after he subjoined, Now we beseech you, brethren, by the coming of our Lord
Jesus Christ, and our gathering together unto Him, that ye be not soon shaken in mind, or
be troubled, neither by spirit, nor by word, nor by letter as sent by us, as that the day
of the Lord is at hand (Ibid. ii. 1). For the true teacher so proceeded that they should
first hear, in being praised, what they might thankfully acknowledge, and afterwards, in
being exhorted, what they should follow; to the end that the precedent praise should
settle their mind, lest the subjoined admonition should shake it; and, though he knew that
they had been disquieted by suspicion of the end being near, he did not yet reprove them
as having been so, but, as if ignorant of the past, forbade them to be disquieted in
future; so that, while they believed themselves to be unknown to their preacher with
respect even to the levity of their disquietude, they might be as much afraid of being
open to blame as they were of being known by him to be so.

CHAPTER 3.9: HOW THE IMPATIENT AND THE PATIENT ARE TO BE ADMONISHED

(Admonition 10.) Differently to be admonished are the impatient and the patientFor the
impatient are to be told that, while they neglect to bridle their spirit, they are hurried
through many steep places of iniquity which they seek not after, inasmuch as fury drives
the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it
afterwards grieves for when it knows The impatient are also to be told that, when carried
headlong by the impulse of emotion; they act in some ways as though beside themselves, and
are hardly aware afterwards of the evil they have done; and, while they offer no
resistance to their perturbation, they bring into confusion even things that may have been
well done when the mind was calm, and overthrow under sudden impulse whatever they have
haply long built up with provident toil. For the very virtue of charity, which is the
mother and guardian of all virtues, is lost through the vice of impatience. For it is
written, Charity is patient (1 Cor. xiii. 4). Wherefore where patience is not, charity is
not. Through this vice of impatience, too; instruction, the nurse of virtues, is
dissipated. For it is written, The instruction of a man is known by his patience (Prov.
xix. 11). Every man, then, is shewn to be by so much less instructed as he is convicted of
being less patient. For neither can he truly impart what is good through instruction, if
in his life he knows not how to bear what is evil in others with equanimity.

Further, through this vice of impatience for the most part the sin of arrogance pierces
the mind; since, when any one is impatient of being looked down upon in this world,he
endeavours to shew off any hidden good, that he may have, and so through impatience is
drawn on to arrogance; and, while he cannot bear contempt, he glories ostentatiously in
self-display. Whence it is written, Better is the patient than the arrogant (Eccles. vii.
9); because, in truth, one that is patient choosesto suffer any evils whatever rather than
that his hidden good should come to be known through the vice of ostentation. But the
arrogant, on the contrary, chooses that even pretended good should be vaunted of him, lest
he should possibly suffer even the least evil. Since, then, when patience is relinquished,
all other good things also that have been done are overthrown, it is rightly enjoined on
Ezekiel that in the altar of God a trench be made; to wit, that in it the whole burnt-
offerings laid on the altar might be preserved (Ezek. xliii. 13). For, if there were not a
trench in the altar, the passing breeze would scatter every sacrifice that it might find
there. But what do we take the altar of God to be but the soul of the righteous man, which
lays upon itself before His eyes as many sacrifices as it has done good deeds?

And what is the trench of the altar but the patience of good men, which, while it humbles
the mind to endure adversities, shews it to be placed low down after the manner of a
ditch? Wherefore let a trench be made in the altar, lest the breeze should scatter the
sacrifice laid upon it: that is, let the mind of the elect keep patience, lest, stirred
with the wind of impatience, it lose even that which it has wrought well. Well, too, this
same trench is directed to be of one cubit, because, if patience fails not, the measure of
unity is preserved. Whence also Paul says, Bear ye one another's burdens, and so ye shall
fulfil the law Christ (Galat. vi. 2). For the law of Christ is the charity of unity, which
they alone fulfil who are guilty of no excess even when they are burdened. Let the
impatient hear what is written, Better is the patient than the mighty, and he that ruleth
his spirit than he that taketh cities (Prov. xvi. 32). For victory over cities is a less
thing, because that which is subdued is without; but a far greater thing is that which is
conquered by patience, since the mind itself is by itself overcome, and subjects itself to
itself, when patience compels it to bridle itself within. Let the impatient hear what the
Truth says to His elect; In your patience ye shall possess your souls (Luke xxi. 19).

For we are so wonderfully made that reason possesses the soul, and the soul the body. But
the soul is ousted from its right of possession of the body, if it is not first possessed
by reason. Therefore the Lord pointed out patience as the guardian of our state, in that
He taught us to possess ourselves in it. Thus we learn how great is the sin of impatience,
through which we lose the very possession of what we are. Let the impatient hear what is
said again through Solomon; A fool uttereth all his mind, but a wise man putteth it off,
and reserves it until afterwards (Prov. xxix. 11). For one is so driven by the impulse of
impatience as to utter forth the whole mind, which the perturbation within throws out the
more quickly for this reason, that no discipline of wisdom fences it round. But the wise
man puts it off, and reserves it till afterwards. For, when injured, he desires not to
avenge himself at the present time, because in his tolerance he even wishes that men
should be spared; but yet he is not ignorant that all things are righteously avenged at
the last judgment.

On the other hand the patient are to be admonished that they grieve not inwardly forwhat
they bear Outwardly, lest they spoil with the infection of malice within a sacrifice of so
great value which without they offer whole; and lest the sin of their grieving, not
perceived by men, but yet seen as sin under the divine scrutiny, be made so much the worse
as it claims to itself the fair shew of virtue before men. The patient therefore should be
told to, study to love those whom they must needs bear with; lest, if love follow not
patience, the virtue exhibited be turned to a worse fault of hatred. Whence Paul, when he
said, Charity is patient, forthwith added, Is kind (1 Cor. xiii. 4); shewing certainly
that those whom in patience she bears with in kindness also she ceases not to love. Whence
the same excellent teacher, when he was persuading his disciples to patience, saying, Let
all bitterness, and wrath, and indignation, and clamour, and evil speaking be put away
from you (Ephes. iv. 31), having as it were now set all outward things in good order,
turns himself to those that are within, when he subjoins, With all malice (Ibid.);
because, truly, in vain are indignation, clamour, and evil speaking put away from the
things that are without, if in the things that are within malice, the mother of vices,
bears sway; and to no purpose is wickedness cut off from the branches outside if it is
kept at the root within to spring up in more manifold ways. Whence also the Truth in
person says, Love your enemies, do good to them which hate you, and pray for them which
persecute you and say evil of you falsely (Luke vi. 27). It is virtue therefore before men
to bear with adversaries; but it is virtue before God to love them;

because the only sacrifice which God accepts is that which, before His eyes, on the altar
of good work, the flame of charity kindles. Hence it is that to some who were patient, and
yet did not love, He says, And why seest thou the mote in thy brother's eye, and seest not
the beam in thine own eye? (Matth. vii. 3; Luke vi. 41). For indeed the perturbation of
impatience is a mote; but malice in the heart is a beam in the eye. For that the breeze of
temptation drives to and fro; but this confirmed iniquity carries almost immoveably.
Rightly, however, it is there subjoined, Thou hypocrite, first cast out the beam out of
thine own eye, and then shah thou see to cast out the mote out of thy brother's eye
(Ibid.); as if it were said to the wicked mind, inwardly grieving while shewing itself by
patience outwardly as holy, First shake off from thee the weight of malice, and then blame
others for the levity of impatience; lest, while thou takest no pains to conquer pretence,
it be worse for thee to bear with the faultiness of others.

For it usually comes to pass with the patient that at the time, indeed, when they suffer
hardships, or hear insults, they are smitten with no vexation, and so exhibit patience as
to fail not to keep also innocence of heart; but, when after a while they recall to memory
these very same things that they have endured, they inflame themselves with the fire of
vexation, they seek reasons for vengeance, and, in retracting, turn into malice the
meekness which they had in bearing. Such are the sooner succoured by the preacher, if the
cause of this change be disclosed. For the cunning adversary wages war against two; that
is, by inflaming one to be the first to offer insults, and provoking the other to return
insults under a sense of injury. But for the most part, while he is already conqueror of
him who has been persuaded to inflict the injury, he is conquered by him who bears the
infliction with an equal mind. Wherefore, being victorious over the one whom he has
subjugated by incensing him, he lifts himself with all his might against the other, and is
grieved at his firmly resisting and conquering; and so, because he has been unable to move
him in the very flinging of insults, he rests meanwhile from open contest, and provoking
his thought by secret suggestion, seeks a fit time for deceiving him. For, having lost in
public warfare, he burns to lay hidden snares.

In a time of quiet be returns to the mind of the conqueror, brings back to his memory
either temporal harms or darts of insults, and by exceedingly exaggerating all that has
been inflicted on him represents it as intolerable: and with so great vexation does he
perturb the mind that for the most part the patient one, led captive after victory,
blushes for having borne such things calmly, and is sorry that he did not return insults,
and seeks to pay back something worse, should opportunity be afforded. To whom, then, are
these like but to those who by bravery are victorious in the field, but by negligence are
afterwards taken within the gates of the city? To whom are they like but to those whom a
violent attack of sickness removes not from life, but who die from a relapse of fever
coming gently on? Therefore the patient are to be admonished, that they guard their heart
after victory; that they be on the lookout for the enemy, overcome in open warfare, laying
snares against the walls of their mind; that they be the more afraid of a sickness
creeping on again; lest the cunning enemy, should he afterwards deceive them, rejoice with
the greater exultation in that he treads on the necks of conquerors which had long been
inflexible against him.

CHAPTER 3.10: HOW THE KINDLY-DISPOSED AND THE ENVIOUS ARE TO BE ADMONISHED

(Admonition II.) Differently to be admonished are the kindly-disposed and the envious. For
the kindly-disposed are to be admonished so to rejoice in what is good in others as to
desire to have the like as their own; so to praise with affection the deeds of their
neighbours as also to multiply them by imitation, lest in this stadium of the present life
they assist at the contest of others as eager backers, but inert spectators, and remain
without a prize after the contest, in that they toiled not in the contest, and should then
regard with sorrow the palms of those in the midst of whose toils they stood idle. For
indeed we sin greatly if we love not the good deeds of others: but we win no reward if we
imitate not so far as we can the things which we love. Wherefore the kindly-disposed
should be told that if they make no haste to imitate the good which they applaud, the
holiness of virtue pleases them in like manner as the vanity of scenic exhibitions of
skill pleases foolish spectators: for these extol with applauses the performances of
charioteers and players, and yet do not long to be such as they see those whom they praise
to be. They admire them for having done pleasing things, and yet they shun pleasing in
like manner. The kindly-disposed are to be told that when they behold the deeds of their
neighbours they should return to their own heart, and presume not on actions which are not
their own, nor praise what is good while they refuse to do it. More heavily, indeed, must
those be smitten by final vengeance who have been pleased by that which they would not
imitate.

The envious are to be admonished how great is their blindness who fail by other men's
advancement, and pine away at other men's rejoicing; how great is their unhappiness who
are made worse by the bettering of their neighbour, and in beholding the increase of
another's prosperity are uneasily vexed within themselves, and die of the plague of their
own heart. What can be more unhappy than these, who, when touched by the sight of
happiness, are made more wicked by the pain of seeing it? But, moreover, the good things
of others which they cannot have they might, if they loved them, make their own. For
indeed all are constituted together in faith as are many members in one body; which are
indeed diverse as to their office, but in mutually agreeing with each other are made one.
Whence it comes to pass that the foot sees by the eye, and the eyes walk by the feet; that
the hearing of the ears serves the mouth, and the tongue of the mouth concurs with the
ears for their benefit; that the belly supports the hands, and the hands work for the
belly. In the very arrangement of the body, therefore, we learn what we should observe in
our conduct. It is, then, too shameful not to act up to what we are. Those things, in
fact, are ours which we love in others, even though we cannot follow them; and what things
are loved in us become theirs that love them.

Hence, then, let the envious consider of how great power is charity, which makes ours
without labour works of labour not our own. The envious are therefore to be told that,
when they fail to keep themselves from spite, they are being sunk into the old wickedness
of the wily foe. For of him it is written, But by envy of the devil death entered into the
world (Wisd. ii. 24). For, because be had himself lost heaven, he envied it to created
man, and, being himself ruined, by ruining others he heaped up his own damnation. The
envious are to be admonished, that they may learn to how great slips of ruin growing under
them they are liable; since, while they cast not forth spite out of their heart, they are
slipping down to open wickedness of deeds. For, unless Cain had envied the accepted
sacrificeof his brother, he would never have come to taking away his life. Whence it is
written, And the Lord had respect unto Abel and to his offering, but unto Cain and to his
offering He had not respect. And Cain was very wroth, and his countenance fell (Gen. iv.
4). Thus spite on account of the sacrifice was the seed-plot of fraticide. For him whose
being better than himself vexed him he cut off from being at all. The envious are to be
told that, while they consume themselves with this inward plague, they destiny whatever
good they seem to have within them.

Whence it is written, Soundness of heart is the life of the flesh, but envy the rottenness
of the bones (Prov. xiv. 30). For what is signified by the flesh but certain weak and
tender actions, and what by the bones but brave ones? And for the most part it comes to
pass that some, with innocence of heart, in some of their actions seem weak; but others,
though performing some stout deeds before human eyes, still pine away inwardly with the
pestilence of envy towards what is good in others. Wherefore it is well said, Soundness of
heart is the life of the flesh; because, if innocence of mind is kept, even such things as
are weak outwardly are in time strengthened. And rightly it is there added, Envy is the
rottenness of the bones; because through the vice of spite what seems strong to human eyes
perishes in the eyes of God. For the rotting of the bones through envy means that certain
even strong things utterly perish.

CHAPTER 3.11: HOW THE SIMPLE AND THE CRAFTY ARE TO BE ADMONISHED

(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple
are to be praised for studying never to say what is false, but to be admonished to know
how sometimes to be silent about what is true. For, as falsehood has always harmed him
that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the
Lord before His disciples, tempering His speech with silence, says, I have many things to
say unto you, but ye cannot bear them now (Joh. xvi. 12). The simple are therefore to be
admonished that, as they always avoid deceit advantageously, so they should always utter
truth advantageously. They are to be admonished to add prudence to the goodness of
simplicity, to the end that they may so possess the security of simplicity as not to lose
the circumspection of prudence. For hence it is said by the teacher of the Gentiles, I
would have you wise in that which is good, but simple concerning evil (Rom xvi. 19) Hence
the Truth in person admonishes His elect, saying, Be ye wise as serpents, but simple as
doves (Matth. x. 16); because, to wit, in the hearts of the elect the wisdom of the
serpent ought to sharpen the simplicity of the dove and the simplicity of the dove temper
the wisdom of the serpent, to the end that neither through prudence they be seduced into
cunning, nor from simplicity grow torpid in the exercise of the understanding.

But, on the other hand, the insincere are to be admonished to learn how heavy is the
labour of duplicity, which with guilt they endure. For, while they are afraid of being
found out, they are ever seeking dishonest defences, they are agitated by fearful
suspicions. But there is nothing safer for defence than sincerity, nothing easier to say
than truth. For, when obliged to defend its deceit, the heart is wearied with hard labour.
For hence it is written, The labour of their own lips shall cover them (Ps. cxxxix. 10).
For what now fills them then covers them, since it then presses down with sharp
retribution him whose soul it now elevates with a mild disquietude, Hence it is said
through Jeremiah, They, have taught their tongue to speak lies, and weary themselves to
commit iniquity (Jerem. ix. 5): as if it weresaid plainly, They who might have been
friends of truth without labour, labour to sin; and, while they refuse to live in
simplicity, by labours require that they should die. For commonly, when taken in a fault,
while they shrink from being known to be such as they are, they hide themselves under a
veil of deceit, and endeavour to excuse their sin, which is already plainly perceived; so
that often one who has a care to reprove their faults, led astray by the mists of the
falsehood that surrounds them, finds himself to have almost lost what he just now held as
certain concerning them.

Hence it is rightly said through the prophet, under the similitude of Judah, to the soul
that sins and excuses itself, There the urchin had her nest (Isai. xxxiv. 15). For by the
name of urchin is denoted the duplicity of a mind that is insincere, and cunningly defends
itself; because, to wit, when an urchin is caught, its head is perceived, and its feet
appear, and its whole body is exposed to view; but no sooner has itbeen caught than it
gathers itself into a ball,draws in its feet, hides its head, and all is lost together
within the hands of him that holds it which before was all visible together. So as
suredly, so insincere minds are, when they are seized hold of in their transgressions. For
the head of the urchin is perceived, because it appears from what beginning the sinner has
advanced to his crime; the feet of the urchin are seen, because it is discovered by what
steps the iniquity has been perpetrated; and yet by suddenly adducing excuses the
insincere mind gathers in its feet, in that it hides all traces of its iniquity; it draws
in the head, because by strange defences it makes out that it has not even begun any evil;

and it remains as it were a ball in the hand of one that holds it, because one that takes
it to task, suddenly losing all that he had just now come to the knowledge of, holds the
sinner rolled up within his own consciousness, and, though he had seen the whole of him
when he was caught, yet, illuded by the tergiversation of dishonest defence, he is in like
measure ignorant of the whole of him. Thus the urchin has her nest in the reprobate,
because the duplicity of a crafty mind, gathering itself up within itself, hides itself in
the darkness of its self-defence. Let the insincere hear what is written, He that walketh
in simplicity walketh surely (Prov. x. 9). For indeed simplicity of conduct is an
assurance of great security. Let them heat what is said by the mouth of the wise man, The
holy spirit of discipline will flee deceit (Wisd. i. 5). Let them hear what is again
affirmed by the witness of Scripture, His communing is with the simple (Prov. iii. 32).
For God's communing is His revealing of secrets to human minds by the illumination of His
presence. He is therefore said to commune with the simple, because He illuminates with the
ray of His visitation concerning supernal mysteries the minds of those whom no shade of
duplicity obscures. But it is a special evil of the double-minded, that, while they
deceive others by their crooked and double conduct, they glory as though they were
surpassingly prudent beyond others; and, since they consider not the strictness of
retribution, they exult, miserable men that they are, in their own losses. But let them
hear how the prophet Zephaniah holds out over them the power of divine rebuke, saying,
Behold the dayof the Lord cometh, great and horrible, the day of wrath, that day; a day of
darkness and gloominess, a day of cloud and whirlwind, a day of trumpet and clangour, upon
all fenced cities,and upon all lofty corners (Zephan. i. 15, 16).For what is expressed by
fenced cities but minds suspected, and surrounded ever with a fallacious defence;

minds which, as often as their fault is attacked, suffer not the darts of truth to reach
them? And what is signified by lofty corners (a wall being always double in corners) but
insincere hearts; which, while they shun the simplicity of truth, are in a manner doubled
back upon themselves in the crookedness of duplicity, and, what is worse, from their very
fault of insincerity lift themselves in their thoughts with the pride of prudence?
Therefore the day of the Lord comes full of vengeance and rebuke upon fenced cities and
upon lofty corners, because the wrath of the last judgment both destroys human hearts that
have been closed by defences against the truth, and unfolds such as have been folded up in
duplicities. For then the fenced cities fall, because souls which God has not penetrated
will be damned. Then the lofty corners tumble, because hearts which erect themselves in
the prudence of insincerity are prostrated by the sentence of righteousness.


THE BOOK OF PASTORAL RULE (PART THREE: HOW THE RULER SHOULD TEACH AND ADMONISH, CHAPTERS 3.12: HOW THE WHOLE AND THE SICK ARE TO BE ADMONISHED–3.23: HOW SOWERS OF STRIFES AND PEACEMAKERS ARE TO BE ADMONISHED)
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THE BOOK OF PASTORAL RULE continued

CHAPTER 3.12: HOW THE WHOLE AND THE SICK ARE TO BE ADMONISHED

(Admonition 13. Differently to be admonished are the whole and the sick. For the whole are
to be admonished that they employ the health of the body to the health of the soul: lest,
if they turn the grace of granted soundness to the use of iniquity, they be made worse by
the gift, and afterwards merit the severer punishments, in that they fear not now to use
amiss the more bountiful gifts of God. The whole are to be admonished that they despise
not the opportunity of winning health for ever. For it is written, Behold now is the
acceptable time, behold now is the day of salvation (2 Cor. vi. 2). They are to be
admonished lest, if they will not please God when they may, they may be not able when, too
late, they would. For hence it is that Wisdom afterward deserts those whom, too long
refusing, she before called, saying, I have called, and ye refused; I have stretched out
my hand, and no man regarded; ye have set at naught all my counsel, and would none of my
reproof: I will also laugh at your destruction, and will mock when what you feared cometh
(Prov. i. 24, seq.). And again, Then shall they call upon me, and I will not hearken; they
shall rise early, and shall not find me (Ibid. 28). And so, when health of body, received
for the purpose of doing good, is despised, it is felt, after it is lost, how precious was
the gift:

and at the last it is fruitlessly sought, having been enjoyed unprofitably when granted at
the fit time. Whence it is well said through Solomon, Give not thine honour unto aliens
and thy years unto the cruel, test haply strangers be filled with thy wealth, and thy
labours be in the house of a stranger, and thou moan at the last, when thy flesh and thy
body are consumed (Ibid. v. 9, seq.). For who are aliens from us but malignant spirits,
who are separated from the lot of the heavenly country? And what is our honour but that,
though made in bodies of clay, we are yet created after the image and likeness of our
Maker? Or who else is cruel but that apostate angel, who has both smitten himself with the
pain of death through pride, and has not spared, though lost, to bring death upon the
human ace? He therefore gives his honour unto aliens who, being made after the image and
likeness of God, devotes the seasons of his life to the pleasures of malignant spirits. He
also surrenders his years to the cruel one who spends the space of life accorded him after
the will of the ill-domineering adversary. And in the same place it is well added, Lest
haply strangers be filled with thy wealth, and labours be in the house of a stranger.

For whosoever, through the healthy estate of body received by him, or the wisdom of mind
granted to him, labours not in the practice of virtues but in the perpetration of vices,
he by no means fills his own house, but the habitations of strangers, with his wealth:
that is, he multiplies the deeds of unclean spirits, and indeed so acts, in his
luxuriousness or his pride, as even to increase the number of the lost by the addition of
himself. Further, it is well added, And thou moan at the best, when thy flesh and thy body
are consumed. For, for the most part, the health of the flesh which has been received is
spent through vices: but, when it is suddenly withdrawn, when the flesh is worn with
afflictions, when the soul is already urged to go forth, then lost health, long enjoyed
for ill, is sought again as though for living well. And then men moan for that they would
not serve God, when altogether unable to repair the losses of their negligence by serving
Him. Whence it is said in another place, When He slew them, then they sought Him (Ps.
lxxvii. 34).

But, on the other hand, the sick are to be admonished that they feel themselves to be sons
of God in that the scourge of discipline chastises them. For, unless He purposed to give
them an inheritance after correction, He would not have a care to educate them by
afflictions. For hence the Lord says to John by the angel, Whom I love I rebuke and
chasten (Rev. iii. 19; Prov. iii. 11). Hence again it is written, My son despise not thou
the discipline of the Lord, nor faint when thou art rebuked of Him. For whom the Lord
loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 5, 6). Hence
the Psalmist says, Many are the tribulations of the righteous, and out of all these hath
the Lord delivered them (Ps. xxxiii. 20. Hence also the blessed Job, crying out in his
sorrow, says, If l be righteous, I will not lift up my head, being saturated with
affliction and misery (Job x. 15). The sick are to be told that, if they believe the
heavenly country to be their own, they must needs endure labours in this as in a strange
land. For hence it was that the stones were hammered outside, that they might be laid
without sound of hammer in the building of the temple of the Lord; because, that is, we
are now hammered with scourges without, that we may be afterwards set in our places
within, without stroke of discipline, in the temple of God;

to the end that strokes may now cut away whatever is superfluous in us, and then the
concord of charity alone bind us together in the building. The sick are to be admonished
to consider what severe scourges of discipline chastise our sons after the flesh for
attaining earthly inheritances. What pain, then, of divine correction is hard upon us, by
which both a never-to-be-lost inheritance is attained, and punishments which shall endure
for ever are avoided? For hence Paul says, We have had fathers of our flesh as our
educators, and we gave them reverence: shall we not much more be in subjection unto the
Father of spirits and live? And they indeed for a few days educated us after their own
will; but He for our profit in the receiving of His sanctification (Heb. xii. 9, 10). The
sick are to be admonished to consider how great health of the heart is in bodily
affliction, which recalls the mind to knowledge of itself, and renews the memory of
infirmity which health for the most part casts away, so that the spirit, which is carried
out of itself into elation, may be reminded by the smitten flesh from which it suffers to
what condition it is subject. Which thing is rightly signified to Balaam (had he but been
willing to follow obediently the voice of God) in the very retardation of his journey
(Num. xxii. 23, seq.). For Balaam is on his way to attain his purpose; but the animal
which is under him thwarts his desire. The ass, stopped by the prohibition, sees an angel
which the human mind sees not; because for the most part the flesh, slow through
afflictions, indicates to the mind from the scourge which it endures the God whom the mind
itself which has the flesh under it did not see, in such sort as to impede the eagerness
of the spirit which desires to advance in this world as though proceeding on a journey,
until it makes known to it the invisible one who stands in its way. Whence also it is well
said through Peter, He had the dumb beast of burden for a rebuke of his madness, which
speaking with a man's voice forbade the foolishness of the prophet (2 Pet. ii. 16).

For indeed a man is rebuked as mad by a dumb beast of burden, when an elated mind is
reminded by the afflicted flesh of the good of humility which it ought to retain. But
Balaam did not obtain the benefit of this rebuke for this reason, that, going to curse, he
changed his voice, but not his mind. The sick are to be admonished to consider how great a
boon is bodily affliction, which both washes away committed sins and restrains those which
might have been committed, which inflicts on the troubled mind wounds of penitence derived
from outward stripes. Whence it is written, The blueness of a wound cleanseth away evil,
and stripes in the secret parts of the belly (Prov. xx. 30). For the blueness of a wound
cleanseth away evil, because the pain of scourges cleanses iniquities, whether meditated
or perpetrated. But by the appellation of belly the mind is wont to be understood. For
that the mind is called the belly is taught by that sentence in which it is written, The
spirit of man is the lamp of the Lord, which searcheth all the secret parts of the belly
(Ibid. 27). As if to say, The illumination of Divine inspiration, when it comes into a
man's mind, shews it to itself by illuminating it, whereas before the coming of the Holy
Spirit it both could entertain bad thoughts and knew not how to estimate them.

Then, the blueness of a wound cleanses away evil, and stripes in the secret parts of the
belly, because when we are smitten outwardly, we are recalled, silent and afflicted, to
memory of our sins, and bring back before our eyes all our past evil deeds, and through
what we suffer outwardly we grieve inwardly the more for what we have done. Whence it
comes to pass that in the midst of open wounds of the body the secret stripe in the belly
cleanses us more fully, because a hidden wound of sorrow heals the iniquities of evil-
doing. The sick are to be admonished, to the end that they may keep the virtue of
patience, to consider incessantly how great evils our Redeemer endured from those whom He
had created; that He bore so many vile insults of reproach; that, while daily snatching
the souls of captives from the hand of the old enemy, He took blows on the face from
insulting men; that, while washing us with the water of salvation, He hid not His face
from the spittings of the faithless; that, while delivering us by His advocacy from
eternal punishments, He bore scourges in silence; that, while giving to us everlasting
honours among the choirs of angels, He endured buffets; that, while saving us from the
prickings of our sins, He refused not to submit His head to thorns; that, while
inebriating us with eternal sweetness, He accepted in His thirst the bitterness of gall;
that He Who for us adored the Father though equal to Him in Godhead, when adored in
mockery held His peace: that, while preparing life for the dead, He Who was Himself the
life came even unto death. Why, then, is it thought hard that man should endure scourges
from God for evil-doing, if God underwent so great evils for well-doing? Or who with sound
understanding can be ungrateful for being himself smitten, when even He Who lived here
without sin went not hence withouta scourge?

CHAPTER 3.13: HOW THOSE WHO FEAR SCOURGES AND THOSE WHO CONTEMN THEM ARE TO BE ADMONISHED

(Admonition 14.) Differently to be admonished are those who fear scourges, and on that
account live innocently, and those who have grown so hard in wickedness as not to be
corrected even by scourges. For those who fear scourges are to be told by no means to
desire temporal goods as being of great account, seeing that bad men also have them, and
by no means to shun present evils as intolerable, seeing they are not ignorant how for the
most part good men also are touched by them. They are to be admonished that, if they
desire to be truly free from evils, they should dread eternal punishments; nor yet
continue in this fear of punishments, but grow up by the nursing of charity to the grace
of love. For it is written, Perfect charity casteth out fear (I Joh. iv. 18) And again it
is written, Ye have not received the spirit of bandage again in fear, but the spirit of
adoption of sons, wherein we cry, Abba, Father (Rom. viii. 15). Whence the same teacher
says again, Where the Spirit of the Lord is, there is liberty (2 Cor. iii. 17). If, then,
the fear of punishment still restrains from evil-doing, truly no liberty of spirit
possesses the soul of him that so fears. For, were he not afraid of the punishment, he
would doubtless commit the sin. The mind, therefore, that is bound by the bondage of fear
knows not the grace of liberty. For good should be loved for itself, not pursued because
of the compulsion of penalties. For he that does what is good for this reason, that he is
afraid of the evil of torments, wishes that what he fears were not, that so he might
commit what is unlawful boldly. Whence it appears clearer than the light that innocence is
thus lost before God, in whose eyes evil desire is sin.

But, on the other hand, those whom not even scourges restrain from iniquities are to be
smitten with sharper rebuke in proportion as they have grown hard with greater
insensibility. For generally they are to be disdained without disdain, and despaired of
without despair, so, to wit, that the despair exhibited may strike them with dread, and
admonition following may bring them back to hope. Sternly, therefore, against them should
the Divine judgments be set forth, that they may be recalled by consideration of eternal
retribution to knowledge of themselves. For let them hear that in them is fulfilled that
which is written, If thou shouldest bray a fool in a mortar, as if with a pestle pounding
barley, his foolishness will not be taken away from him (Prov. xxvii. 22). Against these
the prophet complains to the Lord, saying, Thou hast bruised them, and they have refused
to receive discipline (Jer. v. 3). Hence it is that the Lord says, I have slain and
destroyed this people, and yet they have not returned from their ways (Isai. ix. 13).
Hence He says again, The people hath not returned to Him that smiteth them (Jer. xv. 6).
Hence the prophet complains by the voice of the scourgers, saying, We have taken care for
Babylon, and she is not healed (Jer. li. 9).

For Babylon is taken care for, yet still not restored to health, when the mind, confused
in evil-doing, hears the words of rebuke, feels the scourges of rebuke, and yet scorns to
return to the straight paths of salvation. Hence the Lord reproaches the children of
Israel, captive, but yet not converted from their iniquity, saying, The house of Israel is
to Me become dross: all they are brass, and tin, and iron, and lead, in the midst of the
furnace (Ezek. xxii. 18); as if to say plainly, I would have purified them by the fire of
tribulation, and I sought that they should become silver or gold; but they have been
turned before me in the furnace into brass, tin, iron, and lead, because even in
tribulation they have broken forth, not to virtue but to vices. For indeed brass, when it
is struck, returns a sound more than all other metals. He, therefore, who, when subjected
to strokes, breaks out into a sound of murmuring is turned into brass in the midst of the
furnace. But tin, when it is dressed with art, has a false show of silver. He, then, who
is not free from the vice of pretence in the midst of tribulation becomes tin in the
furnace. Moreover, he who plots against the life of his neighbour uses iron. Wherefore
iron in the furnace is he who in tribulation loses not the malice that would do hurt.
Lead, also, is the heaviest of metals.

He, then, is found as lead in the furnace who, even when placed in the midst of
tribulation, is not raised above earthly desires. Hence, again, it is written, She hath
wearied herself with much labour,and her exceeding rust went not out from her, not even by
fire (Ezek. xxiv. 12). For He brings upon us the fire of tribulation, that He may purge us
from the rust of vices; but we lose not our rust even by fire, when even amid scourges we
lack not vice. Hence the Prophet says again, The founder hath melted in vain; their
wickednesses are not consumed (Jer. vi. 29). It is, however, to be known that sometimes
when they remain uncorrected amid the hardness of scourges, they are to be soothed by
sweet admonition. For those who are not corrected by torments are sometimes restrained
from unrighteous deeds by gentle blandishments. For commonly the sick too, whom a strong
potion of medicine has not availed to cure, have been restored to their former health by
tepid water; and some sores which cannot be cured by incision are healed by fomentations
of oil; and hard adamant admits not at all of incision by steel, but is softened by the
mild blood of goats.

CHAPTER 3.14: HOW THE SILENT AND THE TALKATIVE ARE TO BE ADMONISHED

Admonition 15. Differently to be admonished are the over-silent, and those who spend time
in much speaking. For it ought to be insinuated to the over-silent that while they shun
some vices unadvisedly, they are, without its being perceived, implicated in worse. For
often from bridling the tongue overmuch they suffer from more grievous quacity in the
heart; so that thoughts seethe the more in the mind from being straitened by the violent
guard of indiscreet silence. Arid for the most part they overflow all the more widely as
they count themselves the more secure because of not being seen by fault-finders
without.Whence sometimes a man's mind is exalted into pride, and he despises as weak those
whom he hears speaking. And, when he shuts the mouth of his body, he is not aware to what
extent through his pride he lays himself open to vices. For his tongue he represses, his
mind he exalts; and, little considering his own wickedness, accuses all in his own mind by
so much the more freely as he does it also the more secretly. The over-silent are
therefore to be admonished that they study anxiously to know, not only what manner of men
they ought to exhibit themselves outwardly, but also what manner of men they ought to shew
themselves inwardly; that they fear more a hidden judgment in respect of their thoughts
than the reproof of their neighbours in respect of their speeches.

For it is written, My son, attend unto my wisdom, and bow thine ear to my prudence, that
thou mayest guard thy thoughts (Prov. v. 1). For, indeed, nothing is more fugitive than
the heart, which deserts us as often as it slips away through bad thoughts. For hence the
Psalmist says, My heart hath failed me (Ps. xxxix. 13 ). Hence, when he returns to
himself, be says, Thy servant hath found his heart to pray to Thee (2 Sam. vii. 27). When,
therefore, thought is kept under guard, the heart which was wont to fly away is found.
Moreover, the over-silent for the most part, when they suffer some injustices, come to
have a keener sense of pain from not speaking of what they endure. For, were the tongue to
tell calmly the annoyances that have been caused, the pain would flow away from the
consciousness. For closed sores torment the more; since, when the corruption that is hot
within is cast out, the pain is opened out for healing. They, therefore, who are silent
more than is expedient, ought to know this, lest, amid the annoyances which they endure
while they hold their tongue, they aggravate the violence of their pain. For they are to
be admonished that, if they love their neighbours as themselves, they should by no means
keep from them the grounds on which they justly blame them.

For from the medicine of the voice there is a concurrent effect for the health of both
parties, while on the side of him who inflicts the injury his bad conduct is checked, and
on the side of him who sustains it the violent heat of pain is allayed by opening out the
sore. For those who take notice of what is evil in their neighbours, and yet refrain their
tongue in silence, withdraw, as it were, the aid of medicine from observed sores, and
become the causers of death, in that they would not cure the venom which they could have
cured. The tongue, therefore, should be discreetly curbed, not tied up fast. For it is
written, A wise man will hold his tongue until the time (Eccles. xx. 7); in order,
assuredly, that, when he considers it opportune, he may relinquish the censorship of
silence, and apply himself to the service of utility by speaking such things as are fit.
And again it is written, A time to keep silence, and a time to speak (Eccles. iii. 7).
For, indeed, the times for changes should be discreetly weighed, lest either, when the
tongue ought to be restrained, it run loose to no profit in words, or, when it might speak
with profit, it slothfully restrain itself. Considering which thing well, the Psalmist
says, Set a watch, O Lord, on my mouth, and a door round about my lips (Ps. cxl. 3 ). For
he seeks not that a wall should be set on his lips, but a door:

that is, what is opened and shut. Whence we, too, ought to learn warily, to the end that
the voice discreetly and at the fitting time may open the mouth, and at the fitting time
silence close it. But, on the other hand, those who spend time in much speaking are to be
admonished that they vigilantly note from what a state of rectitude they fall away when
they flow abroad in a multitude of words. For the human mind, after the manner of water,
when closed in, is collected unto higher levels, in that it seeks again the height from
which it descended; and, when let loose, it falls away in that it disperses itself
unprofitably through the lowest places. For by as many superfluous words as it is
dissipated from the censorship of its silence, by so many streams, as it were, is it drawn
away out of itself. Whence also it is unable to return inwardly to knowledge of itself,
because, being scattered by much speaking, it excludes itself from the secret place of
inmost consideration. But it uncovers its whole self to the wounds of the enemy who lies
in want, because it surrounds itself with no defence of watchfulness. Hence it is written,
As a city that lieth open and without environment of walls,so is a man that cannot keep in
his spirit in speaking (Prov. xxv. 28). For, because it has not the wall of silence, the
city of the mind lies open to the darts of the foe; and, when by words it casts itself out
of itself, it shews itself exposed to the adversary. And he overcomes it with so much the
less labour as with the more labour tile mind itself, which is conquered, fights against
itself by much speaking.

Moreover, since the indolent mind for the most part lapses by degrees into downfall, while
we neglect to guard against idle words we go on to hurtful ones; so that at first it
pleases us to talk of other men's affairs; afterwards the tongue gnaws with detraction the
lives of those of whom we talk; but at last breaks out even into open slanders. Hence are
sown pricking thorns, quarrels arise, the torches of enmities are kindled, the peace of
hearts is extinguished. Whence it is well said through Solomon, He that letteth out water
is a well-spring of strifes (Prov. xvii. 14). For to let out water is to let loose the
tongue to a flux of speech. Wherefore, on the other hand, in a good sense it is said
again, The words of a man's mouth are as deep water (Ibid. xviii. 4). He therefore who
letteth out water is the wellspring of strifes, because he who curbs not his tongue
dissipates concord. Hence on the other hand it is written, He that imposes silence on a
foal allays enmities (Ibid. xxvi. 10). Moreover, that any one who gives himself to much
speaking cannot keep the straight way of righteousness is testified by theProphet, who
says, A man full of words shall not be guided aright upon the earth (Ps. cxxxix. 12 ).
Hence also Solomon says again, In the multitude of words there shall not want sin (Prov.
x. 19). Hence Isaiah says, The culture of righteousness is silence (Isai.

xxxii. 17), indicating, to wit, that the righteousness of the mind is desolated when there
is no stint of immoderate speaking. Hence James says, If any man thinketh himself to be
religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion
is vain (James i. 26). Hence again he says, Let every man be swift to hear, but slow to
speak (Ibid. 19). Hence again, defining the power of the tongue, he adds, An unruly evil,
full of deadly poison (Ibid. iii. 8). Hence the Truth in person admonishes us, saying,
Every idle word that men shall speak, they shall give account thereof in the day of
judgment (Matth. xii. 36). For indeed every word is idle that lacks either a reason of
just necessity or an intention of pious usefulness. If then an account is required of idle
discourse, let us weigh well what punishment awaits much speaking, in which there is also
the sin of hurtful words.

CHAPTER 3.15: HOW THE SLOTHFUL AND THE HASTY ARE TO BE ADMONISHED

(Admonition 16. Differently to be admonished are the slothful and the hasty. For the
former are to be persuaded not to lose, by putting it off, the good they have to do; but
the latter are to be admonished lest, while they forestall the time of good deeds by
inconsiderate haste, they change their meritorious character. To the slothful therefore it
is to be intimated, that often, when we will not do at the right time what we can, before
long, when we will, we cannot. For the very indolence of the mind, when it is not kindled
with befitting fervour, gets cut off by a torpor that stealthily grows upon it from all
desire of good things. Whence it is plainly said through Solomon, Slothfulness casteth
into a deep sleep (Prov. xix. 15). For the slothful one is as it were awake in that he
feels aright, though he grows torpid by doing nothing: but slothfulness is said to cast
into a deep sleep,because by degrees even the wakefulness of right feeling is lost, when
zeal for well-doing is discontinued. And in the same place it is rightly added, And a
dissolute soul shall suffer hunger (Ibid. For, because it braces not itself towards higher
things, it lets itself run loose uncared for in lower desires; and, while not braced with
the vigour of lofty aims, suffers the pangs of the hunger of low concupiscence, and, in
that it neglects to bind itself up by discipline, it scatters itself the more abroad
hungry in its craving after pleasures.

Hence it is written again by the same Solomon, The idle man is wholly in desires (Prov.
xxi. 26). Hence in the preaching of the Truth Himself (Matth. xii. 44, 45) the house is
said indeed to be clean when one spirit has gone out; but, when empty, it is taken
possession of by his returning with many more. For the most part the slothful, while he
neglects to do things that are necessary, sets heron him some that are difficult, but is
inconsiderately afraid of others; and so, as though finding something that he may
reasonably fear, he satisfies himself that he has good reason for remaining torpid. To him
it is rightly said through Solomon, The sluggard would not plough by reason of the cold;
therefore shall he beg in summer, and it shall not be given unto him (Prov. xx. 4). For
indeed the sluggard ploughs not by reason of the cold, when he finds an excuse for not
doing the good things which he ought to do. The sluggard ploughs not by reason of the
cold, when he is afraid of small evils that are against him, and leaves undone things of
the greatest importance. Further it is well said, He shall beg in summer, and it shall not
be given unto him. For whoso toils not now in good works will beg in summer and receive
nothing, because, when the burning sun of judgment shall appear, he will then sue in vain
for entrance into the kingdom.

To him it is well said again through the same Solomon, He that observeth the wind doth not
sow: and he that regardeth the clouds never reapeth (Eccles. xi. 4). For what is expressed
by the wind but the temptation of malignant spirits? And what are denoted by the clouds
which are moved of the wind but the oppositions of bad men? The clouds, that is to say,
are driven by the winds, because bad men are excited by the blasts of unclean spirits. He,
then, that observeth the wind soweth not, and he that regardeth the clouds reapeth not,
because whosoever fears the temptation of malignant spirits, whosoever the persecution of
bad men, and does not sow the seed of good work now, neither doth he then reap handfuls of
holy recompense. But on the other hand the hasty, while they forestall the time of good
deeds, l pervert their merit, and often fall into what is evil, while failing altogether
to discern what is good. Such persons look not at all to see what things they are doing
when they do them, but for the most part, when they are done, become aware that they ought
not to have done them. To such, under the guise of a learner, it is well said in Solomon,
My son, do nothing without counsel, and after it is done thou shalt not repent (Ecclus.
xxxii. 24). And again, Let thine eyelids go before thy steps (Prov. iv. 25). For indeed
our eyelids go before our steps, when right counsels prevent our doings. For he who
neglects to look forward by consideration to what he is about to do advances his steps
with his eyes closed; proceeds on and accomplishes his journey, but goes not in advance of
himself by looking forward; and therefore the sooner falls, because he gives no heed
through the eyelid of counsel to where he should set the foot of action.

CHAPTER 3.16: HOW THE MEEK AND THE PASSIONATE ARE TO BE ADMONISHED

(Admonition 17.) Differently to be admonished are the meek and the passionate. For
sometimes the meek, when they are in authority, suffer from the torpor of sloth, which is
a kindred disposition, and as it were placed hard by. And for the most part from the
laxity of too great gentleness they soften the force of strictness beyond need. But on the
other hand the passionate, in that they are swept on into frenzy of mind by the impulse of
anger, break up the calm of quietness, and so throw into confusion the life of those that
are put under them. For, when rage drives them headlong, they know not what they do in
their anger, they know not what in their anger they suffer from themselves. But sometimes,
what is more serious, they think the goad of their anger to be the zeal of righteousness.
And, when vice is believed to be virtue, guilt is piled up without fear. Often, then, the
meek grow torpid in the laziness of inactivity; often the passionate are deceived by the
zeal of uprightness. Thus to the virtue of the former a vice is unawares adjoined, but to
the latter their vice appears as though it were fervent virtue. Those, therefore, are to
be admonished to fly what is close beside themselves, these to take heed to what is in
themselves; those to discern what they have not, these what they have. Let the meek
embrace solicitude; let the passionate ban perturbation, The meek are to be admonished
that they study to have also the zeal of righteousness: the passionate are to be
admonished that to the zeal which they think they have they add meekness. For on this
account the Holy Spirit has been manifested to us in a dove and in fire; because, to wit,
all whom He fills He causes to shew themselves as meek with the simplicity of the dove,
and burning with the fire of zeal.

He then is in no wise full of the Holy Spirit, who either in the calm of meekness forsakes
the fervour of zeal, or again in the ardour of zeal loses the virtue of meekness. Which
thing we shall perhaps better shew, if we bring forward the authority of Paul, who to two
who were his disciples, and endowed with a like charity, supplies nevertheless different
aids for preaching. For in admonishing Timothy he says, Reprove, entreat, rebuke, with all
long-suffering and doctrine (2 Tim. iv. 2). Titus also he admonishes, saying, These things
speak, and exhort, and rebuke with all authority (Tit. ii. 15). What is the reason that he
dispenses his teaching with so great art as, in exhibiting it, to recommend authority to
the one, and long-suffering to the other, except that he saw Titus to be of a meeker
spirit, and Timothy of one a little more fervid? The former he inflames with the
earnestness of zeal; the latter he moderates by the gentleness of long-suffering. To the
one he adds what is wanting, from the other he subtracts what is overabudant. The one he
endeavours to push on with a spur, the other to keep back with a bridle. For the great
husbandman who has the Church in charge waters some shoots that they may grow, but prunes
others when he sees that they grow too much; lest either by not growing they should bear
no fruit, or by growing over much they should lose the fruits they may put forth.

But far different is the anger that creeps in under the guise of zeal from that which
confounds the perturbed heart without pretext of righteousness. For the former is extended
inordinately in that wherein it ought to be, but the latter is ever kindled in that
wherein it ought not to be. It should indeed be known that in this the passionate differ
from the impatient, that the latter bear not with things brought upon them by others, but
the former themselves bring on things to be borne with. For the passionate often follow
after those who shun them, stir up occasion of strife, rejoice in the toil of contention;
and yet such we better correct, if in the midst of the commotion of their anger we do shun
them. For, while they are perturbed, they do not know what we say to them; but, when
brought back to themselves, they receive words of exhortation the more freely in
proportion as they blush at having been the more calmly borne with. But to a mind that is
drunk with fury every right thing that is said appears wrong. Whence to Nabal when he was
drunk Abigail laudably kept silence about his fault, but, when he had digested his wine,
as laudably told him of it (1 Sam. xxv. 37). For he could for this reason perceive the
evil he had done, that he did not hear of it when drunk.

But when the passionate so attack others that they cannot be altogether shunned, they
should be smitten, not with open rebuke, but sparingly with a certain respectful
cautiousness. And this we shall shew better if we bring forward what was done by Abner.
For, when Asahel attacked him with the violence of inconsiderate haste, it is written,
Abner spake unto Asahel, saying. Turn thee aside from following me, lest I be driven to
smite thee to the ground. Howbeit he scorned to listen, an refused to turn aside.
Whereupon Abner smote him with the hinder end of the spear in the groin, and thrust him
through, and he died (2 Sam. ii. 22, 23). For of whom did Asahel present a type but of
those whom fury violently seizes and carries headlong? And such, in this same attack of
fury, are to be shunned cautiously in proportion as they are madly hurried on. Whence also
Abner, who in our speech is called the lantern of the father, fled; because when the
tongue of teachers, which indicates the supernal light of God, sees the mind of any one
borne along over the steeps of rage, and refrains from casting back darts of words against
the angry person, it is as though it were unwilling to smite one that is pursuing.

But, when the passionate will not pacify themselves by any consideration, and, like
Asahel, cease not to pursue and to be mad, it is necessary that those who endeavour to
repress these furious ones should by no means lift themselves up in fury, but exhibit all
possible calmness; and yet adroitly bring something to bear whereby they may by a side
thrust prick the heart of the furious one. Whence also Abner, when he made a stand against
his pursuer, pierced him, not with a direct stroke, but with the hinder end of his spear.
For to strike with the point is to oppose with an onset of open rebuke: but to smite the
pursuer with the hinder end of the spear is calmly to touch the furious one with certain
hits, and, as it were, by sparing him overcome him. Asahel moreover straightway fell,
because agitated minds, when they feel themselves to be spared, and yet are touched
inwardly by the answers given in calmness, fall at once from the elevation to which they
had raised themselves. Those, then, who rebound from the onset of their heat under the
stroke of gentleness die, as it were, without steel.

CHAPTER 3.17: HOW THE HUMBLE AND THE HAUGHTY ARE TO BE ADMONISHED

(Admonition 18. Differently to be admonished are the humble and the haughty. To the former
it is to be insinuated how true is that excellence which they hold in hoping for it; to
the latter it is to be intimated how that temporal glory is as nothing which even when
embracing it they hold not. Let the humble hear how eternal are the things that they long
for, how transitory the things which they despise; let the haughty hear how transitory are
the things they court, how eternal the things they lose. Let the humble hear from the
authoritative voice of the Truth, Every one that humbleth himself shall be exalted (Luke
xviii. 14). Let the haughty hear, Every one that exalteth himself shall be humbled
(Ibid.). Let the humble hear, Humility goeth before glory; let the haughty hear, The
spirit is exalted before a fall (Prov. xv. 33; xvi. 18). Let the humble hear, Unto whom
shall I have respect, but to him that is humble and quiet, and that trembleth at my words
(Isai. lxvi. 2)? Let the haughty hear, Why is earth and ashes proud (Ecclus. x. 9)? Let
the humble hear, God hath respect unto the things that are humble. Let the haughty hear,
And lofty things late knoweth afar off (Psal. cxxxvii. 6 ). Let the humble hear, That the
Son of Man came not to be ministered unto, but to minister (Matth. xx. 28); let the
haughty hear, that The beginning of all sin is pride (Ecclus. x. 13).

Let the humble hear, that Our Redeemer humbled himself, being made obedient even unto
death (Philip ii. 8); let the haughty hear what is written concerning their head, He is
king over all the sons of pride (Job xli. 25). The pride, therefore, of the devil became
the occasion of our perdition, and the humility of God has been found the argument for our
redemption. For our enemy, having been created among all things, desired to appear exalted
above all things; but our Redeemer, remaining great above all things, deigned to become
little among all things. Let the humble, then, be told that, when they abase themselves,
they ascend to the likeness of God; let the haughty be told that, when they exalt
themselves, they fall into imitation of the apostate angel. What, then, is more debased
than haughtiness, which, while it stretches itself above itself, is lengthened out beyond
the stature of true loftiness? And what is more sublime than humility, which, while it
depresses itself to the lowest, conjoins itself to its Maker who remains above the
highest? There is, however, another thing in these cases that ought to be carefully
considered; that some are often deceived by a false show of humility, while some are
beguiled by ignorance of their own haughtiness. For commonly some who think themselves
humble have an admixture of fear, such as is not due to men; while an assertion of free
speech commonly goes with the haughty. And when any vices require to be rebuked, the
former hold their peace out of fear, and yet esteem themselves as being silent out of
humility; the latter speak in the impatience of haughtiness, and yet believe themselves to
be speaking in the freedom of uprightness. Those the fault of timidity under a show of
humility keeps back from rebuking what is wrong; these the unbridled impetuosity of pride,
under the image of freedom, impels to rebuke things they ought not, or to rebuke them more
than they ought. Whence both the haughty are to be admonished not to be free more than is
becoming, and the humble are to be admonished not to be more submissive than is right;
lest either the former turn the defence of righteousness into a display of pride, or the
latter, while they study more than needs to submit themselves to men, be driven even to
pay respect to their vices,

It is, however, to be considered that for the most part we more profitably reprove the
haughty, if with our reproofs of them we mingle some balms of praise. For some other good
things that are in them should be introduced into our reproofs, or at all events some that
might have been, though they are not; and then at last the bad things that displease us
should be cut away, when previous allowance of the good things that please us has made
their minds favourably disposed to listen. For unbroken horses, too, we first touch with a
gentle hand, that we may afterwards subdue them to us even with whips. And the sweetness
of honey is added to the bitter cup of medicine, lest the bitterness which is to be of
profit for health be felt harsh in the act of tasting; but, while the taste is deceived by
sweetness, the deadly humour is expelled by bitterness. In the case, then, of the haughty
the first beginnings of our rebuke should be tempered with an admixture of praise, that,
while they admit the commendations which they love, they may accept also the reproofs
which they hate.

Moreover, we shall in most cases better persuade the haughty to their profit, if we speak
of their improvement as likely to profit us rather than them; if we request their
amendment to be bestowed upon us more than on themselves. For haughtiness is easily bent
to good, if its bending be believed to be of profit to others also. Whence Moses, who
journeyed through the desert under the direction of God and the leading of the cloudy
pillar, when he would draw Hobab his kinsman from converse with the Gentile world, and
subdue him to the dominion of Almighty God, said, We are journeying unto the place ofwhich
the Lord said, I will give it to you; Come with us, and we will do thee good; for the Lord
hath spoken good concerning lsrael. And when the other had replied to him, I will not go
with thee, but will return to my own land in which I was born; he straightway added, Leave
us not, I pray thee; for thou knowest in what places we should encamp in the wilderness,
and thou shalt be our guide (Num. x. 29, seq.). And yet Moses was not straitened in his
own mind by ignorance of the way, seeing that acquaintance with Deity had opened out
within him the knowledge of prophecy; and the pillar went before him outwardly, while
inwardly familiar speech in his sedulous converse with God instructed him concerning all
things.

But, in truth, as a man of foresight, talking to a haughty hearer, he sought succour that
he might give it; he requested a guide on the way, that he might. be able to be his guide
unto life. Thus he so acted that the proud hearer should become all the more attentive to
the voice that persuaded him to better things from being supposed to be necessary, and, in
that he believed himself to be his exhorter's guide, he should bow himself to the words of
exhortation.

CHAPTER 3.18: HOW THE OBSTINATE AND THE FICKLE ARE TO BE ADMONISHED

(Admonition 19.) Differently to be admonished are the obstinate and the fickle. The former
are to be told that they think more of themselves than they are, and therefore do not
acquiesce in the counsels of others: but the latter are to be given to understand that
they undervalue and disregard themselves too much, and so are turned aside from their own
judgment in successive moments of time. Those are to be told that, unless they esteemed
themselves better than the rest of men, they would by no means set less value on the
counsels of all than on their own deliberation: these are to be told that, if they at all
gave heed to what they are, the breeze of mutability would by no means turn them about
through so many sides of variableness. To the former it is said through Paul, Be not wise
in your own conceits (Rom. xii. 16): but the latter on the other hand should hear this;
Let us not be carried about with every wind of doctrine (Ephes. iv. 14). Concerning the
former it is said through Solomon, They shall eat of the fruits of their own way, and be
filled with their own devices (Prov. i. 31); but concerning the latter it is written by
him again, The heart of the foolish will be unlike (Ibid. xv. 7). For the heart of the
wise is always like itself, because, while it rests in good persuasions, it directs itself
constantly in good performance. But the heart of the foolish is unlike, because, while it
shews itself various through mutability, it never remains what it was. And since some
vices, as out of themselves they generate others, so themselves spring from others, it
ought by all means to be understood that we then better wipe these away by our reproofs,
when we dry them up from the very fountain of their bitterness. For obstinacy is
engendered of pride, and fickleness of levity.

The obstinate are therefore to be admonished, that they acknowledge the haughtiness of
their thoughts, and study to vanquish themselves; lest, while they scorn to be overcome by
the right advice of others outside themselves, they be held captive within themselves to
pride. They are to be admonished to observe wisely how the Son of Man, Whose will is
always one with the Father's, that He may afford us an example of subduing our own will,
says, I seek not mine own will,but the will of the Father which hath sent me (Joh. v. 30).
And, still more to commend the grace of this virtue, He declared beforehand that He would
retain the same in the last judgment, saying, I can of myself do nothing, but as I hear I
judge (Ibid.). With what conscience, then, can a man disdain to acquiesce in the will of
another, seeing that the Son of God and of Man, when He comes to shew forth the glory of
his power, testifies that of his own self he does not judge?

But, on the other hand, the fickle are to be admonished to strengthen their mind with
gravity. For they then dry up the germs of mutability in themselves when they first cut
off from their heart the root of levity; since also a strong fabric is built up when a
solid place is first provided whereon to lay the foundation. Unless, then, levity of mind
be previously guarded against, inconstancy of the thoughts is by no means conquered. From
this Paul declared himself to be free, when he said, Did I use levity? or the things that
I purpose do I purpose according to the flesh, thatwith me there should be yea and nay (2
Cor. i. 17)? As if to say plainly, For this reason I am moved by no breeze of mutability,
that I yield not to the vice of levity.

CHAPTER 3.19: HOW THOSE WHO USE FOOD INTEMPERATELY AND THOSE WHO USE IT SPARINGLY ARE TO BE ADMONISHED

(Admonition 20. Differently to be admonished are the gluttonous and the abstinent. For
superfluity of speech, levity of conduct, and lechery accompany the former; but the latter
often the sin of impatience, and often that of pride. For were it not the case that
immoderate loquacity carries away the gluttonous, that rich man who is said to have fared
sumptuously every day would not burn more sorely than elsewhere in his tongue, saying,
Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger
in water, and cool my tongue; for I am tormented in this flame (Luke xvi. 24). By these
words it is surely shewn that in his daily feasting he had frequently sinned by his
tongue, seeing that, while burning all over, he demanded to be cooled especially in his
tongue. Again, that levity of conduct follows closely upon gluttony sacred authority
testifies, when it says, The people sat down to eat and drink, and rose up to play (Exod.
xxxii. 6). For the most part also edacity leads us even to lechery, because, when the
belly is distended by repletion, the stings of lust are excited. Whence also to the
cunning foe, who opened the sense of the first man by lust for the apple, but bound it in
a noose of sin, it is said by the divine voice, On breast and belly shalt thou creep (Gen.
iii. 14);

as if it were plainly said to him, In thought and in maw thou shalt have dominion over
human hearts. That lechery follows upon gluttony the prophet testifies, denouncing hidden
things while he speaks of open ones, when he says, The chief of the cooks broke down the
walls of Jerusalem (Jer. xxxix. 9; 2 Kings xxv. 10) . For the chief of the cooks is the
belly, to which the cooks pay observance with great care, that it may itself be delectably
filled with viands. But the walls of Jerusalem are the virtues of the soul, elevated to a
longing for supernal peace. The chief of the cooks, therefore, throws down the walls of
Jerusalem, because, when the belly is distended with gluttony, the virtues of the soul are
destroyed through lechery. On the other hand, were it not that impatience commonly shakes
the abstinent out of the bosom of tranquillity, Peter would by no means, when saying,
Supply in your faith virtue, and in your virtue knowledge, and in your knowledge
abstinence (2 Pet. i. 5), have straightway vigilantly added, And in your abstinence
patience. For he foresaw that the patience which he admonished them to have would be
wanting to the abstinent. Again, were it not that the sin of pride sometimes pierces
through the cogitations of the abstinent, Paul would by no means have said, Let not him
that eateth not judge him that earth (Rom. xiv. 3). And again, speaking to others, while
glancing at the maxims of such as gloried in the virtue of abstinence, he added, Which
things have indeed a show of wisdom in superstition and humility, and for not sparing of
the body, not in any honour for the satisfying of the flesh (Coloss. ii. 23).Here it is to
be noted that the excellent preacher, in his argument, joins a show ofhumility to
superstition, because, when the flesh is worn more than needs by abstinence, humility is
displayed outwardly, but on account of this very humility there is grievous pride within.
And unless the mind were sometimes puffed up by the virtue of abstinence, the arrogant
Pharisee would by no means have studiously numbered this among his great merits, saying, I
fast twice in the week (Luke xviii. 12).

Thus the gluttonous are to be admonished, that in giving themselves to the enjoyment of
dainties they pierce not themselves through with the sword of lechery; and that they
perceive how great loquacity, how great levity of mind, lie in wait for them through
eating; lest, while they softly serve the belly, they become cruelly bound in the nooses
of vice. For by so much the further do we go back from our second parent as by immoderate
indulgence, when the hand is stretched out for food, we renew the fall of our first
parent. But, on the other hand, the abstinent are to be admonished ever anxiously to look
out, lest, while they fly the vice of gluttony, still worse vices be engendered as it were
of virtue lest, while they macerate the flesh, their spirit break out into impatience; and
so there be no virtue in the vanquishing of the flesh, the spirit being overcome by anger.
Sometimes, moreover, while the mind of the abstinent keeps anger down, it is corrupted, as
it were by a foreign joy coming in, and loses all the good of abstinence in that it fails
to guard itself from spiritual vices. Hence it is rightly said through the prophet, In the
days of your fasts are found your wills ([LXX]Isai. lviii. 3, lxx.). And shortly after, Ye
fast for debates and strifes, and ye smile with the fists (Ibid.). For the will pertains
to delight, the fist to anger.

In vain, then, is the body worn by abstinence, if the mind, abandoned to disorderly
emotions, is dissipated by vices. And again, they are to be admonished that, while they
keep up their abstinence without abatement, they suppose not this to be of eminent virtue
before the hidden judge; lest, if it be perchance supposed to be of great merit, the heart
be lifted up to haughtiness. For hence it is said through the prophet, Is it such a fast
that I have chosen! But break thy bread to the hungry, and bring the needy and the
wanderers into thine house (Ibid. 5). In this matter it is to be considered how small the
virtue of abstinence is accounted, seeing that it is not commended but for other virtues.
Hence Joel says, Sanctify a fast. For indeed to sanctify a fast is to shew abstinence of
the flesh to be worthy of God by other good things being added to it. The abstinent are to
be admonished that they then offer to God an abstinence that pleases Him, when they bestow
on the indigent the nourishment which they withhold from themselves. For we should wisely
attend to what is blamed by the Lord through the prophet, saying, When ye fasted and
mourned in the fifth and seventh month far these seventy years, did ye at all first a last
unto Me? And when ye did eat and drink, did ye not eat for yourselves, and drink for
yourselves Zech. vii. 5 seq.)? For a man fasts not to God but to himself, if what he
withholds from his belly. for a time he gives not to the needy, but keeps to be offered
afterwards to his belly.

Wherefore, lest either gluttonous appetite throw the one sort off their guard, or the
afflicted flesh trip up the other by elation, let the former hear this from the month of
the Truth, And take heed to yourselves, lest at any time your hearts be overcharged in
surfeiting and drunkenness and cares of this world (Luke xxi. 34). And in the same place
there is added a profitable fear; And so that day come upon you unawares. For as a snare
shall it come on all them that dwell an the face of the whole earth (Ibid. 35). Let the
latter hear, Not that which goeth into the mouth defileth a man; but that which cometh out
of the mouth, this defileth a man (Matth. xv. II). Let the former hear, Meat for the
belly, and the belly far meats; but God shall destroy both it and them (1 Cor. vi. 13).
And again, Not in rioting and drunkenness (Rom. xiii. 13). And again, Meat commendeth us
not to God (I Cor. viii. 8). Let the latter hear, To the pure all things are pure: but
unto them that am defiled and unbelieving is nothing pure (Tit. i. 15). Let the former
hear, Whose God is their belly, and whose glory is in their own confusion (Philip. iii.
19). Let the latter hear, Some shall depart from the faith;

and a little after, Forbidding to marry, and commanding to abstain frown meats, which God
hath treated to be received with thanksgiving of them which believe and know the truth (1
Tim. iv. 1, 3). Let those hear, It is good neither to eat flesh nor to drink wine, nor
anything whereby thy brother stumbleth (Rom. xiv. 21). Let these hear, Use a little wine
far thy stomach's sake and thine often infirmities (I Tim. v. 23). Thus both the former
may learn not to desire inordinately the food of the flesh, and the latter not dare to
condemn the creature of God, which they lust not after.

CHAPTER 3.20: HOW TO BE ADMONISHED ARE THOSE WHO GIVE AWAY WHAT IS THEIR OWN, AND THOSE WHO SEIZE WHAT BELONGS TO OTHERS

(Admonition 21. Differently to be admonished are those who already give compassionately of
their own, and those who still would fain seize even what belongs to others. For those who
already give compassionately of their own are to be admonished not to lift themselves up
in swelling thought above those to whom they impart earthly things; not to esteem
themselves better than others because they see others to be supported by them. For the
Lord of an earthly household, in distributing the ranks and ministries of his servants,
appoints some to rule, but some to be ruled by others. Those he orders to supply to the
rest what is necessary, these to take what they receive from others. And yet it is for the
most part those that rule who offend, while those that are ruled remain in favour with the
good man of the house. Those who are dispensers incur wrath; those who subsist by the
dispensation of others continue without offence. Those, then, who already give
compassionately of the things which they possess are to be admonished to acknowledge
themselves to be placed by the heavenly Lord as dispensers of temporal supplies, and to,
impart the same all the more humbly from their understanding that the things which they
dispense are not their own. And, when they consider that they are appointed for the
service of those to whom they impart what they have received, by no means let vain glory
elate their minds, but let fear depress them.

Whence also it is needful for them to take anxious thought test they distribute what has
been committed to them unworthily; lest they bestow something on those on whom they ought
to have spent nothing, or nothing on those on whom they ought to have spent something, or
much on those on whom they ought to have spent little, or little on those on whom they
ought to have spent much; lest by precipitancy they scatter unprofitably what they give;
lest by tardiness they mischievously torment petitioners; lest the thought of receiving a
favour in return creep in; lest craving for transitory praise extinguish the light of
giving; lest accompanying moroseness beset an offered gift; lest in case of a gift that
has been well offered the mind be exhilarated more than is fit; lest, when they have
fulfilled all aright, they give something to themselves, and so at once lose all after
they have accomplished all. For, that they may not attribute to themselves the virtue of
their liberality, let them hear what is written, If any man administer, let him do it as
of the ability which God administereth (I Pet. iv. 11). That they may not rejoice
immoderately in benefits bestowed, let them hear what is written, When ye shall have done
all those things which are commanded you, say, We are unprofitable servants, we have done
that which was our duty to do (Luke xvii. 10). That moroseness may not spoil liberality,
let them hear what is written, God loveth a cheerful giver (2 Cor.

ix. 7). That they may not seek transitory praise for a gift bestowed, let them hear what
is written, Let not thy left hand know what thy right hand doeth (Matth. vi. 3). That is,
let not the glory of the present life mix itself with the largesses of piety, nor let
desire of favour know anything of the work of rectitude. That they may not require a
return for benefits bestowed, let them hear what is written, When thou makest a dinner or
a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich
neighbours, lest they also bid thee again, and a recompense be made thee. but, when thou
makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed;
for they have not whereof to recompense thee (Luke xiv. 12 seq.). That they may not supply
too late what should be supplied at once, let them hear what is written, Say not unto thy
friend, go and come again, and to-morrow I will give, when thou mightest give immediately
(Prov. iii. 28). Lest, under pretence of liberality, they should scatter what they possess
unprofitably, let them hear what is written, Let thine alms sweat in thine hand. Lest,
when much is necessary, little be given, let them hear what is written, He that soweth
sparingly shall reap also sparingly (2 Cor. ix 6).

Lest, when they ought to give little, they give too much, and afterwards, badly enduring
want themselves, break out into impatience, let them hear what is written, Not that other
men be eased, and ye burdened, but by an quality, that your abundance may supply their
want, and that their abundance may be a supply to your want (Ibid. viii. 13, 14). For,
when the soul of the giver knows not how to endure want, then, in withdrawing much from
himself, he seeks out against himself occasion of impatience. For the mind should first be
prepared for patience, and then either much or all be bestowed in bounty, lest, the inroad
of want being borne with but little equanimity, both the reward of previous bounty be
lost, and subsequent murmuring bring worse ruin on the soul. Lest they should give nothing
at all to those on whom they ought to bestow something, let them hear what is written,
Give to every man that asketh of thee (Luke vi. 30). Lest they should give something,
however little to those on whom they ought to bestow nothing at all, let them hear what is
written. Give to the good man, and receive not a sinner: do well to him that is lowly, and
give not to the ungodly (Ecclus. xii. 4). And again, Set out thy bread and wine on the
burial of the just, but eat and drink not thereof with sinners (Tobit iv. 17).

For he gives his bread and wine to sin-nets who gives assistance to the wicked for that
they are wicked. For which cause also some of the rich of this world nourish players with
profuse bounties, while the poor of Christ are tormented with hunger. He, however, who
gives his bread to one that is indigent, though he be a sinner, not because he is a
sinner, but because he is a man, does not in truth nourish a sinner, but a poor righteous
man, because what he loves in him is not his sin, but his nature. Those who already
distribute compassion- ately what they possess are to be admonished also that they study
to keep careful guard, lest, when they redeem by alms the sins they have committed, they
commit others which will still require redemption; lest they suppose the righteousness of
God to be saleable, thinking that if they take care to give money for their sins, they can
sin with impunity. For, The soul is more than meat, and the body than raiment (Matth. vi.
25; Luke xii. 23). He, therefore, who bestows meat or raiment on the poor, and yet is
polluted by iniquity of soul or body, has offered the lesser thing to righteousness, and
the greater thing to sin; for he has given his possessions to God, and himself to the
devil.

But, on the other hand, those who still would fain seize what belongs to others are to be
admonished to give anxious heed to what the Lord says when He comes to judgment. For He
says, I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I
was a stranger, and ye took Me not in: naked, and ye clothed Me not; sick, and in prison,
and ye visited Me not (Matth. xxv. 42, 43). And these he previously addresses saying,
Depart from Me, ye cursed, into eternal fire, which is prepared for the devil and his
angels (Ibid. 41). Lo, they are in no wise told that they have committed robberies or any
other acts of violence, and yet they are given over to the eternal fires of Gehenna.
Hence, then, it is to be gathered with how great damnation those will be visited who seize
what is not their own, if those who have indiscreetly kept their own are smitten with so
great punishment. Let them consider in what guilt the seizing of goods must bind them, if
not parting with them subjects to such a penalty. Let them consider what injustice
inflicted must deserve, if kindness not bestowed is worthy of so great a chastisement.

When they are intent on seizing what is not their own, let them hear what is written, Woe
to him that increaseth that which is not his! How long doth he heap up against himself
thick clay (Hab. ii. 6)? For, indeed, for a covetous man to heap up against him thick clay
is to pile up earthly gains into a load of sin. When they desire to enlarge greatly the
spaces of their habitation, let them hear what is written, Woe unto you that join house to
house and lay field to field, even till there be no place left. What, will ye dwell alone
in the midst of the earth (Isai. v. 8)? As if to say plainly, How far do ye stretch
yourselves, ye that cannot bear to have comrades in a common world? Those that are joined
to you ye keep down, and ever find some against whom ye may have power to stretch
yourselves. When they are intent on increasing money, let them hear what is written, The
covetous man is not filled with money; and he that loveth riches shall not reap fruit
thereof (Eccles. v. 9). For indeed he would reap fruit of them, were he minded, not loving
them, to disperse them well. But whoso in his affection for them retains them, shall
surely leave them behind him here without fruit. When they burn to be filled at once with
all manner of wealth, let them hear what is written, He that maketh haste to be rich shall
not be innocent (Prov.

xxviii. 20): for certainly he who goes about to increase wealth is negligent in avoiding
sin; and, being caught after the manner of birds, while looking greedily at the bait of
earthly things, he is not aware in what a noose of sin he is being strangled, When they
desire any gains of the present world, and are ignorant of the losses they will suffer in
the world to come, let them hear what is written, An inheritance to which haste is made in
the beginning in the last end shall lack blessing (Prov. xx. 21). For indeed we derive our
beginning from this life, that we may come in the end to the lot of blessing. They,
therefore, that make haste to an inheritance in the beginning cut off from themselves the
lot of blessing in the end; since, while they crave to be increased in goods here through
the iniquity of avarice, they become disinherited there of their eternal patrimony. When
they either solicit very much, or succeed in obtaining all that they have solicited, let
them hear what is written. What is a man profited, if he should gain the whole world, but
lose his own soul (Matth. xvi. 26)? As if the Truth said plainly, What is a man profited,
though he gather together all that is outside himself, if this very thing only which is
himself he damns?

But for the most part the covetousness of spoilers is the sooner corrected, if it be shewn
by the words of such as admonish them how fleeting is the present life; if mention be made
of those who have long endeavoured to grow rich in this world, and yet have been unable to
remain long among their acquired riches; from whom hasty death has taken away suddenly and
all at once whatever, neither all at once nor suddenly, they have gathered together; who
have not only left here what they had seized, but have carried with them to the judgment
arraignments for seizure. Let them, therefore, be told of examples of such as these, whom
they would, doubtless, even themselves, in words condemn; so that, when after their words
they come back to their own heart, they may blush at any rate to imitate those whom they
judge.

CHAPTER 3.21: HOW THOSE ARE TO BE ADMONISHED WHO DESIRE NOT THE THINGS OF OTHERS, BUT KEEP THEIR OWN; AND THOSE WHO GIVE OF THEIR OWN, YET SEIZE ON THOSE OF OTHERS

(Admonition 22.) Differently to be admonished are those who neither desire what belongs to
others nor bestow what is their own, and those who give of what they have, and yet desist
not from seizing on what belongs to others. Those who neither desire what belongs to
others nor bestow what is their own are to be admonished to consider carefully that the
earth out of which they are taken is common to all men, and therefore brings forth
nourishment for all in common. Vainly, then, do those suppose themselves innocent, who
claim to their own private use the common gift of God; those who, in not imparting what
they have received, walk in the midst of the slaughter of their neighbours; since they
almost daily slay so many persons as there are dying poor whose subsidies they keep close
in their own possession. For, when we administer necessaries of any kind to the indigent,
we do not bestow our own, but render them what is theirs; we rather pay a debt of justice
than accomplish works of mercy. Whence also the Truth himself, when speaking of the
caution required in shelving mercy, says, Take heed that ye do not your justice before men
(Matth. vi. 1). The Psalmist also, in agreement with this sentence, says, He hath
dispersed, he hath given ta the poor, his justice endureth for ever (Ps. cxii. 9).

For, having first mentioned bounty bestowed upon the poor, he would not call this mercy,
but rather justice: for it is surely just that whosoever receive what is given by a common
Lord should use it in common. Hence also Solomon says, Whoso is just will give and will
not spare (Prov. xxi. 26). Theyare to be admonished also anxiously to take note how of the
fig-tree that had no fruit therigorous husbandman complains that it even cumbers the
ground. For a fig-tree without fruit cumbers the ground, when the soul of the niggardly
keeps unprofitably what might have benefited many. A fig-tree without fruit cumbers the
ground, when the fool keeps barren under the shade of sloth a place which another might
have cultivated under the sun of good works. But these are wont sometimes to say, We use
what has been granted us; we do not seek what belongs to others; and, if we do nothing
worthy of the reward of mercy, we still commit no wrong. So they think, because in truth
they close the ear of their heart to the words which are from heaven. For the rich man in
the Gospel who was clothed in purple and fine linen, and feasted sumptuously every day, is
not said to have seized what belonged to others, but to have used what was his own
unfruitfully; and avenging hell received him after this life, not because he did anything
unlawful but because by immoderate indulgence he gave up his whole self to what was
lawful.

The niggardly are to be admonished to take notice that they do God, in the first place,
this wrong; that to Him Who gives them all they render in return no sacrifice of mercy.
For hence the Psalmist says. He will not give his propitiation to God, nor the price of
the redemption of his soul (Psal. xlviii. 9 ). For to give the price of redemption is to
return good deeds for preventing grace. Hence John cries aloud saying, Now the axe is laid
unto the raft of the tree. Every tree which bringeth not forth good fruit shall be hewn
dawn and cast into the fire (Luke iii. 9). Let those, therefore, who esteem themselves
guiltless because they do not seize on what belongs to others look forward to the stroke
of the axe that is nigh at hand, and lay aside the torpor of improvident security, lest,
while they neglect to bear the fruit of good deeds, they be cut off from the present life
utterly, as it were from the greenness of the root.

But, on the other hand, those who both give what they have and desist not from seizing on
what belongs to others are to be admonished not to desire to appear exceeding munificent,
and so be made worse from the outward show of good. For these, giving what is their own
without discretion, not only, as we have said above, fall into the murmuring of
impatience, but, when want urges them, are swept along even to avarice. What, then, is
more wretched than the mind of those in whom avarice is born of bountifulness, and a crop
of sins is sown as it were from virtue? First, then, they are to be admonished to learn
how to keep what is theirs reasonably, and then in the end not to go about getting what is
another's. For, if the root of the fault is not burnt out in the profusion itself, the
thorn of avarice, exuberant through the branches, is never dried up. So then, cause for
seizing is withdrawn, if the right of possession be first adjusted well. But then,
further, let those who are admonished be told how to give mercifully what they have, when
they have learnt not to confound the good of mercy by throwing into it the wickedness of
robbery. For they violently exact what they mercifully bestow. For it is one thing to shew
mercy on account of our sins; another thing to sin on account of shewing mercy;

which can no longer indeed be called mercy, since it cannot grow into sweet fruit, being
embittered by the poison of its pestiferous root. For hence it is that the Lord through
the prophet rejects even sacrifices themselves, saying, I the Lord love judgment, and I
hate robbery in a whole burnt offering (Isai. lxi. 8). Hence again He has said, The
sacrifices of the ungodly are abominable, which are offered of wickedness (Prov. xxi. 28).
Such persons also often withdraw from the indigent what they give to God. But the Lord
shews with what strong censure he disowns them, saying through a certain wise man, Whoso
offereth a sacrifice of the substance of the poor doeth as one that killeth the son before
the father's eyes (Ecclus. xxxiv. 20). For what can be more intolerable than the death of
a son before his father's eyes? Wherefore it is shewn with what great wrath this kind of
sacrifice is beheld, in that it is compared to the grief of a bereaved father. And yet for
the most part people weigh well how much they give; but how much they seize they neglect
to consider. They count, as it were, their wage, but refuse to consider their defaults.
Let them hear therefore what is written, He that hath gathered wages hath put them into a
bag with holes (Hagg. i. 6). For indeed money put into a bag with holes is seen when it is
put in, but when it is lost it is not seen. Those, then, who have an eye to how much they
bestow, but consider not how much they seize, put their wages into a bag with holes,
because in truth they look to them when they gather them together in hope of being secure,
but lose them without looking.

CHAPTER 3.22: HOW THOSE THAT ARE AT VARIANCE AND THOSE THAT ARE AT PEACE ARE TO BE ADMONISHED

(Admonition 23. Differently to be admonished are those that are at variance and those that
are at peace. For those that are at variance are to be admonished to know most certainly
that, in whatever virtues they may abound, they can by no means become spiritual if they
neglect becoming united to their neighbours by concord. For it is written, But the fruit
of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace
refuses to bear the fruit of the Spirit. Hence Paul says, Whereas there is among you
envying and strife, are ye not carnal (1 Cor iii. 3)? Hence again he says also, Follow
peace with all men and holiness, without which no man shall see the Lord (Heb. xii. 14).
Hence again he admonishes, saying, Endeavouring to keep the unity of the Spirit in the
bond of peace: there is one body and one Spirit, even as ye are called in one hope of your
calling (Eph. iv. 3, 4). The one hope of our calling, therefore, is never reached, if we
run not to it with a mind at one with our neighbours. But it is often the case that some,
by being proud of some gifts that they especially partake of, lose the greater gift of
concord; as it may be if one who subdues the flesh more than others by bridling of his
appetite should scorn to be in concord with those whom he surpasses in abstinence.

But whoso separates abstinence from concord, let him consider the admonition of the
Psalmist, Praise him with timbrel and chorus (Ps. cl. 4). For in the timbrel a dry and
beaten skin resounds, but in the chorus voices are associated in concord. Whosoever then
afflicts his body, but forsakes concord,praises God indeed with timbrel, but praises Him
not with chorus. Often, however, when superior knowledge lifts up some, it disjoins them
from the society of other men; and it is as though the more wise they are, the less wise
are they as to the virtue of concord. Let these therefore hear what the Truth in person
says, Have salt in yourselves, and have peace one with another (Mark ix. 50). For indeed
salt without peace is not a gift of virtue, but an argument for condemnation. For the
better any man is in wisdom, the worse is his delinquency, and he will deserve punishment
inexcusably for this very reason, that, if he had been so minded, he might in his prudence
have avoided sin. To such it is rightly said through James, But if ye have bitter envying
and strife in your hearts, glory not, and lie not against the truth. This wisdom
descendeth not from above, but is earthly, sensual, devilish. But the wisdom that is from
above is first pure, then peaceable (James iii. 14, 15, 17). Pure, that is to say, because
its ideas are chaste; and also peaceable, because it in no wise through elation disjoins
itself from the society of neighbours.

Those who are at variance are to be admonished to take note that they offer to God no
sacrifice of good work so long as they are not in charity with their neighbours. For it is
written, If thou bring thy gift to the altar, and there rememberest that thy brother hath
ought against thee, leave there thy gift before the altar, and go thy way first to be
reconciled to thy brother, and then thou shall come and offer they gift (Matth. v. 23,
24). Now by this precept we are led to consider how intolerable the guilt of men is shewn
to be when their sacrifice is rejected. For, whereas all evils are washed away when
followed by what is good, let us consider now great must be the evils of discord, seeing
that, unless they are utterly extinguished, they allow no good to follow. Those who are at
variance are to be admonished that, if they incline not their ears to heavenly commands,
they should open the eyes of the mind to consider the ways of creatures of the lowest
order; how that often birds of one and the same kind desert not one another in their
social flight, and that brute beasts feed in herds together. Thus, if we observe wisely,
irrational nature shews by agreeing together how great evil rational nature commits by
disagreement; when the latter has lost by the exercise of reason what the former by
natural instinct keeps.

But, on the other hand, those that are at peace are to be admonished to take heed lest,
while they love more than they need do the peace which they enjoy, they have no longing to
reach that which is perpetual. For commonly tranquil circumstances more sorely try the
bent of minds, so that, in proportion as the things which occupy them are not troublesome,
the things which invite them come to appear less lovely, and the more present things
delight, eternal things are the less sought after. Whence also the Truth speaking in
person, when He would distinguish earthly from supernal peace, and provoke His disciples
from that which now is to that which is to come, said, Peace I leave with you, My peace I
give unto you (Joh. xiv. 27). That is, I leave a transitory, I give a lasting peace. If
then the heart is fixed on that which is left, that which is to be given is never reached.
Present peace, therefore, is to be held as something to be both loved and thought little
of, lest, if it is loved immoderately, the mind of him that loves be taken in a fault.
Whence also those who are at peace should be admonished lest, while too desirous of human
peace, they fail entirely to reprove men's evil ways, and, in consenting to the froward,
disjoin themselves from the peace of their Maker; lest, while they dread human quarrels
without, they be smitten by breach of their inward covenant.

For what is transitory peace but a certain footprint of peace eternal? What, then, can be
more mad than to love footprints impressed on dust, but not to love him by whom they have
been impressed? Hence David, when he would bind himself entirely to the covenants of
inward peace, testifies that he held no agreement with the wicked, saying, Did not I hate
them, O God, that hate thee, and waste away an accountof thine enemies? I hated them with
perfect hatred, they became enemies to me (Ps. cxxxviii. 21, 22 ). For to hate God's
enemies with perfect hatred is both to love what they were made, and to chide what they
do, to be severe on the manners of the wicked, and to profit their life. It is therefore
to be well weighed, when there is rest from chiding, how culpably peace is kept with the
worst of men, if so great a prophet offered this as a sacrifice to God, that he excited
the enmities of the wicked against himself for the Lord. Hence it is that the tribe of
Levi, when they took their swords and passed through the midst of the camp because they
would not spare the sinners who were to be smitten, are said to have consecrated their
hands to God (Exod. xxxii. 27, seq.). Hence Phinehas, spurning the favour of his fellow-
countrymen when they sinned, smote those who came together with the Midianites, and in his
wrath appeased the wrath of God (Num. xxv. 9).

Hence in person the Truth says, Think not that I am came to send peace an earth:I came not
to send peace, but a sword (Matth. x. 34). For, when we are unwarily joined in friendship
with the wicked, we are bound in their sins. Whence Jehoshaphat, who is extolled by so
many praises of his previous life, is rebuked for his friendship with King Ahab as though
nigh unto destruction, when it is said to him through the prophet, Thou givest help to the
ungodly, and art joined in friendship with them that hate the Lord; and therefore thou
didst deserve indeed the wrath of the Lord: nevertheless there are good works found in
thee, in that thou hast taken away the graves out of the land of Judah (2 Chron. xix. 2,
3). For our life is already at variance with Him who is supremely righteous by the very
fact of agreement in the friendships of the froward. Those who are at peace are to be
admonished not to be afraid of disturbing their temporal peace, ifthey break forth into
words of rebuke. And again they are to be admonished to keep inwardly with undiminished
love the same peace which in their external relations they disturb by their reproving
voice. Both which things David declares that he had prudently observed, saying, With them
that hate peace I was peaceable; when I spake unto them, they fought against me without a
cause (Ps. cxix. 7 ). Lo, when he spoke, he was fought against;

and yet, when fought against, he was peaceable, because he neither ceased to reprove those
that were mad against him, nor forgot to love those who were reproved. Hence also Paul
says, If it be possible, as much as lieth in you, have peace with all men (Rom. xii. 18).
For, being about to exhort his disciples to have peace with all, he said first, If it be
possible, and added, As much as lieth in you. For indeed it was difficult for them, if
they rebuked evil deeds, to be able to have peace with all. But, when temporal peace is
disturbed in the hearts of bad men through our rebuke, it is necessary that it should be
kept inviolate in our own heart. Rightly, therefore, says he, As much as lieth in you. It
is indeed as though he said, Since peace stands in the consent of two parties, if it is
driven out by those who are reproved, let it nevertheless be retained undiminished in the
mind of you who reprove. Whence the same apostle again admonishes his disciples, saying,
If any man obey not our word, note that man by this epistle; and have no company with him,
that he may be confounded (2 Thess. iii. 14). And straightway he added, Yet count him not
as an enemy, but reprove him as a brother (Ibid. 15). As if to say, Break ye outward peace
with him, but guard in your heart's core internal peace concerning him;

that your discord with him may so smite the mind of the sinner that peace depart not from
your hearts even though denied to him.

CHAPTER 3.23: HOW SOWERS OF STRIFES AND PEACEMAKERS ARE TO BE ADMONISHED

(Admonition 24. Differently to be admonished are sowers of strifes and peacemakers. For
sowers of strifes are to be admonished to perceive whose followers they are. For of the
apostate angel it is written, when tares had been sown among the good crop, An enemy hath
done this (Matth. xiii. 28). Of a member of him also it is said through Solomon, An
apostate person, an unprofitable man, walketh with a perverse mouth, he winketh with his
eyes, he beateth with his foot, he speaketh with his finger, with froward heart he
deviseth mischief continually, he soweth strifes (Prov. vi. 12-14). Lo, him whom he would
speak of as a sower of strifes he first named an apostate; since, unless after the manner
of the proud angel he first fell away inwardly by the alienation of his mind from the face
of his Maker, he would not afterwards come to sow strifes outwardly. He is rightly
described too as winking with his eyes, speaking with his finger, beating with his foot.
For it is inward watch that keeps the members outwardly in orderly control. He, then, who
has lost stability of mind falls off outwardly into inconstancy of movement, and by his
exterior mobility shews that he is stayed on no root within. Let sowers of strifes hear
what is written, Blessed are the peacemakers, far they shall be called the children of God
(Matth. v. 9).

And on the other hand let them gather that, if they who make peace are called the children
of God, without doubt those who confound it are the children of Satan. Moreover, all who
are separated by discord from the greenness of loving-kindness are dried up: and, though
they bring forth in their actions fruits of well-doing, yet there are in truth no fruits,
because they spring not from the unity of charity. Hence, therefore, let sowers of strifes
consider how manifoldly they sin; in that, while they perpetrate one iniquity, they
eradicate at the same time all virtues from human hearts. For in one evil they work
innumerable evils, since, in sowing discord, they extinguish charity, which is in truth
the mother of all virtues. But, since nothing is more precious with God than the virtue of
loving-kindness, nothing is more acceptable to the devil than the extinction of charity.
Whosoever, then, by sowing of strifes destroy the loving-kindness of neighbours, serve
God's enemy as his familiar friend; because by taking away from them this, by the loss of
which he fell, they have cut off from them the road whereby to rise.

But, on the other hand, the peacemakers are to be admonished that they detract not from
the efficacy of so great an undertaking through not knowing between whom they ought to
establish peace. For, as there is much harm if unity be wanting to the good, so there is
exceeding harm if it be not wanting to the bad. If, then, the iniquity of the perverse is
united in peace, assuredly there is an accession of strength to their evil doings, since
the more they agree among themselves in wickedness, by so much the more stoutly do they
dash themselves against the good to afflict them. For hence it is that against the
preachers of that vessel of damnation, to wit, Antichrist, is it said by the divine voice
to the blessed Job, The members of his flesh stick close to each other (Job xli. 14 ).
Hence, under the figure of scales, it is said of his satellites, One is joined to another,
and not even a breathing-hole cometh between them (xli. 7 ). For, indeed, his followers,
from being divided by no opposition of discord among themselves. are by so much the more
strongly banded together in the slaughter of the good. He then who associates the
iniquitous together in peace supplies strength to iniquity, since they worse press down
the good, whom they persecute unanimously.

Whence the excellent preacher, being overtaken by violent persecution from Pharisees and
Sadducees, endeavoured to divide among themselves those whom he saw to be violently united
against himself, when he cried out, saying, Men, brethren, I am a Pharisee, the son of
Pharisees; of the hope and resurrection of the dead I am called in question (Acts xxiii.
6). And, whereas the Sadducees denied the hope and resurrection of the dead, which the
Pharisees ill accordance with the precepts of Holy Writ believed, a dissension was caused
in the unanimity of the persecutors; and Paul escaped unhurt from the divided crowd, which
before, when united, had savagely assailed him. Those, therefore, who are occupied with
the desire of making peace, are to be admonished that they ought first to infuse a love of
internal peace into the minds of the froward, to the end that external peace may
afterwards avail to do them good; so that, while their heart is hanging on cognition of
the former, they be by no means hurried into wickedness from perception of the latter;
and, while they see before them that which is supernal, they in no way turn that which is
earthly to serve to their own detriment. But, ifany perverse persons are such that they
could not harm the good, even though they lusted to do so, between them, indeed, earthly
peace ought to be established, even before they have risen to the knowledge of supernal
peace;

even so that they, whom the wickedness of their impiety exasperates against the loving-
kindness of God, may at any rate be softened out of love of their neighbour, and, as it
were from a neighbouring position, may pass to a better one, and so rise to what is as yet
far from them, the peace of their Maker.


THE BOOK OF PASTORAL RULE (PART THREE: HOW THE RULER SHOULD TEACH AND ADMONISH, CHAPTERS 3.24: HOW THE RUDE IN SACRED LEARNING, AND THOSE WHO ARE LEARNED BUT NOT HUMBLE, ARE TO BE ADMONISHED–3.34: HOW THOSE ARE TO BE ADMONISHED WHO DO NOT EVEN BEGIN GOOD THINGS, AND THOSE WHO DO NOT FINISH THEM WHEN BEGUN)
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THE BOOK OF PASTORAL RULE continued

CHAPTER 3.24: HOW THE RUDE IN SACRED LEARNING, AND THOSE WHO ARE LEARNED BUT NOT HUMBLE, ARE TO BE ADMONISHED

(Admonition 25. DifferentIy to be admonished are those who do not understand aright the
words of the sacred Law, and those who understand them indeed aright, but speak them not
humbly. For those who understand not aright the words of sacred Law are to be admonished
to consider that they turn for themselves a most wholesome drought of wine into a cup of
poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy
in themselves what was sound by that whereby they ought, to their health, to have cut away
what was diseased. They are to be admonished to consider that Holy Scripture is set as a
kind of lantern for us in the night of the present life, the words whereof when they
understand not aright, from light they get darkness. But in truth a perverse bent of mind
would not hurry them to understand it wrong, did not pride first puffthem up. For, while
they think themselves wise beyond all others, they scorn to follow others to things better
understood: and, in order to extort for themselves from the unskilful multitude a name for
knowledge, they strive mightily both to upset the right views of others and to confirm
their own perverse views. Hence it is well said by the prophet, They have ripped up the
women with child of Gilead, that they might enlarge their border (Amos i. 13). For Gilead
is by interpretation a heap of witness (Gen. xxxi. 47, 48).

And, since the whole congregation of the Church together serves by its confession for a
witness to the truth, not unfitly by Gilead is expressed the Church, which witnesses by
the mouth of all the faithful whatever is true concerning God. Moreover, souls are called
with child, when of divine love they conceive an understanding of the Word, so that, if
they come to their full time, they may bring forth their conceived intelligence in the
shewing forth of work. Further, to enlarge their border is to extend abroad the fame of
their reputation. They have therefore ripped up the women with child of Gilead that they
might enlarge their border, because heretics assuredly slay by their perverse preaching
the souls of the faithful who had already conceived something of the understanding of the
truth, and extend for themselves a name for knowledge. The hearts of little ones, already
big with conception of the word, they cleave with the sword of error, and, as it were,
make for themselves a reputation as teachers. When, therefore, we endeavour to instruct
these not to think perversely, it is necessary that we first admonish them to shun vain
glory. For, if the root of elation is cut off, the branches of wrong assertion are
consequently dried up. They are also to be admonished to take heed, lest, by gendering
errors and discords, they turn into a sacrifice to Satan the very same law of God which
has been given for hindering sacrifices to Satan.

Whence the Lord complains through the prophet, saying, I gave them corn, wine, and oil,
and I multiplied tothem silver and gold, which they sacrificed to Baal (Hos. ii. 8). For
indeed we receive corn from the Lord, when, in the more obscure sayings, the husk of the
letter being drawn off, we perceive in the marrow of the Spirit the inward meaning of the
Law. The Lord proffers us His wine, when He inebriates us with the lofty preaching of His
Scripture. His oil also He gives us, when, by plainer precepts, He orders our life gently
and smoothly. He multiplies silver, when He supplies to us eloquent utterances, full of
the light of truth. With gold also He enriches us, when He irradiates our heart with an
understanding of the supreme splendour. All which things heretics offer to Baal, because
they pervert them in the hearts of their hearers by a corrupt understanding of them all.
And of the corn of God, of His wine and oil, and likewise of His silver and gold, they
offer a sacrifice to Satan, because they turn aside the words of peace to promote the
error of discord. Wherefore they are to be admonished to consider that, when of their
perverse mind they make discord out of the precepts of peace, they themselves, in the just
judgment of God, die from the words of life.

But, on the other hand, those who understand indeed aright the words of the Law, but speak
them not humbly, are to be admonished that, in divine discourses, before they put them
forth to others, they should examine themselves; lest, in following up the deeds of
others, they leave themselves behind; and lest, while thinking rightly of all the rest of
Holy Scripture, this only thing they attend not to, what is said in it against the proud.
For he is indeed a poor and unskilful physician, who would fain heal another's disease
while ignorant of that from which he himself is suffering. Those, then, who speak not the
words of God humbly should certainly be admonished, that, when they apply medicines to the
sick, they see to the poison of their own infection, lest in healing others they die
themselves. They ought to be admonished to take heed, lest their manner of saying things
be at variance with the excellence of what is said, and lest they preach one thing in
their speaking and another in their outward bearing. Let them hear, therefore, what is
written, If any man speak let him speak as the oracles of God (I Pet. iv. 11). If then the
words they utter are not of the things that are their own, why are they puffed up on
account of them as though they were their own? Let them hear what is written, As of God,
in the sight of God, speak we in Christ (2Cor.

ii. 17) For he speaks of God in the sight of God, who both understands that he has
received the word of preaching from God, and also seeks through it to please God, not men.
Let them hear what is written, Every one that is proud in heart is an abomination to the
Lord (Prov. xvi. 5). For, surely, when in the Word of God he seeks his own glory, he
invades the right of the giver; and he fears not at all to postpone to his own praise Him
from whom he has received the very thing that is praised. Let them hear what is said to
the preacher through Solomon, Drink water out of thine own cistern, and running waters of
thine own well. Let thy fountains be dispersed abroad, and divide thy waters in the
streets. Have them to thyself alone, and let not strangers be partakers with thee (Prov.
v. 15-17). For indeed the preacher drinks out of his own cistern, when, returning to his
own heart, he first listens himself to what he has to say. He drinks the running waters of
his own well, if he is watered by his own word. And in the same place it is well added,
Let thy fountains be dispersed abroad, and divide thy watery in the streets. For indeed it
is right that he should himself drink first, and then flow upon others in preaching. For
to disperse fountains abroad is to pour outwardly on others the power of preaching.

Moreover, to divide waters in the streets is to dispense divine utterances among a great
multitude of hearers according to the quality of each. And, because for the most part the
desire of vain glory creeps in when the Word of God has free course unto the knowledge of
many, after it has been said, Divide thy waters in the streets, it is rightly added, Have
them to thyself alone, and let not strangers be partakers with thee. He here calls
malignant spirits strangers, concerning whom it is said through the prophet in the words
of one that is tempted, Strangers are risen up against me, and strong ones have sought
after my soul (Ps. liii. 5 ). He says therefore, Both divide thy waters in the streets,
and yet have them to thyself alone; as if he had said more plainly, It is necessary for
thee so to serve outwardly in preaching as not to join thyself through elation to unclean
spirits, lest in the ministry of the divine word thou admit thine enemies to be partakers
with thee. Thus we divide our waters in the streets, and yet alone possess them, when we
both pour out preaching outwardly far and wide, and yet in no wise court human praises
through it.

CHAPTER 3.25: HOW THOSE ARE TO BE ADMONISHED WHO DECLINE THE OFFICE OF PREACHING OUT OF TOO GREAT HUMILITY, AND THOSE WHO SEIZE ON IT WITH PRECIPITATE HASTE

(Admonition 26. Differently to be admonished are those who, though able to preach
worthily, are afraid by reason of excessive humility, and those whom imperfection or age
forbids to preach, and yet precipitancy impells. For those who, though able to preach with
profit, still shrink back through excessive humility are to be admonished to gather from
consideration of a lesser matter bow faulty they are in a greater one. For, if they were
to hide from their indigent neighbours money which they possessed themselves they would
undoubtedly shew themselves to be promoters of their calamity. Let them perceive, then, in
what guilt those are implicated who, in with-holding the word of preaching from their
sinning brethren, hide away the remedies of life from dying souls. Whence also a certain
wise man says well, Wisdom that is hid, and treasure that is unseen, what profit is in
them both (Ecclus. xx. 32)? Were a famine wasting the people, and they themselves kept
hidden corn, undoubtedly they would be the authors of death. Let them consider therefore
with what punishment they must be visited who, when souls are perishing from famine of the
word, supply not the bread of grace which they have themselves received. Whence also it is
well said through Solomon, He that hideth corn shall be cursed among the people (Prov. xi.
26). For to hide corn is to retain with one's self the words of sacred preaching.

And every one that does so is cursed among the people, because through his fault of
silence only he is condemned in the punishment of the many whom he might have corrected.
If persons by no means ignorant of the medicinal art were to see a sore that required
lancing, and yet refused to lance it, certainly by their mere inactivity they would be
guilty of a brother's death. Let them see, then, in how great guilt they are involved who,
knowing the sores of souls, neglect to cure them by the lancing of words. Whence also it
is well said through the prophet, Cursed is he who keepeth back his sword from blood (Jer.
xlviii. 10). For to keep back the sword from blood is to hold back the word of preaching
from the slaying of the carnal life. Of which sword it is said again, And my sword shall
devour flesh (Deut. xxxii. 42).

Let these, therefore, when they keep to themselves the word of preaching, hear with terror
the divine sentences against them, to the end that fear may expel fear from their hearts.
Let them hear how he that would not lay out his talent lost it, with a sentence of
condemnation added (Matth. xxv. 24, &c.). Let them hear how Paul believed himself to be
pure from the blood of his neighbours in this, that he spared not their vices which
required to be smitten, saying, I take you to record this day, that I am pure from the
blood of all men: for l have not shunned to declare unto you all the counsel of God (Acts
xx. 26, 27). Let them hear how John is admonished by the angelic voice, when it is said,
Let him that heareth say, Come (Rev. xxii. 17); in order doubtless that he into whose
heart the internal voice has found its way may by crying aloud draw others whither he
himself is carried; lest, even though called, he should find the doors shut, if he
approaches Him that calls him empty. Let them hear how Esaias, because he had held his
peace in the ministry of the word when illuminated by supernal light, blamed himself with
a loud cry of penitence, saying Woe unto me that I have held my peace (Isai. vi. 5).

Let them hear how through Solomon the knowledge of preaching is promised to be multiplied
to him who is not held back by the vice of torpor in that whereto he has already attained.
For he says, The soul which blesseth shall be made fat; and he that inebriates shall be
inebriated also himself (Prov. xi. 25). For he that blesses outwardly by preaching
receives the fatness of inward enlargement; and, while he ceases not to inebriate the
minds of his hearers with the wine of eloquence, he becomes increasingly inebriated with
the drought of a multiplied gift. Let them hear how David offered this in the way of gift
to God, that he did not hide the grace of preaching which he had received, saying, Lo I
will not refrain my lips, O Lord, thou knowest: I have not hid thy righteousness within my
heart: I have declared thy truth and thy salvation (Ps. xxxix. 10, 11 ). Let them hear
what is said by the bridegroom in his colloquy with the bride; Thou that dwellest in the
gardens, thy friends hearken: make me to hear thy voice (Cant. viii. 13). For the Church
dwelleth in the gardens, in that she keeps in a state of inward greenness the cultivated
nurseries of virtues. And that her friends hearken to her voice is, that all the elect
desire the word of her preaching; which voice also the bridegroom desires to hear, because
he pants for her preaching through the souls of his elect.

Let them hear how Moses, when he saw that God was angry with His people, and commanded
swords to be taken for executing vengeance, declared those to be on God's side who should
smite the crimes of the offenders without delay, saying, If any man is the Lord's, let him
join himself to me; put every man his sword upon his thigh; go in and out from gate to
gate through the midst of the camp, and slay every man his brother and friend and
neighbour (Exod. xxxii. 27). For to put sword upon thigh is to set earnestness in
preaching before the pleasures of the flesh; so that, when any one is earnest to speak
holy words, he must needs have a care to subdue illicit suggestions. But to go from gate
to gate is to run to and fro with rebuke from vice to vice, even to every one by which
death enters in unto the soul. And to pass through the midst of the camp is to live with
such impartiality within the Church that one who reproves the sins of offenders turns
aside to shew favour to none. Whence also it is rightly added, slay every man his brother
and friend and neighbour. He in truth slays brother and friend and neighbour who, when he
finds what is worthy of punishment, spares not even those whom he loves on the score of
relationship from the sword of his rebuke.

If, then, he is said to be God's who is stirred up by the zeal of divine love to smite
vices, he surely denies himself to be God's who refuses to rebuke the life of the carnal
to the utmost of his power. But, on the other hand, those whom imperfection or age debars
from the office of preaching, and yet precipitancy impells to it, are to be admonished
lest, while rashly arrogating to themselves the burden of so great an office, they cut off
from themselves the way of subsequent improvement; and, while seizing out of season what
they are not equal to, they lose even what they might at some time in due season have
fulfilled; and be shewn to have justly forfeited their knowledge because of their attempt
to display it improperly. They are to be admonished to consider that young birds, if they
try to fly before their wings are fully formed, are plunged low down from the place whence
they fain would have risen on high. They are to be admonished to consider that, if on new
buildings not yet compacted a weight of timbers be laid, there is built not a habitation,
but a ruin. They are to be admonished to consider that, if women bring forth their
conceived offspring before it is fully formed, they by no means fill houses, but tombs.
For hence it is that the Truth Himself, Who could all at once have strenghted whom He
would, in order to give an example to His followers that they should not presume to preach
while imperfect, after He had fully instructed His disciples concerning the power of
preaching, forthwith added, But tarry ye in the city until ye be endued withpower from on
high (Luke xxiv. 49).

For indeed we tarry together in the city, if we restrain ourselves within the enclosures
of our souls from wandering abroad in speech; so that, when we are perfectly endued with
divine power, we may then go out as it were from ourselves abroad, instructing others
also. Hence through a certain wise man it is said, Young man, speak scarcely in thy cause;
and if thou hast been twice asked, let thy answer have a beginning (Ecclus. xxxii. 10).
Hence it is that the same our Redeemer, though in heaven the Creator, and even a teacher
of angels in the manifestation of His power, would not become a master of men upon earth
before His thirtieth year, in order, to wit, that He might infuse into the precipitate the
force of a most wholesome fear, in that even He Himself, Who could not slip, did not
preach the grace of a perfect life until He was of perfect age. For it is written, When he
was twelve years old, the child Jesus tarried behind in Jerusalem (Luke ii. 42, 43). And a
little afterwards it is further said of Him, when He was sought by His parents, They found
him in the temple, sitting in the midst of the doctors, hearing them, and asking them
questions (Ibid. v. 46). It is therefore to be weighed with vigilant consideration that,
when Jesus at twelve years of age is spoken of as sitting in the midst of the doctors, He
is found, not teaching, but asking questions.

By which example it is plainly shewn that none who is weak should venture to teach, if
that child was willing to be taught by asking questions, who by the power of His divinity
supplied the word of knowledge to His teachers themselves. But, when it is said by Paul to
his disciple, These things command and teach: let no man despise thy adolescence (1 Tim.
iv. 11, 12), we must understand that in the language of Holy Writ youth is sometimes
called adolescence . Which thing is the sooner evident, if we adduce the words of Solomon,
who says, Rejoice O young man in thy adolescence (Eccles. xi. 9). For unless he meant the
same by both words, he would not call him a young man whom he was admonishing in his
adolescence.

CHAPTER 3.26: HOW THOSE ARE TO BE ADMONISHED WITH WHOM EVERYTHING SUCCEEDS ACCORDING TO THEIR WISH, AND THOSE WITH WHOM NOTHING DOES

(Admonition 27. Differently to be admonished are those who prosper in what they desire in
temporal matters, and those who covet indeed the things that are of this world, but yet
are wearied with the labour of adversity. For those who prosper in what they desire in
temporal matters are to be admonished, when all things answer to their wishes, lest,
through fixing their heart on what is given, they neglect to seek the giver; lest they
love their pilgrimage instead of their country; lest they turn the supplies for their
journey into hindrances to their arrival at its end; lest, delighted with the light of the
moon by night, they shrink from beholding the clearness of the sun. They are, therefore,
to be admonished to regard whatever things they attain in this world as consolations in
calamity, but not as the rewards of retribution; but, on the other hand, to lift their
mind against the favours of the world, lest they succumb in the midst of them with entire
delight of the heart. For whosoever in the judgment of his heart keeps not down the
prosperity he enjoys by love of a better life, turns the favours of this transitory life
into an occasion of everlasting death.

For hence it is that under the figure of the Idumaeans, who allowed themselves to be
vanquished by their own prosperity, those who rejoice in the successes of this world are
rebuked, when it is said, They have given my land to themselves for an inheritance with
joy, and with their whole heart and mind (Ezek. xxxvi. 5). In which words it is to be
observed, that they are smitten with severe rebuke, not merely because they rejoice, but
because they rejoice with their whole heart and mind. Hence Solomon says, The turning away
of the simple shall slay them, and the prosperity of fools shall destroy them (Prov. i.
32). Hence Paul admonishes, saying, They that buy, as though they possessed not; and they
that use this world, as though they used it not (1 Cor. vii. 30). So may the things that
are supplied to us be of service to us outwardly to such extent only as not to turn our
minds away from desire of supernal delight; and thus the things that afford us succour in
our state of exile may not abate the mourning of our soul's pilgrimage; and we, who see
ourselves to be wretched in our severance from the things that are eternal, may not
rejoice as though we were happy in the things that are transitory. For hence it is that
the Church says by the voice of the elect, His left hand is under my head, and his right
hand shall embrace me (Cant. ii. 6).

The left hand of God, to wit prosperity in the present life, she has put under her head,
in that she presses it down in the intentness of her highest love. But the right hand of
God embraces her, because in her entire devotion she is encompassed with His eternal
blessedness. Hence again, it is said through Solomon, Length of days is in her right hand,
but in her left hand riches and glory (Prov. iii. 16). In speaking, then, of riches and
glory being placed in her left hand, he shewed after what manner they are to be esteemed.
Hence the Psalmist says, Save me with thy right hand (Ps. cvii. 7 ). For he says not, with
thy hand, but with thy right hand;' in order, that is, to indicate, in saying right hand,
that it was eternal salvation that he sought. Hence again it is written, Thy right hand, O
Lord, hath dashed in pieces the enemies (Exod. xv. 6). For the enemies of God, though they
prosper in His left hand, are dashed to pieces with His right; since for the most part the
present life elevates the bad, but the coming of eternal blessedness condemns them.

Those who prosper in this world are to be admonished to consider wisely how that
prosperity in the present life is sometimes given to provoke people to a better life, but
sometimes to condemn them more fully for ever. For hence it is that to the people of
Israel the land of Canaan is promised, that they may be provoked at some time or other to
hope for eternal things. For that rude nation would not have believed the promises of God
afar off, had they not received also something nigh at hand from Him that promised. In
order, therefore, that they may be the more surely strengthened unto faith in eternal
things, they are drawn on, not only by hope to realities, but also by realities to hope.
Which thing the Psalmist clearly testifies, saying, He gave them the lands of the heathen,
and they took the labours of the peoples in possession, that they might keep his statutes
and seek after his law (Ps. civ. 44 ). But, when the human mind follows not God in His
bountiful gifts with an answer of good deeds, it is the more justly condemned from being
accounted to have been kindly nurtured. For hence it is said again by the Psalmist, Thou
castedst them down when they were lifted up (Ps. lxxii. 18 ). For in truth when the
reprobate render not righteous deeds in return for divine gifts, when they here abandon
themselves entirely and sink themselves in their abundant prosperity, then in that whereby
they profit outwardly they fall from what is inmost. Hence it is that to the rich man
tormented in hell it is said, Thou in thy lifetime receivedst thy good things (Luke xvi.
25), For on this account, though an evil man, he here received good things, that there he
might receive evil things more fully, because here even by good things he had not been
converted.

But, on the other hand, those who covet indeed the things that are of the world, but yet
are wearied by the labour of adversity, are to be admonished to consider anxiously with
how great favour the Creator and Disposer of all things watches over those whom He gives
not up to their own desires. For a sick man whom the physician despairs of he allows to
take whatever he longs for: but one of whom it is thought that he can be cured is
prohibited from many things that he desires; and we withdraw money from boys, for whom at
the same time, as our heirs, we reserve our whole patrimony. Let, then, those whom
temporal adversity humiliates take joy from hope of an eternal inheritance, since Divine
Providence would not curb them in order to educate them under the rule of discipline,
unless it designed them to be saved for ever. Those, therefore, who in respect of the
temporal things which they covet, are wearied with the labour of adversity are to be
admonished to consider carefully how for the most part even the righteous, when temporal
power exalts them, are caught by sin as in a snare. For, as in the former part of this
volume we have already said, David, beloved of God, was more upright when in servitude
than when he came to the kingdom (1 Sam. xxiv. 18). For, when he was a servant, in his
love of righteousness he feared to smite his adversary when taken;

but, when he wasa king, through the persuasion of lasciviousness, he put to death by a
deceitful plan even a devoted soldier (2 Sam. xi. 17). Who then can without harm seek
wealth, or power, or glory, if they proved harmful even to him who had them unsought? Who
in the midst of these things shall be saved without the labour of a great contest, if he
who had been prepared for them by the choice of God was disturbed among them by the
intervention of sin? They are to be admonished to consider that Solomon, who after so
great wisdom is described as having fallen even into idolatry, is not said to have had any
adversity in this world before his fall; but the wisdom that had been granted him entirely
left his heart, because not even the least discipline of tribulation had guarded it.

CHAPTER 3.27: HOW THE MARRIED AND THE SINGLE ARE TO BE ADMONISHED

(Admonition 28. Differently to be admonished are those who are bound in wedlock and those
who are free from the ties of wedlock. For those who are bound in wedlock are to be
admonished that, while they take thought for each other's good, they study, both of them,
so to please their consorts as not to displease their Maker; that they so conduct the
things that are of this world as still not to omit desiring the things that are of God;
that they so rejoice in present good as still, with earnest solicitude, to tear eternal
evil; that they so sorrow for temporal evils as still to fix their hope with entire
comfort on everlasting good; to the end that, while they know what they are engaged in to
be transitory, but what they desire to be permanent, neither the evils of the world may
break their heart while it is strengthened by the hope of heavenly good, nor the good
things of the present life deceive them, while they are saddened by the apprehended evils
of the judgment to come. Wherefore the mind of married Christians is both weak and
stedfast, in that it cannot fully despise all temporal things, and yet can join itself in
desire to eternal things. Although it lies low meanwhile in the delights of the flesh, let
it grow strong in the refreshment of supernal hope:

and, if it has the things that are of the world for the service of its journey, let it
hope for the things that are of God for the fruit of its journey's end: nor let it devote
itself entirely to what it is engaged in now, lest it fall utterly from what it ought
stedfastly to hope for. Which thing Paul well expresses briefly, saying, They that have
wives as though they had none, and they that weep as though they wept not, and they that
rejoice as though they rejoiced not (1 Cor. vii. 29, 30). For he has a wife as though he
had none who so enjoys carnal consolation through her as still never to be turned by love
of her to evil deeds from the rectitude of a better aim. He has a wife as though he had
none who, seeing all things to be transitory, endures of necessity the care of the flesh,
but looks forward with longing to the eternal joys of the spirit. Moreover, to weep as
though we wept not is so to lament outward adversities as still to know how to rejoice in
the consolation of eternal hope. And again, to rejoice as though we rejoiced not is so to
take heart from things below as still never to cease from fear concerning the things
above. In the same place also a little afterwards he aptly adds, For the fashion of this
world passeth away (v. 31);

as if he had said plainly, Love not the world abidingly, since the world which ye love not
itself abide. In vain ye fix your affections on it as though it were continuing, while
that which ye love itself is fleeting. Husbands and wives are to be admonished, that those
things wherein they sometimes displease one another they bear with mutual patience, and by
mutual exhortations remedy. For it is written, Bear ye one another's burdens, and so ye
shall fulfil the law of Christ (Galat. vi. 2). For the law of Christ is Charity; since it
has from Him bountifully bestowed on us its good things, and has patiently borne our evil
things. We, therefore, then fulfil by imitation the law of Christ, when we both kindly
bestow our good things, and piously endure the evil things of our friends. They are also
to be admonished to give heed, each of them, not so much to what they have to bear from
the other as to what the other has to bear from them. For, if one considers what is barite
from one's self, one bears more lightly what one endures from another.

Husbands and wives are to be admonished to remember that they are joined together for the
sake of producing offspring; and, when, giving themselves to immoderate intercourse, they
transfer the occasion of procreation to the service of pleasure, to consider that, though
they go not outside wedlock yet in wedlock itself they exceed the just dues of wedlock.
Whence it is needful that by frequent supplications they do away their having fouled with
the admixture of pleasure the fair form of conjugal union. For hence it is that the
Apostle, skilled in heavenly medicine, did not so much lay down a course of life for the
whole as point out remedies to the weak when he said, It is good for a man not to touch a
woman: but on account of fornication let every man have his own wife, and let every woman
have her own husband (1 Cor. vii. 1, 2). For in that he premised the fear of fornication,
he surely did not give a precept to such as were standing, but pointed out the bed to such
as were falling, lest haply they should tumble to the ground. Whence to such as were still
weak he added, Let the husband render unto the wife her due; and likewise also the wife
unto the husband (v. 3). And, while in the most honourable estate of matrimony allowing to
them something of pleasure, he added, But this I say by way of indulgence, not by way of
command (v. 6).

Now where indulgence is spoken of, a fault is implied; but one that is the more readily
remitted in that it consists, not in doing what is unlawful, but in not keeping what is
lawful under control. Which thing Lot expresses well in his own person, when he flies from
burning Sodom, and yet, finding Zoar, does not still ascend the maintain heights. For to
fly from burning Sodom is to avoid the unlawful fires of the flesh. But the height of the
mountains is the purity of the continent. Or, at any rate, they are as it were upon the
mountain, who, though cleaving to carnal intercourse, still, beyond the due association
for the production of offspring, are not loosely lost in pleasure of the flesh. For to
stand on the mountain is to seek nothing in the flesh except the fruit of procreation. To
stand on the mountain is not to cleave to the flesh in a fleshly way. But, since there are
many who relinquish indeed the sins of the flesh, and yet, when placed in the state of
wedlock, do not observe solely the claims of due intercourse, Lot went indeed out of
Sodom, but yet did not at once reach the mountain heights; because a damnable life is
already relinquished, but still the loftiness of conjugal continence is not thoroughly
attained. But there is midway the city of Zoar, to save the weak fugitive;

because, to wit, when the married have intercourse with each other even incontinently,
they still avoid lapse into sin, and are still saved through mercy. For they find as it
were a little city, wherein to be protected from the fire; since this married life is not
indeed marvellous for virtue, but yet is secure from punishment. Whence the same Lot says
to the angel, This city is near to flee unto, and it is small, and I shall be saved
therein. Is it not a little one, and my soul shall live in it (Gen. xix. 20)? So then it
is said to be near, and yet is spoken of as a refuge of safety, since married life is
neither far separated from the world, nor yet alien from the joy of safety. But the
married, in this course of conduct, then preserve their lives as it were in a small city,
when they intercede for each other by continual supplications. Whence it is also rightly
said by the Angel to the same Lot, See I have accepted thy prayers concerning this thing
also, that I will not overthrow the city for the which thou hast spoken (v. 21). For in
truth, when supplication is poured out to God, such married life is by no means condemned.
Concerning which supplication Paul also admonishes, saying, Defraud ye not one the other
except it be with consent for a time, that ye may give yourselves to prayer (1 Cor. vii.
5).

But, on the other hand, those who are not bound by wedlock are to be admonished that they
observe heavenly precepts all the more closely in that no yoke of carnal union bows them
down to worldly cares; that, as they are free from the lawful burden of wedlock, the
unlawful weight of earthly anxiety by no means press them down; that the last day find
them all the more prepared, as it finds them less encumbered; lest from being free and
able, and yet neglecting, to do better things, they therefore be found deserving of worse
punishment. Let them hear how the Apostle, when he would train certain persons for the
grace of celibacy, did not contemn wedlock, but guarded against the worldly cares that are
burn of wedlock, saying, This I say for your profit, not that I may cast a snare upon you,
but for that which is comely, and that ye may attend upon the Lord without hindrance (1
Cor. vii. 3, 5). For from wedlock proceed earthly anxieties; and therefore the teacher of
the Gentiles persuaded his bearers to better things, lest they should be bound by earthly
anxiety. The man, then, whom, being single, the hindrance of secular cares impedes, though
he has not subjected himself to wedlock, has still not escaped the burdens of wedlock. The
single are to be admonished not to think that they can have intercourse with disengaged
women without incurring the judgment of condemnation.

For, when Paul inserted the vice of fornication among so many execrable crimes, he
indicated the guilt of it, saying, Neither fornicators, nor idolaters, nor adulterers, nor
effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall possess the kingdom of God (1 Cor. vi. 9,
10). And again, But fornicators and adulterers God will judge (Heb. xiii. 4). They are
therefore to be admonished that, if they suffer from the storms of temptation with risk to
their safety, they should seek the port of wedlock. For it is written, It is better to
marry than to burn (1 Cor. vii. 9). They come, in fact, to marriage without blame, if only
they have not vowed better things. For whosoever has proposed to himself the attainment of
a greater good has made unlawful the less good which before was lawful. For it is written,
No man, having put his hand to the plough, and looking back, is fit for the kingdom of God
(Luke ix. 62). He therefore who has been intent on a more resolute purpose is convicted of
looking back, if, leaving the larger good, he reverts to the least.

CHAPTER 3.28: HOW THOSE ARE TO BE ADMONISHED WHO HAVE HAD EXPERIENCE OF THE SINS OF THE FLESH, AND THOSE WHO HAVE NOT

(Admonition 29. Differently to be admonished are those who are conscious of sins ofthe
flesh, and those who know them not. For those who have had experience of the sins of the
flesh are to be admonished that, at any rare after shipwreck, they should fear the sea,
and feel horror at their risk of perdition at least when it has become known to them;
lest, having been mercifully preserved after evil deeds committed, by wickedly repeating
the same they die. Whence to the soul that sins and never ceases from sin it is said,
There is come unto thee a whore's forehead; thou refuseth to be ashamed (Jer. iii. 3).
They are therefore to be admonished to take heed, to the end that, if they have refused to
keep whole the good things of nature which they have received, they at least mend them
after theyhave been rent asunder. And they are surely bound to consider, how many in so
great a number of the faithful both keep themselves undefiled and also convert others from
the error of their way. What, then, will they be able to say, if, while others are
standing in integrity, they themselves, even after loss, come not to a better mind? What
will they be able to say, if, when many bring others also with themselves to the kingdom,
they bring not back even themselves to the Lord who is waiting for them? They are to be
admonished to consider past transgressions, and to shun such as are impending.

Whence, under the figure of Judaea, the Lord through the prophet recalls past sins to the
memory of souls corrupted in this world, to the end that they may be ashamed to be
polluted in sins to come, saying, They committed whoredoms in Egypt; they committed
whoredoms in their youth: then were their breasts pressed, and the teats of their
virginity were bruised (Ezek. xxiii, 3). For indeed breasts are pressed in Egypt, when the
will of the human soul is prostituted to the base desire of this world. Teats of virginity
are bruised in Egypt, when the natural senses, still whole in themselves, are vitiated by
the corruption of assailing concupiscence. Those who have had experience of the sins of
the flesh are to be admonished to observe vigilantly with how great benevolence God opens
the bosom of His pity to us, if after transgressions we return to Him, when He says
through the prophet, If a man put away his wife, and she go from him and become another
man's, shall he return to her again? Shall not that woman be polluted and contaminated?
But thou hast played the harlot with many lovers; yet return again to me, saith the Lord
(Jer. iii. 1). So, concerning the wife who has played the harlot and is deserted, the
argument of justice is put forward: and yet to us returning after fall not justice, but
pity is displayed. Whence we are surely meant to gather how great is our wickedness, if we
return not, even after transgression, seeing that, when transgressing, we are spared with
so great pity: or what pardon for the wicked there will be from Him who, after our sin,
ceases not to call us. And indeed this mercifulness, in calling after transgression, is
well expressed through the Prophet, when to man turned away from God it is said, Thine
eyes shall see thy teacher, and thine ears shall hear the word of one behind thy back
admonishing thee (Isai. xxx. 20, 21). For indeed the Lord admonished the human race to
theirface, when to man, created in Paradise, andstanding in free will, He declared what
Heought to do or not to do.

But man turned his back on the face of God, when in his pride he despised His commands.
Yet still God deserted him not in his pride, in that He gave the Law for the purpose of
recalling man, and sent exhorting angels, and Himself appeared in the flesh of our
mortality. Therefore, standing behind our back, He admonished us, in that, even though
despised, He called us to the recovery of grace. What, therefore could be said generally
of all alike must needs be felt specially with regard to each. For every man hears the
words of God's admonition set as it were before him, when, before he commits sin, he knows
the precepts of His will. For still to stand before His face is not yet to despise Him by
sinning. But, when a man forsakes the good of innocence, and of choice desires iniquity,
he then turns his back on the face of God. But lo, even behind his back God follows and
admonishes him, in that even after sin He persuades him to return to Himself. He recalls
him that is turned away, He regards not past transgressions, He opens the bosom of pity to
the returning one.We hearken, then, to the voice of one behind our back admonishing us, if
at least after sins we return to the Lord inviting us. We ought therefore to feel ashamed
for the pity of Him Who calls us, if we will not fear His justice:

since there is the more grievous wickedness in despising Him in that, though despised, He
disdains not to call us still. But, on the other hand, those that are unacquainted with
the sins of the flesh are to be admonished to fear headlong ruin the more anxiously, as
they stand upon a higher eminence. They are to be admonished to be aware that the more
prominent be the place they stand on, so much the more frequent are the arrows of the
lier-in-wait by which they are assailed. For he is wont to rouse himself the more
ardently, the more stoutly he sees himself to be vanquished: and · so much the more he
scorns and feels it intolerable to be vanquished, as he perceives the unbroken camp of
weak flesh to be set in array against him. They are to be admonished to look up
incessantly to the rewards, and then undoubtedly they will gladly tread under foot the
labours of temptation which they endure. For, if attention be fixed on the attained
felicity apart from the passage to it, the toil of the passage becomes light. Let them
hear what is said through the Prophet; Thus saith the Lord unto the eunuchs, Whoso shall
have kept my sabbaths, and chosen the things that l would, and kept my covenant, I will
give unto them in mine house and within my walls a place and a name better than of sons
and of daughters (Isai. lvi. 4, 5). For they indeed are eunuchs, who, suppressing the
motions of the flesh, cut offwithin themselves affection for wrong-doing.

Moreover, in what place they are held with the Father is shewn, forasmuch as in the
Father's house, that is in His eternal mansion, they are preferred even before sons. Let
them hear what is said through John; These are they which have not been defiled with
women; for they are virgins, and follow the Lamb whithersoever He goeth (Rev. xiv. 4); and
how they sing a song which no one can utter but those hundred and forty four thousand. For
indeed to sing a song to the Lamb singularly is to rejoice with Him for ever beyond all
the faithful, even for incorruption of the flesh. Yet the rest of the elect can hear this
song, although they cannot utter it, because, through charity, they are joyful in the
exaltation of those others, though they rise not to their rewards. Let those who are
unacquainted with the sins of the flesh hear what the Truth in person says concerning this
purity; Not all receive this word (Matth. xix. 11). Which thing He denoted asthe highest,
in that He spoke of it as not belonging to all: and, in foretelling that it would be
difficult to receive it, He signifies to his hearers with what caution it should be kept
when received.

Those who are unacquainted with the sins of the flesh are therefore to be admonished both
to know that virginity surpasses wedlock, and yet not to exalt themselves above the
wedded: to the end that, while they put virginity first, and themselves last, they may
both keep to that which they esteem as best, and also keep guard over themselves in not
vainly exalting themselves. They are to be admonished to consider that commonly the life
of the continent is put to shame by the action of secular persons, when the latter take on
themselves works beyond their condition, and the former do not stir up their hearts to the
mark of their own order. Whence it is well said through the Prophet, Be thou ashamed, O
Sidon, saith the sea (Isai. xxiii. 4). For Sidon is as it were brought to shame by the
voice of the sea, when the life of him who is fortified, and as it were stedfast, is
reproved by comparison with the life at those who are secular and fluctuating in this
world. For often there are some who, returning to the Lord after sins of the flesh, shew
themselves the more ardent in good works as they see themselves the more liable to
condemnation for bad ones: and often certain of those who persevere in purity of the flesh
seeing that they have less in the past to deplore, think that the innocency of their life
is fully sufficient for them, and inflame themselves with no incitements of ardour to
fervour of spirit. And for the most part a life burning with love after sin becomes more
pleasing to God than innocence growing torpid in security. Whence also it is said by the
voice of the Judge, Her sins which are many are forgiven, for she loved much (Luke vii.
47);

and, Joy shall be in heaven over one sinner that repenteth more than over ninety and nine
just persons which need no repentance (xv. 7). Which thing we the sooner gather from
experience itself, if we weigh the judgments of our own mind. For we love the land which
produces abundant fruit after thorns have been ploughed out of it more than that which has
had no thorns, but which, when cultivated, yields a barren harvest. Those who know not the
sins of the flesh are to be admonished not to prefer themselves to others for the
loftiness of their superior order, while they know not how great things are done by their
inferiors better than by themselves. For in the inquisition of the righteous judge the
quality of actions changes the merits of orders. For who, considering the very outward
appearance of things, can be ignorant that in the nature of gems the carbuncle is
preferred to the jacinth? But still a jacinth of cerulean colour is preferred to a pale
carbuncle; because to the former its show of beauty supplies what the order of nature
denied it, and the latter, which natural order had preferred, is debased by the quality of
its colour. Thus, then, in l the human race both some in the better order are the worse,
and some in the worse order are the better; since these by good living transcend the lot
oft their lower state, and those lessen the merit of their higher place by not coming up
to it in their behaviour.

CHAPTER 3.29: HOW THEY ARE TO BE ADMONISHED WHO LAMENT SINS OF DEED, AND THOSE WHO LAMENT ONLY SINS OF THOUGHT

(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and
those who deplore sins of thought. For those who deplore sins of deed are to be admonished
that perfected lamentations should wash out consummated evils, lest they be bound by a
greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is
written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each
person's soul should in its penitence drink the tears of compunction to such extent as it
remembers itself to have been dried up from God through sins. They are to be admonished to
bring back their past offences incessantly before their eyes, and so to live that these
may not have to be viewed by the strict judge. Hence David, when he prayed, saying, Turn
away thine eyes from my sins (Ps. 1. 11 ), had said also a little before, My fault is ever
before me (v. 5); as if to say, I beseech thee not to regard my sin, since I myself cease
not to regard it. Whence also the Lord says through the prophet, And I will not be mindful
of thy sins, but be than mindful of them (Isai. xliii. 25, 26). They are to be admonished
to consider singly all their past offences, and, in bewailing thedefilements of their
former wandering one byone, to cleanse at the same time even theirwhole selves with tears.
Whence it is wellsaid through Jeremiah, when the several transgressions of Judaea were
being considered, Mine eye hath shed divisions of waters (Lam. iii. 48). For indeed we
shed divided waters from our eyes, when to our several sins we give separate tears. For
the mind does not sorrow at one and the same time alike for all things; but, while it is
more sharply touched by memory now of this fault and now of that, being moved concerning
all in each, it is purged at once from all.

They are to be admonished to build upon the mercy which they crave, lest they perish
through the force of immoderate affliction. For the Lord would not set sins to be deplored
before the eyes of offenders, were it His will to smite them with strict severity Himself.
For it is evident that it has been His will to hide from His own judgment those whom in
anticipation He has made judges of themselves. For hence it is written, Let us come
beforehand before the face of the Lord in confession (Ps. xciv. 2 ). Hence through Paul it
is said, If we would judge ourselves, we should not be judged (1 Cor. xi. 31). And again,
they are to be admonished so to be confident in hope as not to grow torpid in careless
security. For commonly the crafty foe, when he sees the soul which he trips up by sin to
be afflicted for its fall, seduces it by the blandishments of baneful security. Which
thing is figuratively expressed in the history of Dinah. For it is written, Dinah went out
to see the women of that land; and when Sichem, the son of Hemor the Hivite, prince of the
country, saw her, he loved her, and seized her, and lay with her, and defiled her by
force; and his soul clave unto her, and he soothed her with kind blandishments when she
was sad (Gen. xxxiv. 1-3).

For indeed Dinah goes out to see the women of a foreign land, when any soul, neglecting
its own concerns, and giving heed to the actions of others, wanders forth out of its own
proper condition and order. And Sichem, prince of the country, overpowers it inasmuch as
the devil corrupts it, when found occupied in external cares. And his soul clave unto her,
because he regards it as united to himself through iniquity. And because, when the soul
comes to a sense of its sin, it stands condemned, and would fain deplore its
transgression, but the corrupter recalls before its eyes empty hopes and grounds of
security to the end that he may withdraw from it the benefit of sorrow, therefore it is
rightly added in the text, And soothed her with blandishments when she was sad. For he
tells now of the heavier offences of others, now of what has been perpetrated being
nothing, now of God being merciful; or again he promises time hereafter for repentance; so
that the soul, seduced by these deceptions, may be suspended from its purpose of
penitence, to the end that it may receive no good hereafter, being saddened by no evil
now, and that it may then be more fully overwhelmed with punishment, in that now it even
rejoices in its transgressions.

But, on the other hand, those who bewail sins of thought are to be admonished to consider
anxiously within the recesses of their soul whether they have sinned in delight only, or
also in consent. For commonly the heart is tempted, and in the sinfulness of the flesh
experiences delight, and yet in its judgment resists this same sinfulness; so that in the
secrets of thought it is both saddened by what pleases it and pleased by what saddens it.
But sometimes the soul is so whelmed in a gulph of temptation as not to resist at all, but
follows of set purpose that whereby it is assailed through delight; and, if outward
opportunity be at hand, it soon consummates in effect its inward wishes. And certainly, if
this is regarded according to the just animadversion of a strict judge, the sin is one,
not of thought, but of deed; since, though the tardiness of circumstances has deferred the
sin outwardly, the will has accomplished it inwardly by the act of consent.

Moreover, we have learnt in the case of our first parent that we perpetrate the iniquity
of every sin in three ways; that is to say, in suggestion, delight, and consent. Thus the
first is perpetrated through the enemy, the second through the flesh, the third through
the spirit. For the lier-in-wait suggests wrong things; the flesh submits itself to
delight; and at last the spirit, vanquished by delight, consents. Whence also that serpent
suggested wrong things; then Eve, as though she had been the flesh, submitted herself to
delight; but Adam, as the spirit, overcome by the suggestion and the delight, assented.
Thus by suggestion we have knowledge of sin, by delight we are vanquished, by consent we
are also bound. Those, therefore, who bewail iniquities of thought are to be admonished to
consider anxiously in what measure they have fallen into sin, to the end that they may be
lifted up by a measure of lamentation corresponding to the degree of the downfall of which
they are inwardly conscious; lest, if meditated evils torment them too little, they lead
them on even to the perpetration of deeds. But in all this they should be alarmed in such
wise that they still be by no means broken down. For often merciful God absolves sins of
the heart the more speedily in that He allows them not to issue in deeds; and meditated
iniquity is the more Speedily loosed from not being too tightly bound by effected deed.

Whence it is rightly said by the Psalmist, I said I will declare against myself my
iniquities to the Lord, and thou forgavest the impiety of my heart (Ps. xxxi. 5). For in
that he added impiety of heart, he indicated that it was iniquities of thought that he
would declare: and in saying, I said I will declare, and straightway subjoining, And thou
forgavest, he shewed how easy in such a case pardon was. For, while but promising that he
would ask, he obtained what he promised to ask for; so that, since his sin had not
advanced to deed, neither should his penitence go so far as to be torment; and that
meditated affliction should cleanse the soul which in truth no more than meditated
iniquity had defiled.

CHAPTER 3.30: HOW THOSE ARE TO BE ADMONISHED WHO ABSTAIN NOT FROM THE SINS WHICH THEY BEWAIL, AND THOSE WHO, ABSTAINING FROM THEM, BEWAIL THEM NOT

(Admonition 31. Differently to be admonished are those who lament their transgressions,
and yet forsake them not, and those who forsake them, and yet lament them not. For those
who lament their transgressions and yet forsake them not are to be admonished to learn to
consider anxiously that they cleanse themselves in vain by their weeping, if they wickedly
defile themselves in their living, seeing that the end for which they wash themselves in
tears is that, when clean, they may return to filth. For hence it is written, The dog is
returned to his own vomit again, and the saw that was washed to her wallowing in the mire
(2 Pet. ii. 22). For the dog, when he vomits, certainly casts forth the food which weighed
upon his stomach; but, when he returns to his vomit, he is again loaded with what he had
been relieved from. And they who mourn their transgressions certainly cast forth by
confession the wickedness with which they have been evilly satiated, and which oppressed
the inmost parts of their soul; and yet, in recurring to it after confession, they take it
in again. But the sow, by wallowing in the mire when washed, is made more filthy. I And
one who mourns past transgressions, yet forsakes them not, subjects himself to the penalty
of more grievous sin, since he both despises the very pardon which he might have won by
his weeping, and as it were rolls himself in miry water;

because in withholding purity of life from his weeping he makes even his very tears filthy
before the eyes of God. Hence again it is written, Repeat not a word in thy prayer
(Ecclus. vii. 14). For to repeat a word in prayer is, after bewailing, to commit what
again requires bewailing. Hence it is said through Isaiah, Wash you, be ye clean (Isai. i.
16). For he neglects being clean after washing, whosoever after tears keeps not innocency
of life. And they therefore are washed, but are in no wise clean, who cease not to bewail
the things they have committed, but commit again things to be bewailed. Hence through a
certain wise man it is said, He that is baptized from the touch of a dead body and
toucheth it again, what availeth his washing (Ecclus. xxxiv. 30 )? For indeed he is
baptized from the touch of a dead body who is cleansed from sin by weeping: but he touches
a dead body after his baptism, who after tears repeats his sin.

Those who bewail transgressions, yet forsake them not, are to be admonished to acknowledge
themselves to be before the eyes of the strict judge like those who, when they come before
the face of certain men, fawn upon them with great submission, but, when they depart,
atrociously bring upon them all the enmity and hurt they can. For what is weeping for sin
but exhibiting the humility of one's devotion to God? And what is doing wickedly after
weeping but putting in practice arrogant enmity against Him to whom entreaty has been
made? This James attests, who says, Whosoever will be a friend of this world becomes the
enemy of God (James iv. 4). Those who lament their transgressions, yet forsake them not,
are to be admonished to consider anxiously that, for the most part, bad men are
unprofitably drawn by compunction to righteousness, even as, for the most part, good men
are without harm tempted to sin. Here indeed is found a wonderful measure of inward
disposition in accordance with the requirements of desert, in that the bad, while doing
something good, but still without perfecting it, are proudly confident in the midst of the
very evil which even to the full they perpetrate; while the good, when tempted of evil to
which they in no wise consent, plant the steps of their heart towards righteousness
through humility all the more surely from their tottering through infirmity.

Thus Balaam, looking on the tents of the righteous, said, May my soul die the death of the
righteous, and may my last end be like theirs (Num. xxiii. 10). But, when the time of
compunction had passed, he gave counsel against the life of those whom he had requested
for himself to be like even in dying: and, when he found an occasion for the gratification
of his avarice, he straightway forgot all that he had wished for himself of innocence.
Hence it is that Paul, the teacher and preacher of the Gentiles, says, I see another law
in my members, warring against the law of my mind, and bringing me into captivity to the
law of sin, which is in my members (Rom. vii. 23). He is of a truth tempted for this very
purpose, that he may be the more stedfastly confirmed in good from the knowledge of his
own infirmity. Why is it, then, that the one is touched with compunction, and yet draws
not near unto righteousness, while the other is tempted, and yet sin defiles him not, but
for this evident reason, that neither do good things not perfected help the bad, nor bad
things not consummated condemn the good?

But, on the other hand, those who forsake their transgressions, and yet mourn them not,
are to be admonished not to suppose the sins to be already remitted which, though they
multiply them not by action, they still cleanse away by no bewailings. For neither has a
writer, when he has ceased from writing, obliterated what he had written by reason of his
having added no more: neither has one who offers insults made satisfaction by merely
holding his peace, it being certainly necessary for him to impugn his former words of
pride by words of subsequent humility: nor is a debtor absolved by not increasing his
debt, unless he also pays what he has incurred. Thus also, when we offend against God, we
by no means make satisfaction by ceasing from iniquity, unless we also follow up the
pleasures which we have loved by lamentations set against them. For, if no sin of deed had
polluted us in this life, our very innocence would by no means suffice for our security as
long as we live here, since many unlawful things would still assail our heart. With what
conscience, then, can he feel safe, who, having perpetrated iniquities, is himself witness
to himself that he is not innocent?

For it is not as if God were fed by our torments: but He heals the diseases of our
transgressions by medicines opposed to them that we, who have departed from Him delighted
by pleasures, may return to Him embittered by tears; and that, having fallen by running
loose in unlawful things, we may rise by restraining ourselves even in lawful ones; and
that the heart which mad joy had flooded may be burnt clean by wholesome sadness: and that
what the elation of pride had wounded may be cured by the dejection of a humble life. For
hence it is written, I said unto the wicked, Deal not wickedly; and to the transgressors,
lift not up the horn (Ps. lxxiv. 5 ). For transgressors lift up the horn, if they in no
wise humble themselves to penitence after knowledge of their iniquity. Hence again it is
said, A bruised and humbled heart God doth not despise (Ps. l. 19 ). For whosoever mourns
his sins yet forsakes them not bruises indeed his heart, but scorns to humble it. But he
who forsakes his sins yet mourns them not does indeed already humble his heart, but
refuses to bruise it. Hence Paul says, And such indeed were ye; but ye are washed, but ye
are sanctified (1 Cor. vi. 11); because, in truth, amended life sanctifies those whom the
ablution of the affliction of tears cleanses through penitence.

Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished
them, saying, Repent, and be baptized every one of you (Acts ii. 38). For, being about to
speak of baptism, he spoke first of the lamentations of penitence; that they should first
bathe themselves in the water of their own affliction, and afterwards wash themselves in
the sacrament of baptism. With what conscience, then, can those who neglect to weep for
their past misdeeds live secure of pardon, when the chief pastor of the Church himself
believed that penitence must be added even to this Sacrament which chiefly extinguishes
sins?

CHAPTER 3.31: HOW THOSE ARE TO BE ADMONISHED WHO PRAISE THE UNLAWFUL THINGS OF WHICH THEY ARE CONSCIOUS, AND THOSE WHO, WHILE CONDEMNING THEM, IN NO WISE GUARD AGAINST THEM

(Admonition 32. Differently to be admonished are they who even praise the unlawful things
which they do, and those who censure what is wrong, and yet avoid it not. For they who
even praise the unlawful things which they do are to be admonished to consider how for the
most part they offend more by the mouth than by deeds. For by deeds they perpetrate wrong
things in their own persons only; but with the mouth they bring out wickedness in the
persons of as many as there are souls of hearers, to whom they teach wicked things by
praising them. They are therefore to be admonished that, if they evade the eradication of
evil, they at least be afraid to sow it. They are to be admonished to let their own
individual perdition suffice them. And again they are to be admonished that, if they fear
not to be bad, they at least blush to be seen to be what they are. For usually a sin, when
it is concealed, is shunned; because, when a soul blushes to be seen to be what
nevertheless it does not fear to be, it comes in time to blush to be what it shuns being
seen to be. But, when any bad man shamelessly courts notice, then the more freely he
perpetrates every wickedness, the more does he come even to think it lawful; and in what
he imagines to be lawful he is without doubt sunk ever more and more.

Hence it is written, They have declared their sin as Sodom, neither have they hidden it
(Isai. iii. 9). For, had Sodom hidden her sin, she would still have sinned, but, in fear.
But she had utterly lost the curb of fear, in that she did not even seek darkness for her
sin. Whence also again it is written, The cry of Sodom and Gomorrah is multiplied (Gen.
xviii. 20). For sin with a voice is guilt in act; but sin with even a cry is guilt at
liberty. But, on the other band, those who censure wrong things and yet avoid them not are
to be admonished to weigh circumspectly what they can say in their own excuse before the
strict judgment of God, seeing they are not excused from the guilt of their crimes, even
themselves being judges. What, then, are these men but their own summoners? They give
their voices against misdeeds, and deliver themselves up as guilty in their doings. They
are to be admonished to perceive how it even now comes of the hidden retribution of
judgment that their mind is enlightened to see the evil which it perpetrates, but strives
not to overcome it; so that the better it sees the worse it may perish; because it both
perceives the light of understanding, and also relinquishes not the darkness of wrong-
doing. For, when they neglect the knowledge that has been given to help them, they turn it
into a testimony against themselves; and from the light of understanding, which they had
in truth received that they might be able to do away their sins, they augment their
punishments. And, indeed, this their wickedness, doing the evil which it condemns, has
already a taste here of the judgment to come; so that, while kept liable to eternal
punishment, it shall not meanwhile be absolved here in its own test of itself; and that it
may experience there the more grievous torments, in that here it forsakes not the evil
which even itself condenms.

For hence the Truth says, That servant which knew his Lord's will, and prepared not
himself, neither did according to his will, shall be beaten with many stripes (Luke xii.
47). Hence the Psalmist says, Let them go down quick into hell (Ps. liv. 16 ). For the
quick know and feel what is being done about them; but the dead can feel nothing. For they
would go down dead into hell if they committed what is evil without knowledge. But when
they know what is evil, and yet do it, they go down quick, miserable, and feeling, into
the hell of iniquity.

CHAPTER 3.32: HOW THOSE ARE TO BE ADMONISHED WHO SIN FROM SUDDEN IMPULSE AND THOSE WHO SIN DELIBERATELY

(Admonition 33.). Differently to be admonished are those who are overcome by sudden
passion and those, who are bound in guilt of set purpose. For those whom sudden passion
overcomes are to be admonished to regard themselves as daily set in the warfare of the
present life, and to protect the heart, which cannot foresee wounds, with the shield oil
anxious fear; to dread the hidden darts of the ambushed foe, and, in so dark a contest, to
guard with continual attention the inward camp of the soul. For, if the heart is left
destitute of the solicitude of circumspection, it is laid open to wounds; since the crafty
enemy strikes the breast the more freely as he catches it bare of the breastplate of
forethought. Those who are overcome by sudden passion are to be admonished to cease caring
too much for earthly things; since, while they entangle their attention immoderately in
transitory things, they are not aware of the darts of sins which pierce them. Whence,
also, the utterance of one that is stricken and yet sleeps is expressed by Solomon, who
says, They, have beaten the, and I was not pained; they have dragged me, and I felt it
not. When shall I awake and again find wine (Prov. xxiii. 35)? For the soul that sleeps
from the care of its solicitude is beaten and feels not pain, because, as it foresees not
impending evils, so neither is it aware of those which it has perpetrated.

It is dragged, and in no wise feels it, because it is led by the allurements of vices, and
yet is not roused to keep guard over itself. But again it wishes to awake, that it may
again find wine, because, although weighed down by the sleep of its torpor from keeping
guard over itself, it still strives to be awake to the cares of the world, that it may be
ever drunk with pleasures; and, while sleeping to that wherein it ought to have been
wisely awake, it desires to be awake to something else, to which it might have laudably
slept. Hence it is written previously, And thou shall be as one that sleepeth in the midst
of the sea, and as a steersman that is lulled to rest, having let go the rudder (Prov.
xxiii. 35). For he sleeps in the midst of the sea who, placed among the temptations of
this world, neglects to look out for the motions of vices that rush in upon him like
impending heaps of waves. And the steersman, as it were, lets go the rudder when the mind
loses the earnestness of solicitude for guiding the ship of the body. For, indeed, to let
go the rudder in the sea is to leave off intentness of forethought among the storms of
this life. For, if the steersman holds fast the rudder with anxious care, he now directs
the ship among the billows right against them, now cleaves the assaults of the winds
aslant.

So, when the mind vigilantly guides the soul, it now surmounts some things and treads them
down, now warily turns aside from others, so that it may both by hard exertion overcome
present dangers, and by foresight gather strength against future struggle. Hence, again,
of the strong warriors of the heavenly country it is said, Every man hath his sword upon
his thigh because offears in the night (Cant. iii. 8). For the swordis put upon the thigh
when the evil suggestion of the flesh is subdued by the sharp edge ofholy preaching. But
by the night is expressed the blindness of our infirmity; since any opposition that is
impending in the night is not seen. Every man's sword, therefore, is put upon his thigh
because of fears in the night; that is, because holy men, while they fear things which
they do not see, stand always prepared for the strain of a struggle. Hence, again. it is
said to the bride, Thy nose is as the tower that is in Lebanon (Cant. vii. 4). For the
thing which we perceive not with our eyes we usually anticipate by the smell. By the nose,
also, we discern between odours and stenches. What, then, is signified by the nose of the
Church but the foreseeing discernment of Saints?

It is also said to be like to the tower that is in Lebanon, because their discerning
foresight is so set on a height as to see the struggles of temptations even before they
come, and to stand fortified against them when they do come. For things that are foreseen
when future are of less force when they are present; because, when every one has become
more prepared against the blow, the enemy, who supposed himself to be unexpected, is
weakened by the very fact of having been anticipated. But, on the other hand, those who of
set purpose are bound in guilt, are to be admonished to perpend with wary consideration
how that, when they do what is evil of their own judgment, they kindle stricter judgment
against themselves; and that by so much the harder sentence will smite them as the chains
of deliberation have bound them more tightly in guilt. Perhaps they might sooner wash away
their transgressions by penitence, had they fallen into them through precipitancy alone.
For the sin is less speedily loosened which of set purpose is firmly bound. For unless the
soul altogether despised eternal things, it would not perish in guilt advisedly. In this,
then, those who perish of set purpose differ from those who fall through precipitancy;
that the former, when they fall by sin from the state of righteousness, for the most part
fall also into the snare of desperation. Hence it is that the Lord through the Prophet
reproves not so much the wrong doings of precipitance as purposes of sin, saying, Lest
perchance my indignation come out as fire, and be inflamed, and there be none to quench it
because of the wickedness of your purposes (Jer. iv. 4). Hence, again, in wrath He says, I
will visit upon you according to the fruit of your purposes (Ibid. xxiii. 2). Since, then,
sins which are perpetrated of set purpose differ from other sins, the Lord censures
purposes of wickedness rather than wicked deeds.

For in deeds the sin is often of infirmity or of negligence, but in purposes it is always
of malicious intent. Contrariwise, it is well said through the Prophet in describing a
blessed man, And he sitteth not in the chair of pestilence (Ps. i. 1). For a chair is wont
to be the seat of a judge or a president. And to sit in the chair of pestilence is to
commit what is wrong judicially; to sit in the chair of pestilence is to discern with the
reason what is evil, and yet deliberately to perpetrate it. He sits, as it were, in the
chair of perverse counsel who is lifted up with so great elation of iniquity as to
endeavour even by counsel to accomplish evil. And, as those who are supported by the
dignity of the chair are set over the crowds that stand by, so sins that are purposely
sought out transcend the transgressions of those who fall through precipitancy. Those,
then, who even by counsel bind themselves in guilt are to be admonished hence to gather
with what vengeance they must at some time be smitten, being now made, not companions, hut
princes, of evil-doers.

CHAPTER 3.33: HOW THOSE ARE TO BE ADMONISHED WHO COMMIT VERY SMALL BUT FREQUENT FAULTS, AND THOSE WHO, WHILE AVOIDING SUCH AS ARE VERY SMALL, ARE SOMETIMES PLUNGED IN SUCH AS ARE GRIEVOUS

(Admonition 34. Differently to be admonished are those who, though the unlawful things
they do are very small, yet do them frequently, and those who keep themselves from small
sins, but are sometimes plunged in such as are grievous. Those who frequently transgress,
though in very small things, are to be admonished by no means to consider the quality of
the sins they commit, but the quantity. For, if they scorn being afraid when they weigh
their deeds, they ought to be alarmed when they number them; seeing that deep gulphs of
rivers are filled by small but innumerable drops of rain; and bilge-water, increasing
secretly, has the same effect as a storm raging openly; and the sores that break out on
the members in scab are minute; but, when a multitude of them gets possession in countless
numbers, it destroys the life of the body as much as one grievous wound inflicted on the
breast. Hence for certain it is written, He that contemneth small things falleth by little
and little (Ecclus. xix. 1). For he that neglects to bewail and avoid the smallest sins
fails from the state of righteousness, not indeed suddenly, but bit by bit entirely. Those
who transgress frequently in very little things are to be admonished to consider anxiously
how that sometimes there is worse sin in a small fault than in a greater one. For a
greater fault, in that it is the sooner acknowledged to be one, is by so much the more
speedily amended;

but a smaller one, being reckoned as though it were none at all, is retained in use with
worse effect as it is so with less concern. Whence for the most part it comes to pass that
the mind, accustomed to light evils, has no horror even of heavy ones, and, being fed up
by sins, comes at last to a sort of sanction of iniquity, and by so much the more scorns
to be afraid in greater matters as it has learnt to sin in little ones without fear. But,
on the other hand, those who keep themselves from small sins, but are sometimes plunged in
grievous ones, are to be admonished anxiously to apprehend the state they are in; how
that, while their heart is lifted up for very small things guarded against, they are so
swallowed up in the very gulph of their own elation as to perpetrate others that are more
grievous, and, while they outwardly master little ills, but are puffed up inwardly with
vain glory, they prostrate their soul, overcome within itself by the sickness of pride,
amid greater ills even outwardly. Those, then, who keep themselves from little faults, but
are sometimes plunged in such as are grievous, are to be admonished to take care lest they
fall inwardly where they suppose themselves to be standing outwardly, and lest, according
to the retribution of the strict judge, elation on account of lesser righteousness become
a way to the pitfall of more grievous sin. For such as, vainly elated, attribute their
keeping of the least good to their own strength, being justly left to themselves are
overwhelmed in greater sins; and by falling they learn that their standing was not of
themselves, so that immeasurable ills may humble the heart that is exalted by the smallest
good. They are to be admonished to consider that, while in their more grievous faults they
bind themselves in deep guilt, they nevertheless for the most part sin worse in the little
faults which they guard against;

because, while in the former they do what is wicked, in the latter they hide from men that
they are wicked. Whence it comes to pass that, when they perpetrate greater evils before
God, it is a case of open iniquity; and when they are careful to observe small good things
before men, it is a case of pretended holiness. For hence it is that it is said of the
Pharisees, Straining out a gnat, but swallowing a camel (Matth. xxiii. 24). As if it were
said plainly. The least evils ye discern; the greater ye devour. Hence it is that they are
again reproved by the mouth of the Truth, when they are told, Ye tithe mint and anise and
cummin, and omit the weightier matters of the Law, judgment and mercy and truth (Ibid.
23). For neither is it to be carelessly heard that, when He said that the least things
were tithed, He chose indeed to mention the lowest of herbs, but yet such as are sweet-
smelling; in order, surely, to shew that, when pretenders observe small things, they seek
to extend for themselves the odour of a holy reputation; and, though they omit to fulfil
the greatest things, they still observe such of the smallest as smell sweetly far and wide
in human judgment.

CHAPTER 3.34: HOW THOSE ARE TO BE ADMONISHED WHO DO NOT EVEN BEGIN GOOD THINGS, AND THOSE WHO DO NOT FINISH THEM WHEN BEGUN

(Admonition 35. Differently to be admonished are they who do not even begin good things,
and those who in no wise complete such as they have begun. For as to those who do not even
begin good things, for them the first need is, not to build up what they may wholesomely
love, but to demolish that wherein they are wrongly occupied. For they will not follow the
untried things they hear of, unless they first come to feel how pernicious are the things
that they have tried; since neither does one desire to be lifted up who knows not the very
fact that he has fallen; nor does one who feels not the pain of a wound seek any healing
remedy. First, then, it is to be shewn to them how vain are the things that they love, and
then at length to be carefully made known to them how profitable are the things that they
let slip. Let them first see that what they love is to be shunned, and afterwards perceive
without difficulty that what they shun is to be loved. For they sooner accept the things
which they have not tried, if they recognize as true whatever discourse they may hear
concerning the things that they have tried. So then they learn to seek true good with
fulness of desire, when they have learnt with certainty of judgment how vainly they have
held to what was false.

Let them be told, therefore, both that present good things will soon pass away from
enjoyment, and also that the account to be given of them will nevertheless endure, without
passing away, for vengeance; since both what pleases them is withdrawn from them now
against their will, and what pains them is reserved them, also against their will, for
punishment. Thus may they be wholesomely filled with alarm by the same things in which
they harmfully take delight; so that when the stricken soul, in sight of the deep ruin of
its fall, perceives that it has reached a precipice, it may retrace its steps backward,
and, fearing what it had loved, may learn to esteem highly what it once despised. For
hence it is that it is said to Jeremiah when sent to preach, See, I have this day set thee
over the nations and over the kingdoms, to pluck out, and to pull down, and to destroy,
and to scatter, and to build, and to plant (Jer. i. 10). Because, unless he first
destroyed wrong things, he could not profitably build right things; unless he plucked out
of the hearts of his hearers the thorns of vain love, he would certainly plant to no
purpose the words of holy preaching. Hence it is that Peter first overthrows, that he may
afterwards build up, when he in no wise admonished the Jews as to what they were now to
do, but reproved them for what they had done, saying, Jesus of Nazareth, a man approved of
God among you by powers and wonders and signs, which God did by Him in the midst of you,
as ye yourselves know; Him, being delivered by the determinate counsel and foreknowledge
of God, ye have by the hands of wicked men crucified and slain; whom God hath raised up,
having loosed the pains hell (Acts ii. 22-24); in order, to wit, that having been thrown
down by a recognition of their cruelty, they might hear the building up of holy preaching
by so much the more profitably as they anxiously sought it. Whence also they forthwith
replied, What then shall we do, men and brethren? And it is presently said to them, Repent
and be baptized, every one of you (Ibid. 37, 38).

Which words of building up they would surely have despised, had they not first wholesomely
become aware of the ruin of their throwing down. Hence it is that Saul, when the light
from heaven shone upon him, did not hear immediately what he was to do aright, but what he
had done wrong. For, when, fallen to the earth, he enquired. saying, Who art Thou, Lord?
it was straightway replied, I am Jesus of Nazareth, whom thou persecutest. And when he
forthwith replied, Lord, what wilt Thou have me to do? it is added at once, Arise, and go
into the city, and it shall be told thee there what thou must do (Acts ix. 4, &c.; xxii.
8, &c.). Lo, the Lord, speaking from heaven, reproved the deeds of His persecutor, and yet
did not at once shew him what he had to do. Lo, the whole fabric of his elation had
already been thrown down and then, humble after his downfall, he sought to be built up:
and when pride was thrown down, the words of building up were still kept back; to wit,
that the cruel persecutor might long lie overthrown, and rise afterwards the more firmly
built in good as he had fallen utterly upset from his former error. Those, then, who have
not as yet begun to do any good are first to be overthrown by the hand of correction from
the stiffness of their iniquity, that they may afterwards be lifted up to the state of
well-doing.

For this cause also we cut down the lofty timber of the forest, that we may raise it up in
the roof of a building: but yet it is not placed in the fabric suddenly; in order, that
is, that its vicious greenness may first be dried out: for the more the moisture thereof
is exuded in the lowest, by so much the more solidly is it elevated to the topmost places.
But, on the other hand, those who in no wise complete the good things they have begun are
to be admonished to consider with cautious circumspection how that, when they accomplish
not their purposes, they tear up with them even the things that had been begun. For, if
that which is seen to be a thing to be done advances not through assiduous application,
even that which had been well done fails back. For the human soul in this world is, as it
were, in the condition of a ship ascending against the stream of a river: it is never
suffered to stay in one place, since it will float back to the nethermost parts unless it
strive for the uppermost. If then the strong hand of the worker carry not on to perfection
the good things begun, the very slackness in working fights against what has been wrought.
For hence it is that it is said through Solomon, He that is feeble and slack in work is
brother to him that wasteth his works (Prov. xviii. 9). For in truth he who does not
strenuously execute the good things he has begun imitates in the slackness of his
negligence the hand of the destroyer. Hence it is said by the Angel to the Church of
Sardis, Be watchful, and strengthen the things which remain, that are ready to die; for I
find not thy works complete before my God (Rev. iii. 2).

Thus, because the works had not been found complete before his God, he foretold that those
which remained, even such as had been done, were about to die. For, if that which is dead
in us be not kindled into life, that which is retained as though still alive is
extinguished too. They are to be admonished that it might have been more tolerable for
them not to have laid hold of the right way than, having laid hold of it, to turn their
backs upon it. For unless they looked back, they would not grow weak with any torpor with
regard to their undertaken purpose. Let them hear, then, what is written, It had been
better for them not to have known the way of righteousness than, after they hare known it,
to be turned backward (2 Pet. ii. 21). Let them hear what is written; I would thou wert
cold or hot: but, because than art lukewarm, and neither cold nor hot, I will begin to
spue thee out of my mouth (Rev. iii. 15, 16). For he is hot who both takes up and
completes good purposes; but he is cold who does not even begin any to be completed. And
as transition is made through lukewarmness from cold to heat, so through lukewarmness
there is a return from heat to cold.

Whosoever, then, has lost the cold of unbelief so as to live, but in no wise passes beyond
lukewarmness so as to go on to burn, he doubtless, despairing of heat, while he lingers in
pernicious lukewarmness, is in the way to become cold. But, as before lukewarmness there
is hope in cold, so after cold there is despair in lukewarmness. For he who is yet in his
sins loses not his trust in conversion: but he who after conversion has become lukewarm
has withdrawn the hope that there might have been of the sinner. It is required, then,
that every one be either hot or cold, lest, being lukewarm, he be spued out: that is, that
either, being not yet converted, he still afford hope of his conversion, or, being already
converted, he be fervent in virtues; lest he be spued out as lukewarm, in that he goes
back in torpor from purposed heat to pernicious cold.


THE BOOK OF PASTORAL RULE (PART THREE: HOW THE RULER SHOULD TEACH AND ADMONISH – PART FOUR: THE RULER’S HUMILITY)
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THE BOOK OF PASTORAL RULE continued

CHAPTER 3.35: HOW THOSE ARE TO BE ADMONISHED WHO DO BAD THINGS SECRETLY AND GOOD THINGS OPENLY, AND THOSE WHO DO CONTRARIWISE

(Admonition 36. Differently to be admonished are those who do bad things in secret and
good things publicly, and those who hide the good things they do, and yet in some things
done publicly allow ill to be thought of them. For those who do bad things in secret and
good things publicly are to be admonished to consider with what swiftness human judgments
flee away, but with what immobility divine judgments endure. They are to be admonished to
fix the eyes of their mind on the end of things; since, while the attestation of human
praise passes away, the heavenly sentence, which penetrates even hidden things, grows
strong unto lasting retribution. When, therefore, they set their hidden wrong things
before the divine judgment, and their right things before human eyes, both without a
witness is the good which they do publicly, and not without an eternal witness is their
latent transgression. So by concealing their faults from men, and displaying their
virtues, they both discover while they hide what they deserve to be punished for, and hide
while they discover what they might have been rewarded for. Such persons the Truth calls
whited sepulchres, beautiful outward, but full of dead men's bones (Matth. xxiii. 17);
because they cover up the evil of vices within, but by the exhibition of certain works
flatter human eyes with the mere outward colour of righteousness. They are therefore to be
admonished not to despise the right things they do, but to believe them to be of better
desert.

For those greatly misjudge their own good things who think human favour sufficient for
their reward. For when transitory praise is sought in return for right doing, a thing
worthy of eternal reward is sold for a mean price. As to which price being received,
indeed, the Truth says, Verily I say unto you, they have received their reward (Matth. vi.
2, 5, 6). They are to be admonished to consider that, when they prove themselves bad in
hidden things, but yet offer themselves as examples publicly in good works, they shew that
what they shun is to be followed; they cry aloud that what they hate is to be loved: in
fine, they live to others, and die to themselves. But, on the other hand, those who do
good things in secret, and yet in some things done publicly allow evil to be thought of
them, are to be admonished that, while what is good in them quickens themselves in the
virtue of well-doing, they themselves slay not others through the example of a bad repute;
that they love not their neighbours less than themselves, nor, while themselves imbibing a
wholesome drought of wine, pour out a pestiferous cup of poison to minds intent on
observing them. These assuredly in one way little help the life of their neighbour, and in
the other greatly burden it, while they both study to do what is right unseen, and also,
in some things in which they set an example, sow from themselves the seeds of evil. For
whosoever is already competent to tread under foot the lust of praise commits a fraud on
edification, if he conceals the good things he does; and he steals away, as it were, the
roots of germination after having cast the seed, who shews not forth the work that is to
be imitated. For hence in the Gospel the Truth says, That they may see your good works,
and glorify your Father which is in heaven (Matth. v. 16). But then there comes also this
sentence, which has the appearance of enjoining something very different, namely, Take
heed that ye do not your righteousness before men, to be seen of them (Matth. vi. 1).

What means then its being enjoined both that our work is so to be done as not to be seen,
and yet that it should be seen, but that the things we do are to be hidden, lest we
ourselves should be praised, and yet to be shewn, that we may increase the praise of our
heavenly Father? For, when the Lord forbade us to do our righteousness before men, He
straightway added, To be seen of them. And again, when He enjoined that our good works
were to be seen of men, He forthwith subjoined, That they may glorify your Father which is
in heaven (Matth. v. 16). In what manner, then, they are to be seen, and in what manner
they are not to be seen, He shewed in the end of His injunctions, to the effect that the
mind of the worker should not seek for his work to be seen on his own account, and yet
that on account of the glory of the heavenly Father he should not conceal it. Whence it
commonly comes to pass that a good work is both in secret when it is done publicly, and
again in public when it is done secretly.

For he that in a public good work seeks not his own, but the heavenly Father's glory,
hides what he has done, in that he has had Him only for a witness whom he has desired to
please And he who in his secret good work covets being observed and praised has done this
before men, even though no one has seen what he has done; because he has adduced so many
witnesses to his good work as he has sought human praises in his heart. But when bad
repute, so far as it prevails without sin committed, is not obliterated from the minds of
lookers on, the cup of guilt is offered, in the way of example, to all who think evil.
Whence also it generally comes to pass, that those who carelessly allow evil to be thought
of them do not indeed commit wickedness in their own persons, but still, through those who
may have taken example from them, offend in a more manifold way. Hence it is that Paul
says to those who ate certain unclean things without pollution, but in this their eating
put: a stumbling-block of temptation in the way of the imperfect, Take heed, lest by any
means this liberty of yours become a stumblingblock to them that are weak (1 Cor. viii.
9); and again, And by thy conscience shall the weak brother perish, for whom Christ died.
But when ye so sin against the brethren, and wound their weak consciene, ye sin against
Christ (Ibid. ii. 12).

Hence it is that Moses, when he said, Thou shalt not curse the deaf, at once added, Nor
out a stumblingblock before the blind (Lev. xix. 14). For to curse the deaf is to
disparage one who is absent and does not hear; but to put a stumbling-block before the
blind is to act indeed with discernment, but yet to give cause of offence to him who has
not the light of discernment.

CHAPTER 3.36: CONCERNING THE EXHORTATION TO BE ADDRESSED MANY AT ONCE, THAT IT MAY SO AID THE VIRTUES OF EACH AMONG THEM THAT VICES CONTRARY TO SUCH VIRTUES MAY NOT GROW UP THROUGH

These are the things that a Bishop of souls should observe in the diversity of his
preaching, that he may solicitously oppose suitable medicines to the diseases of his
several hearers. But, whereas it is a matter of great anxiety, in exhorting individuals,
to be of service to them according to their individual needs, since it is a very difficult
thing to struct each person in what concerns himself, dealing out due consideration to
each case, it is yet far more difficult to admonish innumerable hearers labouring under
various passions at one and the same time with one common exhortation. For in this case
the speech is to be tempered with such art that, the vices of the hearers being diverse,
it may be found suitable to them severally, and yet be not diverse from itself; that it
pass indeed with one stroke through the midst of passions, but, after the manner of a two-
edged sword, cut theswellings of carnal thoughts on either side; so that humility be so
preached to the proud that yet fear be not increased in the timid; that confidence be so
infused into the timid that yet the unbridled licence of the proud grow not; that
solicitude in well doing be so preached to the listless and torpid that yet licence of
immoderate action be not increased in the unquiet; that bounds be so set on the unquiet
that yet careless torpor be not produced in the listless;

that wrath be so extinguished in the impatient that yet negligence grow not in the easy
and soft-hearted; that the soft-hearted be so inflamed to zeal that yet fire be not added
to the wrathful; that liberality in giving be so infused into the niggardly that yet the
reins of profusion be in no wise loosened to the prodigal; that frugality be so preached
to the prodigal that yet care to keep perishable things be not increased in the niggardly;
that marriage be so praised to the incontinent that yet those who are already continent be
not called back to voluptuousness; that virginity of body be so praised to the continent
that yet fecundity of the flesh come not to be despised by the married. Good things are so
to be preached that ill things be not assisted sideways. The highest good is so to be
praised that the lowest be not despaired of. The lowest is so to be cherished that there
be no cessation of striving for the highest from the lowest being thought sufficient.

CHAPTER 3.37: OF THE EXHORTATION TO BE APPLIED TO ONE PERSON, WHO LABOURS UNDER CONTRARY PASSIONS

It is indeed a serious labour for the preacher to keep an eye in his public preaching to
the hidden affections and motives of individuals, and, after the manner of the palaestra,
to turn himself with skill to either side: yet he is worn with much severer labour, when
he is compelled to preach to one person who is subject to contrary vices. For it is
commonly the case that some one is of too joyous a constitution, and yet sadness suddenly
arising immoderately depresses him. The preacher, therefore, must give heed that the
temporary sadness be so removed that the constitutional joyousness be not increased; and
that the constitutional joyousness be so curbed that the temporary sadness be not
aggravated. This man is burdened by a habit of immoderate precipitancy, and yet sometimes
the power of a suddenly-born fear impedes his doing what ought to be done in haste. That
man is burdened by a habit of immoderate fear, and yet sometimes is impelled in what he
desires by the rashness of immoderate precipitancy. In the one, therefore, let the fear
that suddenly arises be so repressed that his long-nourished precipitancy do not further
grow. In the other let the precipitancy that suddenly arises he so repressed that yet the
fear stamped on him by constitution do not gather strength. And, indeed, what is there
strange in the physicians of souls being on their guard in these things, when those who
heal not hearts but bodies govern themselves with so great skill of discernment?

For it is often the case that extreme faintness weighs down a weak body, which faintness
ought to be met by strong remedies; but yet the weak body cannot bear a strong remedy. He,
therefore, who treats the ease gives heed so to draw off the supervening malady that the
pre-existing weakness of the body be in no wise increased, test perchance the faintness
should pass away with the life. He compounds, then, his remedy with such discernment as at
one and the same time to meet both the faintness and the weakness. If, then, medicine for
the body administered without division can be of service in a divided way, why should not
medicine for the soul, applied in one and the same preaching, be of power to meet moral
diseases in diverse directions: which medicine is the more subtle in its operation in that
invisible things are dealt with?

CHAPTER 3.38: THAT SOMETIMES LIGHTER VICES ARE TO BE LEFT ALONE, THAT MORE GRIEVOUS ONES MAY BE REMOVED

But since, when the sickness of two vices attacks a man, one presses upon him more
lightly, and the other perchance more heavily, it is undoubtedly right to haste to the
succour of that through which there is the more rapid tendency to death. And, if the one
cannot be restrained from causing the death which is imminent unless the other which is
contrary to it increase, the preacher must be content by skilful management in his
exhortation to suffer one to increase, to the end that he may keep the other back from
causing the death which is imminent. When he does this, he does not aggravate the disease,
but preserves the life of his sufferer to whom he administers the medicine, that he may
find a fitting time for searching out means of recovery. For there is often one who, while
he puts no restraint on his gluttony in food, is presently pressed hard by the stings of
lechery, which is on the point of overcoming him, and who, when, terrified by the fear of
this struggle, he strives to restrain himself through abstinence, is harassed by the
temptation of vain-glory: in which case certainly one vice is by no means extinguished
unless the other be fostered. Which plague then should be the more ardently attacked but
that which presses on the man the more dangerously? For it is to be tolerated that through
the virtue of abstinence arrogance should meanwhile grow against one that is alive, test
through gluttony lechery should cut him off from life entirely.

Hence it is that Paul, when he considered that his weak hearer would either continue to do
evil or rejoice in the reward of human praise for well-doing, said, Wilt thou not be
afraid of the power? Do that which is good, and thou shall have praise of the same (Rom.
xiii. 3). For it is not that good things should be done in order that no human power may
be feared, or that the glory of transitory praise may be thereby won; but, considering
that the weak soul could not rise to so great strength as to shun at the same time both
wickedness and praise, the excellent preacher in his admonition offered something and took
away something. For by conceding mild ailments he drew off keener ones; that, since the
mind could not rise all at once to the relinquishing of all its vices, it might, while
left in familiarity with some one of them, be taken off without difficulty from another.

CHAPTER 3.39: THAT DEEP THINGS OUGHT NOT TO BE PREACHED AT ALL TO WEAK SOULS

But the preacher should know how to avoid drawing the mind of his hearer beyond its
strength, test, so to speak, the string of the soul, when stretched more than it can bear,
should be broken. For all deep things should be covered up before a multitude of hearers,
and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is
the faithful and wise steward, whom his Lord has appointed over his household, to give
them their measure of wheat in due season? (Luke xii. 42), Now by a measure of wheat is
expressed a portion of the Word, test, when anything is given to a narrow heart beyond its
capacity, it be spill. Hence Paul says, I could not speak unto you as unto spiritual, but
as unto carnal. As it were to babes in Christ, I have given you milk to drink, and not
meat (1 Cor. iii. 1, 2). Hence Moses, when he comes on from the sanctuary of God, veils
his shiningface before the people; because in truth He shews not to multitudes the secrets
of inmost brightness (Exod. xxxiv. 33, 35). Hence it is enjoined on him by the Divine
voice that if any one should dig a cistern, and not cover it, and an ox or ass should fall
into it, he should pay the price (Exod.

xxi. 33, 34), because when one who has arrived at the deep streams of knowledge covers
them not up before the brutish hearts of his hearers, he is adjudged as liable to penalty,
if through his words a soul, whether clean or unclean, be caught on a stumbling-stone.
Hence it is said to the blessed Job, Who hath given understanding unto the cock? (Job
xxxviii. 36), For a holy preacher, crying aloud in time of darkness, is as the cock
crowing in the night, when he says, It is even now the hour for us to arise from sleep
(Rom. xiii. 11). And again, Awake ye righteous, and sin not (1 Cor. xv. 34). But the cock
is wont to utter loud chants in the deeper hours of the night; but, when the time of
morning is already at hand, he frames small and slender tones; because, in fact, he who
preaches aright cries aloud plainly to hearts that are still in the dark, and shews them
nothing of hidden mysteries, that they may then hear the more subtle teachings concerning
heavenly things, when they draw nigh to the light of truth.

CHAPTER 3.40: OF THE WORK AND THE VOICE OF PREACHING

But in the midst of these things we are brought back by the earnest desire of charity to
what we have already said above; that every preacher should give forth a sound more by his
deeds than by his words, and rather by good living imprint footsteps for men to follow
than by speaking shew them the way to walk in. For that cock, too, whom the Lord in his
manner of speech takes to represent a good preacher, when he is now preparing to crow,
first shakes his wings, and by smiting himself makes himself more awake; since it is
surely necessary that those who give utterance to words of holy preaching should first be
well awake in earnestness of good living, lest they rouse others with their voice while
themselves torpid in performance; that they should first shake themselves up by lofty
deeds, and then make others solicitous for good living; that they should first smite
themselves with the wings of their thoughts; that whatsoever in themselves is unprofitably
torpid they should discover by anxious investigation, and correct by strict animadversion,
and then at length set in order the life of others by speaking; that they should take heed
to punish their own faults by bewailings, and then denounce what calls for punishment in
others; and that, before they give voice to words of exhortation, they should proclaim in
their deeds all that they are about to speak.

PART FOUR: THE RULER’S HUMILITY

CHAPTER 4.1: HOW THE RULER SHOULD THINK OF HIS OWN WEAKNESS

But since often, when preaching is abundantly poured forth in fitting ways, the mind of
the speaker is elevated in itself by a hidden delight in self-display, great care is
needed that he may gnaw himself with the laceration of fear, lest he who recalls the
diseases of others to health by remedies should himself swell through neglect of his own
health; lest in helping others he desert himself, lest in lifting up others he fall. For
to some the greatness of their virtue has often been the occasion of their perdition;
causing them, while inordinately secure in confidence of strength, to die unexpectedly
through negligence. For virtue strives with vices; themind flatters itself with a certain
delight in it; and it comes to pass that the soul of a well-doer casts aside the fear of
its circumspection, and rests secure in self-confidence; and to it, now torpid, the
cunning seducer enumerates all things that it has done well, and exalts it in swelling
thoughts as though superexcellent beyond all beside. Whence it is brought about, that
before the eyes of the just judge the memory of virtue is a pitfall of the soul; because,
in calling to mind what it has done well, while it lifts itself up in its own eyes, it
fails before the author of humility. For hence it is said to the soul that is proud, For
that than art more beautiful, go down, and sleep with the uncircumcised (Ezek. xxxii. 19):

as if it were plainly said, Because thou liftest thyself up for the comeliness of thy
virtues, thou art driven by thy very beauty to fall. Hence under the figure of Jerusalem
the soul that is proud in virtue is reproved, when it is said, Thou wert perfect in my
comeliness which I had put upon thee, saith the Lord, and having confidence in thy beauty
thou hast committed fornication in thy renown (Ibid. xvi. 14, 15). For the mind is lifted
up by confidence in its beauty, when, glad for the merits of its virtues, it glories
within itself in security. But through this same confidence it is led to fornication;
because, when the soul is deceived by its own thoughts, malignant spirits, which take
possession of it, defile it through the seduction of innumerable vices But it is to be
noted that it is said, Thou hast committed fornication in thy renown: for when the soul
leaves off regard for the supernal ruler, it forthwith seeks its own praise, and begins to
arrogate to itself all the good which it has received for shewing forth the praise of the
giver; it desires to spread abroad the glory of its own reputation, and busies itself to
become known as one to be admired of all. In its renown, therefore, it commits
fornication, in that, forsaking the wedlock of a lawful bed, it prostitutes itself to the
defiling spirit in its lust of praise.

Hence David says, He delivered their virtue into captivity, and their beauty into the
enemy's hands (Ps. lxvii. 61 ). For virtue is delivered into captivity and beauty into the
enemy's hands, when the old enemy gets dominion over the deceived soul because of elation
in well doing. And yet this elation in virtue tempts somewhat, though it does not fully
overcome, the mind even of the elect. But it, when lifted up, is forsaken, and, being
forsaken, it is recalled to fear. For hence David says again, I said in mine abundance, I
shall not be moved for ever (Ps. xxix. 7 ). But he added a little later what he underwent
for having been puffed up with confidence in his virtue, Thou didst turn thy face from me,
and I was troubled (Ibid. v. 8). As if he would say plainly, I believed myself strong in
the midst of virtues, but, being forsaken, I become aware how great was my infirmity.
Hence he says again, I have sworn and am stedfastly purposed to keep the judgments of thy
righteousness (Ps. cxix. 106 ). But, because it was beyond his powers to continue the
keeping which he sware, straightway, being troubled, he found his weakness. Whence also he
all at once betook himself to the aid of prayer, saying, I am humbled all together;
quicken me, O Lord, according to Thy word (Ibid. v. 107). But sometimes Divine government,
before advancing a soul by gifts, recalls to it the memory of its infirmity, lest it be
puffed up for the virtues it has received. Whence the Prophet Ezekiel, before being led to
the contemplation of heavenly things, is first called a son of man; as though the Lord
plainly admonished him, saying, Lest thou shouldest lift up thy heart in elation for these
things which thou seest, perpend cautiously what thou art;

that, when thou penetratest the highest things, thou mayest remember that thou art a man,
to the end that, when rapt beyond thyself, thou mayest be recalled in anxiety to thyself
by the curb of thine infirmity. Whence it is needful that, when abundance of virtues
flatters us, the eye of the soul should return to its own weaknesses, and salubriously
depress itself; that it should look, not at the right things that it has done, but those
that it has left undone; so that, while the heart is bruised by recollection of infirmity,
it may be the more strongly confirmed in virtue before the author of humility. For it is
generally for this purpose that Almighty God, though perfecting in great part the minds of
rulers, still in some small part leaves them imperfect; in order that, when they shine
with wonderful virtues, they may pine with disgust at their own imperfection, and by no
means lift themselves up for great things, while still labouring in their struggle against
the least; but that, since they are not strong enough to overcome in what is last and
lowest, they may not dare to glory in their chief performances.

See now, good man, how, compelled by the necessity laid upon me by thy reproof, being
intent on shewing what a Pastor ought to be, I have been as an ill-favoured painter
pourtraying a handsome man; and how I direct others to the shore of perfection, while
myself still tossed among the waves of transgressions. But in the shipwreck of this
present life sustain me, I beseech thee, by the plank of thy prayer, that, since my own
weight sinks me down, the hand of thy merit may raise me up.


REGISTER OF EPISTLES (BOOK I)
=============================

REGISTER OF EPISTLES Gregory the Great

c. AD 540–604

The Register is the collection of letters that Gregory sent from the papal chancery during
his fourteen years as pope. They are letters to bishops, emperors, kings, queens,
generals, abbots and the managers of the Church’s estates. Here are the letters chosen for
the English translation in the Nicene and Post-Nicene Fathers, with the letter to
Augustine of Canterbury and his answers about the English mission. The letters are
numbered by book and by their place in the book.

BOOK I

LETTER 1.1: TO ALL THE BISHOPS OF SICILY

Gregory, servant of the servants of God , to all the bishops constituted throughout
Sicily. We have plainly perceived it to be very necessary that, even as our predecessors
thought fit to do, we should commit all things to one and the same person; and that, where
we cannot be present ourselves, our authority should be represented through him to whom we
send our instructions. Wherefore, with the help of God, we have appointed Peter, subdeacon
of our See, our delegate in the province of Sicily. Nor can we doubt as to the conduct of
him to whom, with the help of God, we are known to have committed the charge of the whole
patrimony of our church. This also we have plainly perceived to be a thing that ought to
be done; that once in the year your whole fraternity should assemble, at Syracuse or
Catana, receiving, as we have charged him, the honour due to you; to the end that,
together with the aforesaid Peter, subdeacon of our See, you may settle with due
discretion whatever things pertain to the advantage of the churches of the province, or to
the relief of the necessities of the poor and oppressed, or to the admonition of all, and
the correction of those whose transgressions may peradventure be proved. From which
council far be animosities, which are the nutriment of crimes, and may inward grudges die
away, and that discord of souls which is beyond measure execrable. Let concord well-
pleasing to God, and charity, approve you as His priests. Conduct all things, therefore,
with such deliberation and calmness that yours may most worthily be called an Episcopal
Council.

LETTER 1.2: TO JUSTINUS, PRAETOR OF SICILY

Gregory to Justinus, Praetor of Sicily. What my tongue speaks my conscience approves;
since even before you had become engaged in the employments of any office of dignity, I
have greatly loved and greatly respected you. For the very modesty of your deportment made
certain incipient claims on affection even from one who had been loth. And, when I heard
that you had come to administer the praetorship of Sicily, I greatly rejoiced. But, since
I have discovered that a certain ill-feeling is creeping in between you and the
ecclesiastics, I have been exceedingly distressed. But now that you are occupied with the
charge of civil administration, and I with the care of this ecclesiastical government, we
can properly love one another in particular so far as we do no harm to the general
community. Wherefore I beseech you by Almighty God, before Whose tremendous judgment we
must give account of our deeds, that your Glory have always the fear of Him before your
eyes, and never allow anything to come in whereby even slight dissension may arise between
us. Let no gains draw you aside to injustice; let not either the threats or the favours of
any one cause you to deviate from the path of rectitude. See how short life is: think, ye
that exercise judicial authority, before what judge ye must at some time go. It is
therefore to be diligently considered that we shall leave all gains behind us here, and
that of harmful gains we shall carry with us to the judgment the pleas only that are
against us for them. Those advantages, then, are to be sought by us which death may in no
wise take away, but which the end of the present life may shew to be such as will endure
for ever.

As to what you write concerning the corn, the, magnificent Citonatus asserts very
differently that no more has been transmitted than what was supplied for replenishing the
public granary in satisfaction of what was due for the past indiction. Give attention to
this matter, since, if what is transmitted be at all defective, it will be the death not
of any one single person only, but of the whole people together . Now for the management
of the patrimony of Sicily I have sent, as I think under the guidance of God, such a man
as you will be in entire accord with, if you are a lover of what is right, as I have found
you to be. Moreover, as to your desire that I should remember you kindly, I confess the
truth when I say that, unless any injustice should creep in from the snares of the ancient
foe I have learnt thy Glory's modesty to be such that I shah not blush to be thy friend.

LETTER 1.3: TO PAUL, SCHOLASTICUS

Gregory to Paul, &c. However strangers smile upon me on account of the dignity of my
priestly office, thisI take not much account of; but I do grieve not a little at your
smiling upon me on this account, seeing that you know what I long for, and yet suppose me
to have received advancement. For to me it would have been the highest advancement, if
what I wished could bare been fulfilled; if I could have accomplished my desire, which you
have been long acquainted with, in the enjoyment of longed-for rest. Yet, since I am now
detained in the city of Rome, tied by the chains of this dignity, I have something wherein
I may even rejoice in addressing your Glory, seeing that, when the most eminent Lord the
ex-consul Leo comes, I suspect that you will not remain in Sicily; and when thou thyself
also, tied by thine own dignity, shalt come to be detained in Rome, thou wilt come to know
what sorrow and what bitterness I suffer. But when the magnificent Lord Maurentius, the
Chartularius, comes to you, I pray thee concur with him in regard to the present straits
of the Roman city, since outside we are stabbed without cease by hostile swords. But we
are still more heavily pressed by danger within through a sedition of the soldiers.
Further, we commend to your Glory in all respects Peter our sub-deacon, whom we have sent
to rule the patrimony of the Church.

LETTER 1.4: TO JOHN, BISHOP OF CONSTANTINOPLE

Gregory to John, Bishop of Constantinople. If the virtue of charity consists in the love
of one's neighbour, and we are commanded to love our neighbours as ourselves, how is it
that your Blessedness does not love me even as yourself? For I know with what ardour, with
what anxiety, you wished to fly from the burden of the episcopate; and yet you made no
opposition to this same burden of the episcopate being imposed on me. It is evident, then,
that you do not love me as yourself, seeing that you have wished me to take on myself that
load which you were unwilling should be imposed on you. But since I, unworthy and weak,
have taken charge of an old and grievously shattered ship (for on all sides the waves
enter, and the planks, battered by a daily and violent storm, sound of shipwreck), I
beseech thee by Almighty God to stretch out the hand of thy prayer to me in this my
danger, since thou canst pray the more strenuously as thou standest further removed from
the confusion of the tribulations which we suffer in this land.

My synodical epistle I will transmit with all possible speed, having despatched Bacauda,
our brother and fellow-bishop, immediately after my ordination, as the bearer of this
letter, while pressed by many and serious engagements.

LETTER 1.5: TO THEOCTISTA, SISTER OF THE EMPEROR

Gregory to Theoctista, &c With how great devotion my mind prostrates itself before your
Venerableness I cannot fully express in words; nor yet do I labour to give utterance to
it, since, even though I were silent, you read in your heart your own sense of my
devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on
me, from this my recent engagement in the pastoral office; wherein, under colour of
episcopacy, I have been brought back to the world; in which I am involved in such great
earthly cares as I do not at all remember having been subjected to even in a lay state of
life. For I have lost the deep joys of my quiet, and seem to have risen outwardly while
inwardly falling down. Whence I grieve to find myself banished far from the face of my
Maker. For I used to strive daily to win my way outside the world, outside the flesh; to
drive all phantasms of the body from the eyes of my soul, and to see incorporeally
supernal joys; and not only with my voice but in the core of my heart I used to say, My
heart hath said unto Thee, I have sought Thy face, Thy face, Lord, will I seek (Ps. xxvi.
8).

Moreover desiring nothing, fearing nothing, in this world, I seemed to myself to stand on
a certain summit of things, so that I almost believed to be fulfilled in me what I had
learnt of the Lord's promise through the prophet, I will lift thee up upon the high places
of the earth (Isai. lviii. 14). For he is lifted up upon the high places of the earth who
treads under foot through looking down upon them in his mind even the very things of the
present world which seem lofty and glorious. But, having been suddenly dashed from this
summit of things by the whirlwind of this trial, I have fallen into fears and tremors,
since, even though I have no fears for myself, I am greatly afraid for those who have been
committed to me. On every side I am tossed by the waves of business, and sunk by storms,
so that I may truly say, I am come into the depth of the sea, and the storm hath
overwhelmed me (Ps. lxviii. 3 ). After business I long to return to my heart; but, driven
therefrom by vain tumults of thoughts, I am unable to return. From this cause, then, that
which is within me is made to be far from me, so that I cannot obey the prophetic voice
which says, Return to your heart, transgressors (Isai. xlvi. 8). But, pressed by foolish
thoughts, I am impelled only to exclaim, My heart hath failed me (Ps. xxxix. 13 ).

I have loved the beauty of the contemplative life as a Rachel, barren, but keen of sight
and fair (Gen. xxix.), who, though in her quietude she is less fertile, yet sees the light
more keenly. But, by what judgment I know not, Leah has been coupled with me in the night,
to wit, the active life; fruitful, but tender-eyed; seeing less, but bringing forth more.
I have longed to sit at the feet of the Lord with Mary, to take in the words of His mouth;
and lo, I am compelled to serve with Martha in external affairs, to be careful and
troubled about many things (Luke x. 39, seq.). A legion of demons having been, as I
believed, east out of me, I wished to forget those whom I bad known, and to rest at the
feet of the Saviour; and lo it is said to me, so as to compel me against my will, Return
to thine house, and declare how great things the Lord hath done for thee (Mark v. 19). But
who in the midst of so many earthly cares may be able to preach the wondrous works of God,
it being already difficult for me even to call them to mind? For, pressed as I am in this
office of dignity by a crowd of secular occupations, I see myself to be of those of whom
it is written, While they were being raised up thou didst cast them down (Ps. lxxii. 18 ).

For he said not, Thou didst east them down after they had been raised up, but while they
were being raised up; because all bad men fall inwardly, while through the support of
temporal dignity they seem outwardly to rise. Wherefore their very raising up is their
fall, because, while they rely on false glory, they are emptied of trueglory. Hence,
again, he says, Consuming away as smoke shall they consume away (Ps. xxxvi. 20 ). For
smoke in rising consumes away, and in extending itself vanishes. And so indeed it comes to
pass when present felicity accompanies the life of a sinner, since whereby he isshewn to
be exalted, thereby it is brought about that he should cease to be. Hence, again, it is
written, My God, make them like a wheel (Ps. lxxxii. 14 ). For a wheel is lifted up in its
hinder parts, and in its fore parts falls. But to us the things that are behind are the
goods of the present world, which we leave behind us; but the things that are before are
those which are eternal and permanent, to which we are called, as Paul bears witness,
saying, Forgetting those things which are behind, and reaching forth to those things which
are before (Phil. iii. 13). The sinner, therefore, when he is advanced in the present
life, is made to be as a wheel, since, while falling in the things which are before, he is
lifted up in the things which are behind.

For, when he enjoys in this life the glory which he must leave behind, he falls from that
which comes after this life. There are indeed many who knowhow so to control their outward
advancement as by no means to fall inwardly thereby. Whence it is written, God casteth not
away the mighty, seeing that He also Himself is mighty (Job xxxvi. 5). And it is said
through Solomon, A man of understanding shall possess governments (Prov. i. 5). But to me
these things are difficult, since they are also exceedingly burdensome; and what the mind
has not received willingly it does not control fitly. Lo, our most serene Lord the Emperor
has ordered an ape to be made a lion. And, indeed, in virtue of his order it can be called
a lion, but a lion it cannot be made. Wherefore his Piety must needs himself take the
blame of all my faults and short-comings, having committed a ministry of power to a weak
agent

LETTER 1.6: TO NARSES, PATRICIAN

Gregory to Narses, &c In describing loftily the sweetness of contemplation, you have
renewed the groans of my fallen state, since I hear what I havelost inwardly while
mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am
stricken with so great sorrow that I can scarcely speak; for the dark shades of grief
block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful
appears to my heart lamentable For I reflect to what a dejected height of external
advancement I have mounted in falling from the lofty height of my rest. And, being sent
for my faults into the exile of employment from the face of my Lord, I say with the
prophet, in the words, as it were of destroyed Jerusalem, He who should comfort me hath
departed far from me (Lam. i. 16). But when, in seeking a similitude to express my
condition and title, you frame periods and declamations in your letter, certainly, dearest
brother, you call an ape a lion. Herein we see that you do as we often do, when we call
mangy whelps pards or tigers. For I, my good man, have, as it were, lost my children,
since through earthly cares I have lost works of righteousness. Therefore call me not
Noemi. that is fair; but call me Mara, for I am full of bitterness (Ruth i. 20).

But as to your saying that I ought not to have written, "That you should plough with
bubali in the Lord's field," seeing that when in the sheet shewn to the blessed Peter both
bubali and all wild beasts were presented to view; thou knowest thyself that it is
subjoined, Slay and eat (Acts x. 13). Thou, then, who hadst not yet slain these beasts,
why didst thou already wish to eat them through obedience? Or knowest thou not that the
beast about which thou wrotest refused to be slain by the sword of thy mouth? Thou must
needs, then, satisfy the hunger of thy desire with those whom thou hast been able to prick
and slay (Lit., to slay through compunction) . Further, as to the case of our brethren, I
think that, if God gives aid, it will be as thou hast written. It was not, however, by any
means right for me to write about it at present to our most serene lords, since at the
very outset one should not begin with complaints. But I have written to my well-beloved
son, the deacon Honoratus , that he should mention the matter to them in a suitable manner
at a seasonable time, and speedily inform me of their reply. I beg greetings to be given
in my behalf to the Lord Alexander, the Lord Theodorus , my son Marinus, the lady Esicia,
the lady Eudochia, and the lady Dominica.

LETTER 1.7: TO ANASTASIUS, PATRIARCH OF ANTIOCH

Gregory to Anastasius, &c. I have found what your Blessedness has written to be as rest to
the weary, as health to the sick, as a fountain to the thirsty, as shade to the oppressed
with heat. For those words of yours did not seem even to be expressed by the tongue of the
flesh, inasmuch as you so disclosed the spiritual love which you bear me as if your soul
itself were speaking. But very hard was that which followed, in that your love enjoined me
to bear earthly burdens, and that, having first loved me spiritually, you afterwards,
loving me as I think in temporal wise, pressed me down to the ground with the burden you
laid upon me; so that, losing utterly all uprightness of soul, and forfeiting the keen
vision of contemplation, I may say, not in the spirit of prophecy, but from experience, I
am bowed down and brought low altogether (Ps. cxviii. 107 ). For indeed such great burdens
of business press me down that my mind can in no wise lift itself up to heavenly things. I
am tossed by the billows of a multitude of affairs, and, after the ease of my former
quiet, am afflicted by the storms of a tumultuous life, so that I may truly say, I am come
into the depth of the sea, and the storm hath overwhelmed me (Ps. lxviii. 3 ). Stretch
out, therefore, the hand of your prayer to me in my danger, you that stand on the shore of
virtue.

But as to your calling me the mouth and the lantern of the Lord, and alleging that I
profit many, this also adds to the load of my iniquities, that, when my iniquity ought to
have been chastised, I receive praises instead of chastisement. But with what a bustle of
earthly business I am distracted in this place, I cannot express in words; yet you can
gather it from the shortness of this letter, in which I say so little to him who I love
above all others. Further, I apprize you that I have requested our most serene lords with
all possible urgency to allow you to come to the threshold of Peter, the prince of the
apostles, with your dignity restored to you, and to live here with me so long as it may
please God; to the end that, as long as I am accounted worthy of seeing you, we may
relieve the weariness of our pilgrimage by speaking to each other of the heavenly country

LETTER 1.9: TO PETER THE SUBDEACON

Gregory to Peter, &c. Gregory, a servant of God, presbyter and abbot of the monastery of
Saint Theodore in the province of Sicily constituted in the territory of Panormus, has
given us to understand that men of the farm of Fulloniacus, which belongs to the holy
Roman Church, are endeavouring to encroach on the boundaries of the farm of Gerdinia,
bordering on the said farm of the holy Roman Church, which they [i.e. monks of St.
Theodore] have possessed without dispute for innumerable years. And for this cause we
desire you to go to the city of Panormus, and investigate the question in such sort (with
the view of the right of possession remaining with those who have had it heretofore) that,
if you shall find that the aforesaid monastery of Saint Theodore has possessed the
boundaries concerning which the dispute has arisen without disturbance for forty years,
you shall not allow it to suffer any damage, even though it were to the advantage of the
holy Roman Church, but provide in all ways for its undisturbed security. But, if the
agents of the holy Roman Church should shew that the monastery has not been in possession
without dispute of its right for forty years, but that any question has been raised within
that time concerning the said boundaries, let it be set at rest peaceably and legally by
arbitrators chosen for the purpose. For not only do we wish that questions of wrong-doing
that have never yet been mooted should be raised, but also that such as have been raised
by others than ourselves should be speedily set at rest. Let thy Experience, therefore,
cause all to be so effectively adjusted, that no question relating to this matter may be
hereafter referred to us again. Further, we desire that the testament of Bacauda, late
Xenodochus, continue valid as when first made.

The month of November: ninth Indiction.

LETTER 1.10: TO BACAUDA AND AGNELLUS, BISHOPS

Gregory to Bacauda, &c The Hebrews dwelling in Terracina have petitioned us for licence to
hold, under our authority, the site of their synagogue which they have held hitherto. But,
inasmuch as we have been informed that the same site is so near to the church that even
the sound of their psalmody reaches it, we have written to our brother and fellow-bishop
Peter that, if it is the case that the voices from the said place are heard in the church,
the Jews must cease to worship there. Therefore let your Fraternity, with our above-named
brother and fellow-bishop, diligently inspect this place, and if you find that there has
been any annoyance to the church, provide another place within the fortress, where the
aforesaid Hebrews may assemble, so that they may be able to celebrate their ceremonies
without impediment . But let your Fraternity provide such a place, in case of their being
deprived of this one, that there be no cause of complaint in future. But we forbid the
aforesaid Hebrews to be oppressed or vexed unreasonably; but, as they are permitted, in
accordance withjustice, to live under the protection of theRoman laws, let them keep their
observances as they have learnt them, no one hinderingthem: yet let it not be allowed them
to have Christian slaves.

LETTER 1.11: TO CLEMENTINA, PATRICIAN

Gregory to Clementina, &c. Having received your Glory's letter speaking of the passing
away of the late Eutherius of magnificent memory, we give you to understand that our mind
no less than yours is disturbed by such a sorrow, in that we see how men of approved
repute are by degrees removed from this world, whose ruin is already evidenced in the
actual effects of the causes thereof. But it becomes us to withdraw ourselves from it by
the wise precaution of conversion , lest it involve us too in its own ruin. And indeed our
sorrow for the loss of friends ought to be the more tolerable as our condition of
mortality requires from us that we should lose them. Nevertheless, for the loss of aid to
our carnal life He Who granted permission for its removal is powerful to console, and to
come Himself as a comforter into the vacant place.

That we are unable to accede to your request that the deacon Anatholius should be sent to
you is due to the circumstances of the case, and not to any rigorous austerity. For we
have appointed him our steward , having committed our episcopal residence to his
management.

LETTER 1.12: TO JOHN, BISHOP OF URBS VETUS (ORVIETO)

Gregory to John, &c. Agapitus, abbot of the monastery of St. George, informs us that he
endures many grievances from your Holiness; and not only in things that might be of
service to the monastery in time of need, but that you even prohibit the celebration of
masses in the said monastery, and also interdict burial of the dead there. Now, if this is
so, we exhort you to desist from such inhumanity, and allow the dead to be buried, and
masses to be celebrated there without any further opposition, lest the aforesaid venerable
Agapitus should be compelled to complain anew concerning the matters referred to.

LETTER 1.16: TO SEVERUS, BISHOP OF AQUILEIA

Gregory to Severus, &c. As, when one who walks through devious ways takes anew the right
path, the Lord embraces him with all eagerness, so afterwards, when one deserts the way of
truth, He is more saddened with grief for him than He rejoiced over him with joy when he
turned from error; since it is a less degree of sin not to know the truth than not to
abide in it when known: and what is committed in error is one thing, but what iS
perpetrated knowingly is another. And we, from having formerly rejoiced in thy being
incorporated in the unity of the Church, are now the more abundantly distressed for thy
dissociation from the catholic society. Accordingly we desire thee, at the instance of the
bearer of these presents, according to the command of the most Christian and most serene
Emperor, to come with thy adherents to the threshold of the blessed Apostle Peter, that, a
synod being assembled by the will of God, judgment may be passed concerning the doubt that
is entertained among you.

LETTER 1.17: TO ALL THE BISHOPS OF ITALY

Gregory to all, &c. Inasmuch as the abominable Autharit during this Easter solemnity which
has been lately completed, forbade children of Lombards being baptized in the catholic
faith, for which sin the Divine Majesty cut him off, so that he should not see the
solemnity of another Easter, it becomes your Fraternity to warn all the Lombards in your
districts, seeing that grievous mortality is everywhere imminent, that they should
reconcile these their children who have been baptized in Arian heresy to the catholic
faith, and so appease the wrath of the Almighty Lord which hangs over them. Warn, then,
those whom you can; with all the power of persuasion you possess seize on them, and bring
them to a right faith; preach to them eternal life without end; that, when you shall come
into the sight of the strict judge, you may be able, in consequence of your solicitude, to
shew in your own persons a shepherd's gains.

LETTER 1.18: TO PETER THE SUBDEACON

Gregory to Peter, &c. We have been informed that Marcellus of the Barutanian Church, who
has had penance assigned him in the monastery of Saint Adrian in the same city of
Panormus, not only is in want of food, but also suffers inconvenience from scarcity of
clothing. Therefore we hold it necessary to enjoin your Activity by this present order to
appoint for him as much as you may see to be needful in the way of food clothing and
bedding for his own maintenance, and provision for his servant; so that his want and
nakedness may be provided for with such timely care that what you assign to this same man
may be reckoned afterwards to your own account. So act, therefore, that you may both
fulfil our command, and also by ordering this very thing well you may be able yourself to
partake of the profit of the same. Further, there is this other matter that we enjoin you
to look to without regard to the old custom that has now grown up; namely, that if any
cities in the province of Sicily, for their sins, are known to be without pastoral
government through the lapses of their priests, you should see whether there be any worthy
of the office of priesthood among the clergy of the churches themselves, or out of the
monasteries, and, after first enquiring into the gravity of their behaviour, send them to
us, that the flock of each place may not be found destitute for any length of time through
the lapse of its pastor.

But if you should discover any vacant place in which no one of the same church is found
fitted for such a dignity, send us word after the like careful enquiry, that some one may
be provided whom God may have judged worthy of such ordination. For it is not right that
from the deviation of one the Lord's flock should be in danger of wandering abroadamong
precipices without a shepherd. For thus both the administration of places willgo on, and
there will remain no suspicion of the lapsed being restored to their former rank; and so
may they repent the better.

LETTER 1.19: TO NATALIS, BISHOP OF SALONA

Gregory to Natalis, &c. The acts of your synod which you have transmitted to us, in which
the Archdeacon Honoratus is condemned, we perceive to be full of the seed of strifes,
seeing that the same person is at one and the same time advanced to the dignity of the
priesthood against his will, and removed from the office of the diaconate as though
unworthy of it. And, as it is just that no one who is unwilling should be advanced by
compulsion, so I think we must be of opinion that no one who is innocent should be deposed
from the ministry of his order unjustly. Nevertheless, since discord hateful to God
excuses thy part in the transaction, we admonish thee to restore his place and
administration to the Archdeacon Honoratus, and agree to supply him with attendance
sufficient for his divine ministry. If cause of offence is still fomented between you, let
the aforesaid Archdeacon submit himself to our audience and enquiry, when admonished to do
so, and let thy love send to us a person instructed in the case, that in the presence of
both, the Lord assisting us, we may be able to decide what justice approves without
respect of persons.

LETTER 1.20: TO HONORATUS, DEACON OF SALONA

Gregory to Honoratus, &c. Having read the contradictory letters which thou and thy bishop
have addressed to us against each other, we grieve that there is so little charity between
you. Nevertheless we enjoin thee to continue in the administration of thy office, and, if
the cause of offence between you can, under the power of grace, be settled on the spot, we
believe it will be greatly to the advantage of your souls. But in case the discord between
you has so set you in arms against each other that you have no will to allay the swelling
of your offence, do thou without delay come to be heard before us, and let thy bishop send
to us on his own behalf such person as he may choose, furnished with instructions; that,
after minutely considering the whole case, we may settle what may appear fit between the
parties. But we would have thee know that we shall make strict enquiry of thee on all
points, as to whether the ornaments , either those of thine own church, or such as have
been collected from various churches, are being now kept with all care and fidelity. For,
if any of them shall be found to have been lost through negligence or through any person's
dishonesty, thou wilt be involved in the guilt of this, being, in virtue of thy office of
Archdeacon, peculiarly responsible for the custody of the said church.

LETTER 1.21: TO NATALIS, BISHOP OF SALONA

Gregory to Natalis, &c. We have received at the bands of the deacon Stephen, whom you sent
to us, the letters of thy Reverence, wherein you congratulate us on our promotion. And
truly what has been offered in the kindness and earnestness of charity demands full
credence,reason having prompted your pontifical order to rejoice with us. We therefore,
being cheered by your greeting, declare in conscience that I undertook the burden of
dignity with a sick heart. But, seeing that I could not resist the divine decrees, I have
recovered a more cheerful frame of mind. Wherefore we write to entreat your Reverence that
both we and the Christian flock committed to our care may enjoy the succour of your
prayers, to the end that in the security of that protection we may have power to overcome
the hurricanes of these times. The month of February, ninth indiction

LETTER 1.25: TO JOHN, BISHOP OF CONSTANTINOPLE, AND THE OTHER PATRIARCHS

Gregory, to John of Constantinople, Eulogius of Alexandria, Gregory of Antioch, John of
Jerusalem, and Anastasias, Ex-Patriarch of Antioch. A paribus . When I consider how,
unworthy as I am, and resisting with my whole soul, I have been compelled to bear the
burden of pastoral care, a darkness of sorrow comes over me, and my sad heart sees nothing
else but the shadows which allow nothing to be seen. For to what end is a bishop chosen of
the Lord but to be an intercessor for the offences of the people? With what confidence,
then, can I come as an intercessor for the sins of others to Him before Whom I am not
secure about my own? If perchance any one should ask me to become his intercessor with a
great man who was incensed against him, and to myself unknown, I should at once reply, I
cannot go to intercede for you, having no knowledge of that man from familiar acquaintance
with him. If then, as man with man, I should properly blush to become an intercessor with
one on whom I had no claim, how great is the audacity of my obtaining the place of
intercessor for the people with God, whose friendship I am not assured of through the
merit of my life! And in this matter I find a still more serious cause of alarm, since we
all know well that, when one who is in disfavour is sent to intercede with an incensed
person, the mind of the latter is provoked to still greater severity. And I am greatly
afraid lest the community of believers, whose offences the Lord has so far indulgently
borne with, should perish through the addition of my guilt to theirs. But, when in one way
or another I suppress this fear, and with mind consoled give myself to the care of my
pontifical office, I am deterred by consideration of the immensity of this very task.

"For indeed I consider with myself what watchful care is needed that a ruler may be pure
in thought, chief in action, discreet in keeping silence, profitable in speech, a near
neighbour to every one in sympathy, exalted above all in contemplation, a companion of
good livers through humility, unbending against the vices of evil-doers through zeal for
righteousness ." All which things when I try to search out with subtle investigation, the
very wideness of the consideration cramps me in the particulars. For, as I have already
said, there is need of the greatest care that "the ruler be pure in thought, &c." [A long
passage, thus beginning, and ending with "beyond the limit of order," is found also in
Regula Pastoralis, Pt. II. ch. 2, which see.] Again, when I betake myself to consider the
works required of the pastor, I weigh within myself what intent care is to be takenthat he
be "chief in action, to the end that by his living, he may point out the way of life to
them that are put under him, &c." [See Reg. Past., Pt. II. ch. 3, to the end.]

Again, when I betake myself to consider the duty of the pastor as to speech and silence, I
weigh within myself with trembling care how very necessary it is that he should be
discreet in keeping silence and profitable in speech, "lest he either utter what ought to
be suppressed or suppress what ought to be uttered, &c." [See Reg. Past., III., 4, down to
"keep the unity of the faith."] Again, when I betake myself to consider what manner of man
the ruler ought to be in sympathy, and what in contemplation, I weigh within myself that
he "should be a near neighbour to every one in sympathy, and exalted above all in
contemplation, to the end that through the bowels of loving-kindness, &c." [See Reg. Past,
Pt. II. ch. 5, to the end.] Again, when I betake myself to consider what manner of man the
ruler ought to be in humility, and what in strictness, I weigh within myself how necessary
it is that he "should be, through humility, a companion to good livers, and, through the
zeal of righteousness rigid against the vices of evil-doers &c." [See Regula Pastoralis,
Pt. II. ch. 6, down to "towards the perverse;" there being only a slight variation, not
affecting the sense, in the wording of the concluding clause.] For hence it is that "Peter
who had received from God, &c." [See Reg. Past., Pt. II. ch. 6, down to "dominates over
vices rather than over his brethren."] He orders well the authority he has received who
has learnt both to maintain it and to keep it in check. He orders it well who knows how
both through it to tower above sins, and with it to set himself on an equality with other
men.

Moreover, the virtue of humility ought to be so maintained that the rights of government
be not relaxed; lest, when any prelate has lowered himself more than is becoming, he be
unable to restrain the life of his subordinates under the bond of discipline; and the
severity of discipline is to be so maintained that gentleness be not wholly lost through
the over-kindling of zeal. For often vices shew themselves off as virtues, so that
niggardliness would fain appear as frugality, extravagance as liberality, cruelty as
righteous zeal, laxity as loving-kindness. Wherefore both discipline and mercy are far
from what they should be, if one be maintained without the other. But there ought to be
kept up with great skill of discernment both mercy justly considerate, and discipline
smiting kindly. "For hence it is that, as the Truth teaches (Luke x. 34), the man is
brought by the care of the Samaritan, &c." [See Reg. Past., Pt. II. ch. 6, down to "manna
of sweetness."]

Thus, having undertaken the burden of pastoral care, when I consider all these things and
many others of like kind, I seem to be what I cannot be, especially as in this place
whosoever is called a Pastor is onerously occupied by external cares; so that it often
becomes uncertain whether he exercises the function of a pastor or of an earthly noble.
And indeed whosoever is set over his brethren to rule them cannot be entirely free from
external cares; and yet there is need of exceeding care lest he be pressed down by them
too much. "Whence it is rightly said to Ezekiel, The priests shall not shave their heads,
&c."[See Reg. Past., Pt. II., ch. 7,to the end.] But in this place I see that no such
discreet management is possible, since cases of such importance hang over me daily as to
overwhelm the mind, while they kill the bodily life. Wherefore, most holy brother, I
beseech thee by the Judge who is to come, by the assembly of many thousand angels, by the
Church of the firstborn who are written in heaven, help me, who am growing weary under
this burden of pastoral care, with the intercession of thy prayer, test its weight oppress
me beyond my strength. But, being mindful of what is written, Pray for one another, that
ye may be healed (James v. 16), I give also what I ask for. But I shall receive what I
give. For, while we are joined to you through the aid of prayer, we hold as it were each
other by the hand while walking through slippery places, and it comes to pass, through a
great provision of charity, that the foot of each is the more firmly planted in that one
leans upon the other.

Besides, since with the heart man believeth unto righteousness, and with the mouth
confession is made unto salvation, I confess that I receive and revere, as the four books
of the Gospel so also the four Councils: to wit, the Nicene, in which the perverse
doctrine of Arius is overthrown; the Constantinopolitan also, in which the error of
Eunomius and Macedonius is refuted; further, the first Ephesine, in which the impiety of
Nestorius is condemned; and the Chalcedonian, in which the pravity of Eutyches and
Dioscorus is reprobated. These with full devotion I embrace, and adhere to with most
entire approval; since on them, as on a four-square stone, rises the structure of the holy
faith; and whosoever, of whatever life and behaviour he may be, holds not fast to their
solidity, even though he is seen to be a stone, yet he lies outside the building. The
fifth council also I equally venerate, in which the epistle which is called that of Ibas,
full of error, is reprobated; Theodorus, who divides the Mediator between God and men into
two subsistences, is convicted of having fallen into the perfidy of impiety; and the
writings of Theodoritus, in which the faith of the blessed Cyril is impugned, are refuted
as having been published with the daring of madness. But all persons whom the aforesaid
venerable Councils repudiate I repudiate; those whom they venerate I embrace; since, they
having been constituted by universal consent, he overthrows not them but himself,
whosoever presumes either to loose those whom they bind, or to bind those whom they loose.
Whosoever, therefore, thinks otherwise, let him be anathema. But whosoever holds the faith
of the aforesaid synods, peace be to him from God the Father, through Jesus Christ His
Son, Who lives and reigns consubstantially God with Him in the Unity of the Holy Spirit
for ever and ever. Amen.

LETTER 1.26: TO ANASTASIUS, PATRIARCH OF ANTIOCH

[The beginning of this epistle is the same as that of Epistle VII. to the same Anastasius
as far as the words "stand on the shore of virtue"; after which it is continued as
follows.] But, as to your calling me the mouth and lantern of the Lord, and alleging that
I profit many by speaking, and am able to give light to many, I confess that you have
brought me into a state of the greatest doubt in my estimate of myself. For I consider
what I am, and detect in myself no sign of all this good. But I consider also what you
are, and I do not think that you can lie. When, then, I would believe what you say, my
infirmity contradicts me. When I would dispute what is said in my praise, your sanctity
contradicts me. But I pray you, holy man, let us come to some agreement in this our
contest, that, though it is not as you say, it may be so because you say it. Moreover, I
have addressed my synodical epistle to you, as to the other patriarchs, your brethren ;
inasmuch as with me you are always what it has been granted you to be by the gift of
Almighty God, without regard to what you are accounted not to be by the will of men . I
have given some instructions to Boniface the guardian (defensori), who is the bearer of
these presents, for him to communicate to your holiness in private. Moreover, I have sent
you keys of the blessed apostle Peter, who loves you, which are wont to shine forth with
many miracles when placed on the bodies of sick persons .

LETTER 1.27: TO ANASTASIUS, ARCHBISHOP OF CORINTH

Gregory to Anastasius, &c. In proportion as the judgments of God are unsearchable ought
they to be an object of fear to human apprehension; so that mortal reason, being unable to
comprehend them, may of necessity bow under them the neck of a humble heart, to the end
that it may follow with the mind's obedient steps where the will of the Ruler may lead. I,
then, considering that my infirmity cannot reach to the height of the apostolic See, had
rather have declined this burden, lest, having pastoral rule, I should succumb in action
through inadequate administration. But, since it is not for us to go against the will of
the Lord who disposes all, I obediently followed the way in which it pleased the merciful
hand of the Ruler to deal with me. For it was necessary that your Fraternity should be
informed, even though the present opportunity had not occurred, how the Lord had
vouchsafed that I, however unworthy, should preside over the apostolic See. Since, then,
reason required this to be done, and an opportunity having occurred through our sending to
you the bearer of these presents, that is, Boniface the guardian (defensorem), we are
careful not only to offer to your Fraternity by letter the good wishes of charity, but
also to inform you of our ordination, as we believe you would wish us to do. Wherefore let
your Charity, by a letter in reply, cause us to rejoice for the unity of the Church and
the acceptable news of your own welfare;

to the end that our bodily absence from each other, which distance of place causes us to
endure, may become as presence through interchange of letters. We exhort you, also, since
we have despatched the above-mentioned bearer of these presents on certain necessary
business to the feet of the most clement prince, and since the mutability of the time is
wont to generate many hindrances on the way, that your priestly affection would bestow
upon him whatever may be necessary either in provision for his journey by land or in
procuring for him the means of navigation, that through God's mercy, he may be able the
more quickly to accomplish his intended journey.

LETTER 1.28: TO SEBASTIAN, BISHOP OF RHISINUM [IN DALMATIA]

Gregory to Sebastian, &c. Although I deserved to receive no letters from your Blessedness,
yet I also do not forget my own forgetfulness; I blame my negligence, I stir up my
sluggishness with goads of love, that one who will not pay what he owes of his own accord,
may learn even under blows to render it. Furthermore, I inform you that I have prepared a
full representation, with urgent prayers to our most pious lords, to the effect that they
ought to have sent the most blessed Lord patriarch Anastasius, with the use of the pallium
granted him, to the threshold of the blessed Peter, prince of the apostles, to celebrate
with me the solemnities of Mass; to the end that, though he were not allowed to return to
his See, he might at least live with me, retaining his dignity. But of the reason that has
arisen for keeping back what I had thus written the bearer of these presents will inform
you. Nevertheless, ascertain the mind of the said Lord Anastasius, and inform me in your
letters of whatever he may wish to be done in this business .

LETTER 1.29: TO ARISTOBULUS, EX-PREFECT AND ANTIGRAPHUS

Gregory to Aristobulus, &c. For fully expressing my affection I confess that my tongue
suffices not: but your own affection will better tell you all that I feel towards you. I
have heard that you are suffering from certain oppositions. But I am not greatly grieved
for this, since it is often the case that a ship which might have reached the depths of
the ocean had the breeze been favourable is driven backby an opposing wind at the very
beginning of its voyage, but by being driven back is recalled into port. Furthermore, if
you should by any chance receive for interpretation a lengthy letter of mine, translate
it, I pray you, not word for word, but so as to give the sense; since usually, when close
rendering of the words is attended to, the force of the ideas is lost.

LETTER 1.33: TO ROMANUS, PATRICIAN, AND EXARCH OF ITALY

Gregory to Romanus, &c. Even though there were no immediate cause for writing to your
Excellency, yet we ought to shew solicitude for your health and safety so as to learn
through frequent intercommumcation what we desire to hear about you. Besides, it has come
to our knowledge that Blandus, bishop of the city of Hortanum , has been detained now for
a long time by your Excellency in the city of Ravenna. And the result is that the Church
decays, being without a ruler, and the people as being without a shepherd; and infants
there, for their sins, die without baptism . And again, since we do not believe that your
Excellency has detained him except on the ground of some probable transgression, it is
proper that a synod should be held to bring to light any crime that is charged against
him. And, if such fault is found in him as to lead to his degradation from the priesthood,
it is necessary that we should look out for another to be ordained, lest the Church of God
should remain nu-tended, and destitute in what the Christian religion does not allow it to
be without. But, if your Excellency should perceive that the case is otherwise with him
than it is said to be, allow him, I pray you, to return to his church, that he may fulfil
his duty to the souls committed to his charge.

The month of March; the ninth Indiction.

LETTER 1.34: TO VENANTIUS, EX-MONK, PATRICIAN OF SYRACUSE

Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the
rank of the episcopate, I should decline to address thee, or to keep up communication with
thee by letter. But this is not so; since I am compelled by the very necessity of my
position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice
like a trumpet (Isai. lviii. I). And again it is written, I have given thee for a watchman
unto the house of Israel, thou shalt hear the word at my mouth, and declare it to them
from me (Ezek. iii. 17). And what follows to the watchman or to the hearer from such
declaration being kept back or uttered is forthwith intimated; If, when I say to the
wicked, Thou shalt surely die, thou declare it not to him, nor speak to him, that he may
turn from his wicked way and live, the wicked man himself shall die in his iniquity; but
his blood will I require at thine hand. Yet if thou declare it to the wicked, and he turn
not from his iniquity and from his wicked way, he himself indeed shall die in his
iniquity, but thou hast delivered thy soul. Hence also Paul says to the Ephesians, My
hands are pure this day from the blood of all of you. For I have not shunned to declare
unto you all the counsel of God (Acts xx. 26, 27).

He would not, then, have been pure from the blood of all, had he refused to declare unto
them the counsel of God. For when the pastor refuses to rebuke those that sin, there is no
doubt that in holding his peace he slays them. Compelled, therefore, by this
consideration, I will speak whether you will or no; for with all my powers I desire either
thee to be saved or myself to be rescued from thy death. For thou rememberest in what
state of life thou wast, and knowest to what thou hast fallen without regard to the
animadversion of supernal strictness. Consider, then, thy fault while there is time;
dread, while thou canst, the severity of the future judge; lest thou then find it bitter,
having shed no tears to avoid it now. Consider what is written; Pray that your flight be
not in the winter, neither on the Sabbath day (Matth. xxiv. 20). For the numbness of cold
impedes walking in the winter, and, according to the ordinance of the law, it is not
lawful to walk on the Sabbath day. He, then, attempts to fly in the winter or on the
Sabbath day, who then wishes to fly from the wrath of the strict Judge when it is no
longer allowed him to walk. Wherefore, while there is time, while it is allowed, fly thou
from the animadversion which is of so great dreadfulness: consider what is written;
Whatsoever thine hand findeth to do, do it with thy might;

for there is neither work, nor device, nor wisdom, in the grave whither thou hastenest
(Eccles. ix. 10). By the witness of the Gospel thou knowest that divine severity accuses
us for idle talk, and demands a strict account of an unprofitable word (Matth. xii. 36).
Consider, then, what it will do for perverse doing, if in its judgment it reprobates some
for talking. Ananias had vowed money to God (Acts v. 2 seq.), which, afterwards, overcome
by diabolical persuasion, he withheld. But by what death he was mulcted thou knowest. If
then he was deserving of the penalty of death who withdrew the money which he had given to
God, consider of how great penalty thou wilt be deserving in the divine judgment, who hast
withdrawn, not money, but thyself, from Almighty God, to whom thou hadst devoted thyself
in the monastic state of life. Wherefore, if thou wilt hear the words of my rebuke so as
to follow them, thou wilt come to know in the end how kind and sweet they are. Lo, I
confess it, I speak mourning and constrained by sorrow for what thou hast done. I scarce
can utter words; and yet thy mind, conscious of guilt, is hardly able to bear what it
hears, blushes, is confounded, remonstrates. If, then, it cannot bear the words of dust,
what will it do at the judgment of the Creator? And yet I acknowledge the exceeding mercy
of heavenly grace, in that it beholds thee flying from life, and nevertheless still
reserves thee for life;

that it sees thee acting proudly, and still bears with thee; that through its unworthy
servants it administers to thee words of rebuke and admonition. So great a thing is this
that thou oughtest anxiously to ponder on what Paul says; We exhort you, brethren that ye
receive not the grace of God in vain: for he saith, I have heard thee in a time accepted,
and in the day of salvation have I succoured thee. Behold now is the acceptable time,
behold now is the day of salvation (2 Cor. vi. 1 seq.). But I know that, when my letter is
received, forthwith friends come about thee, thy literary clients are called in, and
advice about the purpose of life is sought from the promoters of death; who, loving not
thee, but what belongs to thee, tell thee nothing but what may please thee at the time.
For such, as thou thyself rememberest, were those thy former counsellors, who drew thee on
to the perpetration of so great a sin. To quote to thee something from a secular author ,
"All things should be considered with friends, but the friends themselves should be
considered first." But, if in thy case thou seekest an adviser, take me, I pray thee, as
thy adviser. For no one can be more to be relied on for advice than one who loves not what
is thine, but thee. May Almighty God make known to thy heart with what love and with what
charity my heart embraces thee, though so far only as not to offend against divine grace.
For I so attack thy fault as to love thy person; I so love thy person as not to embrace
the viciousness of thy fault. If, therefore, thou believest that I love thee, approach the
threshold of the apostles, and use me as an adviser. But if perchance I am supposed to be
too keen in the cause of God, and am suspected for the ardour of my zeal, I will call the
whole Church together into counsel on this question, and whatever all are of opinion
should be done for good, this I will in no wise contradict, but gladly fulfil and
subscribe to what is decided in common. May Divine grace keep thee while accomplishing
what I have warned thee to do.

LETTER 1.35: TO PETER, BISHOP OF TERRACINA

Gregory to Peter, &c. Joseph, a Jew, the bearer of these presents, has informed us that,
the Jews dwelling in the camp of Terracina having been accustomed to assemble in a certain
place for celebrating their festivities, thy Fraternity had expelled them thence, and that
they had migrated, and this with thy knowledge and consent, to another place for in like
manner observing their festivities; and now they complain that they have been expelled
anew from this same place. But, if it is so, we desire thy Fraternity to abstain from
giving cause of complaint of this kind, and that they be allowed, as has been the custom,
to assemble in the place which, as we have already said, they had obtained with thy
knowledge for their place of meeting. For those who dissent from the Christian religion
must needs be gathered together to unity of faith by gentleness, kindness, admonition,
persuasion, lest those whom the sweetness of preaching and the anticipated terror of
future judgment might have invited to believe should be repelled by threats and terrors.
It is right, then, that they should come together kindly to hear the word of God from you
rather than that they should become afraid of overstrained austerity.

LETTER 1.36: TO PETER THE SUBDEACON

Gregory, bishop, servant of the servants of God, to Peter the Subdeacon. The code of
instructions which I gave thee on thy going to Sicily must be diligently perused, so that
the greatest care may be taken concerning bishops, lest they mix themselves up in secular
causes, except so far as the necessity of defending the poor compels them. But what is
inserted in the same code concerning monks or clerics ought, I think, in no respect to be
varied from. But let thy Experience observe these things with such great attention as may
fulfil my desire in this regard. Further, it has come to my ears that from the times of
Antoninus, the defensor, till now, during these last ten years, many persons have endured
certain acts of violence from the Roman Church, so that some publicly complain of their
boundaries having been violently invaded, their slaves abstracted, and their moveables
carried off by force, and not by any judicial process. In all such cases I desire thy
Experience to keep intent watch, and whatsoever during these last ten years may be found
to have been taken away by violence, or retained unjustly in the name of the Church, to
restore it by authority of this my order to him to whom it is found to belong; lest he who
has suffered violence should be obliged to come to me, and undertake the labour of so long
a journey, in which case it could not be ascertained here before me whether or not he
spoke the truth.

Having regard, then, to the majesty of the Judge who is to come, restore all things that
have been sinfully taken away, knowing that thou bringest great gain to me, if thou
gatherest [heavenly] reward rather than riches. But we have ascertained that what the
greater part complain of is the loss of their slaves, saying that, if any man's bondman,
peradventure running away from his master, has declared himself to belong to the Church,
the rectors of the Church have at once kept him as a bondman belonging to the Church,
without any trial of the case, but supporting with a high hand the word of the bondman.
This displeases me as much as it is abhorrent from the judgment of truth. Wherefore I
desire thy Experience to correct without delay whatever may be found to have been so done:
and it is also fit that any such slaves as are now kept in ecclesiastical possession, as
they were taken away without trial, should be restored before trial; so that, if holy
Church has any legitimate claim to them, their possessors may then be dispossessed by
regular process of law. Correct all these things irretractably, since thou wilt be truly a
soldier of the blessed apostle Peter if in his causes thou keep guard over the truth, even
without his receiving anything. But, if thou seest anything that may justly be claimed as
belonging to the Church, beware lest thou ever try to assert such claim by force;

especially as I have established a decree under pain of anathema, that tituli may not ever
be put by our Church on any urban or rural farm ; but whatever may in reason be claimed
for the poor ought also to be defended by reason; lest, a good thing being done in a
manner that is not good, we be convicted of injustice before Almighty God even in what we
justly seek. Moreover, I pray thee, let noble laymen, and the glorious [Praetor] love thee
for thy humility, not dread thee for thy pride. And yet, if by any chance thou knowest
them to be doing any injustice to the indigent, turn thy humility at once into exaltation,
so as to be always submissive to them when they do well, and opposed to them when they do
ill. But so behave that neither thy humility be remiss nor thy authority stiff, to the end
that uprightness season humility, and humility render thy very uprightness gentle.
Further, since it has been customary for bishops to assemble here for the anniversary of
the pontiff, forbid their coming for the day of my ordination, since foolish and vain
superfluity delights me not. But if they must needs assemble, let them come for the
anniversary of Peter, the prince of the apostles, to render thanks to him by whose bounty
they are pastors. Farewell. Given this XVII day of the Kalends of April, in the ninth year
of the Emperor Mauricius.

LETTER 1.39: TO ANTHEMIUS, SUBDEACON

Gregory to Anthemius, &c. We charged thee on thy departure, and remember to have
afterwards enjoined on thee by letter, to take care of the poor, and, if thou shouldest
find any in those parts to be in want, to inform me by letter: and thou hast been at pains
to do this with regard to very few. Now, I desire that, as soon as thou hast received this
present order, thou offer to Pateria, my father's sister, forty solidi for shoe-money for
her boys, and four hundred modii of wheat; to the lady Palatina, the widow of Urbicus,
twenty solidi and three hundred modii of wheat; to the lady Viviana, widow of Felix,
twenty solidi and three hundred modii of wheat. And let all these eighty solidi be charged
together in thy accounts. But bring hither with speed the sum of thy receipts, and be
here, with the Lord's help, by Easter Day.

LETTER 1.41: TO PETER, SUBDEACON

Gregory to Peter, &c. The venerable Paulinus bishop of the city of Taurum (Taurianum in
Brutia), has told us that his monks have been scattered by reason of barbaric invasions,
and that they are now wandering through the whole of Sicily, and that, being without a
ruler, they neither have a care of their souls, nor pay attention to the discipline of
their profession. On this account we enjoin thee to search out with all care and
diligence, and collect together, these same monks, and to place them with the said bishop,
their ruler, in the monastery of Saint Theodorus situate in the city of Messana, that both
such as are there now, whom we find to be in need of a ruler, and those of his
congregation whom you may have found and brought back, may be able, under his leadership,
to serve the Almighty Lord together. Know also that we have signified this matter to the
venerable Felix, bishop of the same city, lest anything ordained in the diocese committed
to him should be disturbed without his knowledge.Epistle XLII.

Gregory to Anthemius, &c. John, our brother and fellow-bishop, in a schedule sent to us by
his cleric Justus, has among many other things intimated to us as follows: that some monks
of the diocese of Surrentum transmigrate from monastery to monastery as they please, and
depart from the rule of their own abbot out of desire for a worldly life; nay even (what
is known to be unlawful) that they aim severally at having property of their own.
Wherefore we command thy Experience by this present order, that no monk be henceforth
allowed to migrate from monastery to monastery, and that thou permit not any one of them
to have anything of his own. But, if any one whatever should so presume, let him be sent
back with adequate constraint to the monastery in which he lived at first, to be under the
rule of his own abbot from which he had escaped; lest, if we allow so great an iniquity to
take its course uncorrected, the souls of those that are lost be required from the souls
of their superiors. Further, if any of the clergy should chance to become monks, let it
not be lawful for them to return anew to the same church in which they had formerly
served, or to any other; unless one should be a monk of such a life that the bishop under
whom he had formerly served should think him worthy of the priesthood, so that he may be
chosen by him, and by him ordained to such place as he may think fit.

And since we have learnt that some among the monks have plunged into such great wickedness
as publicly to take to themselves wives, do thou seek them out with all vigilance, and,
when found, send them back with due constraint to the monasteries of which they had been
monks. But neglect not to deal also with the clergy who profess monasticism, as we have
said above. For so thou wilt be pleasing in the eyes of God, and be found partaker of a
full reward.

LETTER 1.43: TO LEANDER BISHOP OF HISPALIS (SEVILLE)

Gregory to Leander, &c. I should have wished to reply to your letters with full
application of mind, were I not so worn by the labour of my pastoral charge as to be more
inclined to weep than to say anything. And this your Reverence will take care to
understand and allow for in the very text of my letters, when I speak negligently to one
whom I exceedingly love. For, indeed, I am in this place tossed by such billows of this
world that I am in no wise able to steer into port the old and gotten ship of which, in
the hidden dispensation of God, I have assumed the guidance. Now in front the billows rush
in, now at the side heaps of foamy sea swell up, now from behind the storm follows on.
And, disquieted in the midst of all this, I am compelled sometimes to steer in the very
face of the opposing waters; sometimes, turning the ship aside, to avoid the threats of
the billows slantwise. I groan, because I feel that through my negligence the bilgewater
of vices increases, and, as the storm meets the vessel violently, the rotten planks
already sound of shipwreck. With tears I remember how I have lost the placid shore of my
rest, and with sighs I behold the land which still, with the winds of affairs blowing
against me, I cannot reach. If, then, thou lovest me, dearest brother, stretch out to me
in the midst of these billows the hand of thy prayer; that from helping me in my labours
thou mayest, in very return for the benefit, be the stronger in thine own.

I cannot, however, at all fully express in words my joy on having learnt that our common
son, the most glorious King Rechared, has been converted with most entire devotion to the
Catholic faith . In describing his character to me in thy letters thou bast made me love
him, though I know him not. But, since you know the wiles of the ancient foe, how against
conquerors he prepares all the fiercer war, let your Holiness keep watch the more warily
over him, that he may accomplish what he has well begun, nor lift himself up for good
works accomplished; that he may keep the faith which he has come to know by the merits
also of his life, and shew by his works that he is a citizen of the eternal kingdom, to
the end that after a course of many years he may pass from kingdom to kingdom.

But with respect to trine immersion in baptism, no truer answer can be given than what you
have yourself felt to be right; namely that, where there is one faith, a diversity of
usage does no harm to holy Church. Now we, in immersing thrice, signify the sacraments of
the three days' sepulture; so that, when the infant is a third time lifted out of the
water, the resurrection after a space of three days may be expressed. Or, if any one
should perhaps think that this is done out of veneration for the supreme Trinity, neither
so is there any objection to immersing the person to be baptized in the water once, since,
there being one substance in three subsistences, it cannot be in any way reprehensible to
immerse the infant in baptism either thrice or once, seeing that by three immersions the
Trinity of persons, and in one the singleness of the Divinity may be denoted. But,
inasmuch as up to this time it has been the custom of heretics to immerse infants in
baptism thrice, I am of opinion that this oughtnot to be done among you; lest, while they
number the immersions, they should divide the Divinity, and while they continue to do as
they have been used to do, they should boast of having got the better of our custom
Moreover, I send to your to me most sweet Fraternity the volumes of which I have appended
a notice below.

What I had spoken in exposition of the blessed Job, which you express in your letter your
wish to have sent to you, being weak both in sense and language as I had delivered it in
homilies, I have tried as I could to change into the form of a treatise, which is in
course of being written out by scribes. And, were I not crippled by the haste of the
bearer of these presents, I should have wished to transmit to you the whole without
diminution; especially as I have written this same work for your Reverence, that I may be
seen to have sweated in my labours for him whom I love above all others. Besides, if you
find time allowed you from ecclesiastical engagements, you already know how it is with me:
even though absent in the body, I behold thee always present with me; for I carry the
image of thy countenance stamped within the bowels of my heart. Given in the month of May.

LETTER 1.44: TO PETER, SUBDEACON OF SICILY

Gregory to Peter, &c. With regard to our having so long delayed sending off thy messenger,
we have been so occupied with the engagements of the Paschal festival that we have been
unable to let him go sooner. But, with regard to the questions on which thou hast desired
instruction, thou wilt learn below how, after fully considering them all, we have
determined them. We have ascertained that the peasants of the Church are exceedingly
aggrieved in respect of the prices of corn, in that the sum appointed them to pay is not
kept in due proportion in times of plenty. And it is our will that in all times, whether
the crops of corn be more or less abundant, the measure of proportion be according to the
market price . It is our will also that corn which is lost by shipwreck be fully accounted
for; but on condition that there be no neglect on thy part in transmitting it; lest, the
proper time for transmitting it being allowed to pass by, loss should ensue from your
fault . Moreover, we have seen it to be exceedingly wrong and unjust that anything should
be received from the peasants of the Church in the way of sextariatics , or that they
should be compelled to give a larger modius than is used in the granaries of the Church.
Wherefore we enjoin by this present warning that corn may never be received from the
peasants of the Church in modii of more than eighteen sextarii; unless perchance there be
anything that the sailors are accustomed to receive over and above, the consumption of
which on board ship they themselves attest.

We have also ascertained that on some estates of the Church a most unjust exaction is
practised, in that three and a half [modii] in seventy are demanded by the farmers ;-a
thing shameful to be spoken of. And yet even this is not enough; but something besides is
said to be exacted according to a custom of many years. This practice we altogether
detest, and desire it to be utterly extirpated from the patrimony. But, whether in this or
in other minute imposts, let thy Experience consider what is paid too much per pound, and
what is in any way unfairly received from the peasants; and reduce all to a fixed payment,
and, so far as the powers of the peasants go, let them make a payment in gross amounting
to seventy-two : and let neither grains beyond the pound, nor an excessive pound, nor any
further imposts beyond the pound, be exacted; but, through thy valuation, according as
there is ability to pay, let the payment be made up to a certain sum, that so there may be
in no wise any shameful exaction. But, lest after my death these veryimposts, which we
have disallowed as extras but allowed in augmentation of the regular payments, should
again in any way be put on additionally, and so the sum of the payment should be found to
be increased and the peasants be compelled to pay additional charges over and above what
is due, we desire thee to draw up charters of security, to be signed by thee, declaring
that each person is to pay such an amount, to the exclusion of grains (siliquoe), imposts,
or granary dues. Moreover, whatever out of these several items used to accrue to the
rector [sc. patrimonii], we will that by virtue of this present order it shall accrue to
thee out of the total sum paid.

Before all things we desire thee carefully to attend to this; that no unjust weights be
used in exacting payments. If thou shouldest find any, break them and cause true ones to
be made. For my son the servant of God, Diaconus, has already found such as displeased
him; but he had not liberty to change them. We will, then that, saving excepted cibaria of
small value , nothing else beyond the just weights be exacted from the husbandmen of the
Church. Further, we have ascertained that the first charge of burdatio exceedingly
cripples our peasants, in that before they can sell the produce of their labour they are
compelled to pay taxes; and, not having of their own to pay with, they borrow from public
pawnbrokers , and pay a heavy consideration for the accommodation; whence it results that
they are crippled by heavy expenses. Wherefore we enjoin by this present admonition that
thy Experience advance to them from the public fund all that they might have borrowed from
strangers, and that it be repaid by the peasants of the Church by degrees as they may have
wherewith to pay, lest, while for a time in narrow circumstances, they should sell at too
cheap a rate what might afterwards have sufficed for the payment of the due, and even so
not have enough.

It has come to our knowledge also that immoderate fees are received on the marriages of
peasants: concerning which we order that no marriage fees shall exceed the sum of one
solidus. If any are poor, they should give even less; but if any are rich, let them by no
means exceed the aforesaid sum of a solidus. And we desire no part of these marriage fees
to be credited to our account, but that they should go to the benefit of the farmer
(conductorem). We have also ascertained that when some farmers die their relatives are not
allowed to succeed them, but that their goods are withdrawn to the uses of the Church:
with regard to which thing we decree that the relatives of the deceased who live on the
property of the Church shall succeed them as their heirs, and that nothing shall be
withdrawn from the substance of the deceased. But, if any one should leave young children,
let discreet persons be chosen to take charge of their parents' goods, till they come to
such an age as to be able to manage their own property.

We have ascertained also that, if any one of a family has committed a fault, he is
required to make amends, not in his own person, but in his substance: concerning which
practice we order that, whosoever has committed a fault, he shall be punished in his own
person as he deserves . Moreover, let no present (commodum) be received from him, unless
perchance it be some trifle which may go to the profit of the officer who may have been
sent to him. We have ascertained also that, as often as a farmer has taken away anything
unjustly from his husbandman, it is indeed required from the farmer, but not restored to
him from whom it was taken: concerning which thing we order that whatever may have been
taken away by violence from any one of a family be restored to him from whom it was taken
away, and not accrue to our profit, lest we ourselves should seem to be abettors of
violence. Furthermore, we will that, if thy Experience should at any time despatch those
who are under thy command in causes that arise beyond the limits of the patrimony, they
may indeed receive small gratuities from those to whom they are sent; yet so that they
themselves may have the advantage of them: for we would not have the treasury of the
Church defiled by base gains. We also command thy Experience to see to this: that farmers
never be appointed on the estates of the Church for a consideration (commodum);

lest, a consideration being looked for, the farmers should be frequently changed; of which
changing what else is the result but that the Church farms are never cultivated? But lest
also the leases [i.e. by the Church to the farmers] be adjusted according to the sum of
the payments due. We desire thee to receive no more from the estates of the Church on
account of the store-houses and stores beyond what is customary; but let thine own stores
which we have ordered to be procured be procured from strangers. It has come to our ears
that three pounds of gold have been unjustly taken away from Peter the farmer of
Subpatriana; concerning which matter examine closely Fantinus the guardian (defensorem );
and, if they have manifestly been unjustly and improperly taken, restore them without any
delay. We have also ascertained that the peasants have paid a second time the burdation
which Theodosius had exacted from them but had failed to pay over, so that they have been
taxed twice. This was done because his substance was not sufficient for meeting his debt
to the Church. But, since we are informed through our son, the servant of God Diaconus,
that this deficiency can be made good out of his effects, we will that fifty-seven solidi
be repaid to the peasants without any abatement, lest they should be found to have been
taxed twice over. Moreover, if it is the case that forty solidi of his effects remain over
and above what will indemnify the peasants (which sum thou art said also to have in thy
hands), we will that they be given to his daughter, to enable her to recover her effects
which she had pawned. We desire also her father's goblet (batiolam) to be restored to her.

The glorious magister militum Campanianus had left twelve solidi a year out of the
Varronian estate to his notary John; and this we order thee to pay every year without any
hesitation to the granddaughter of Euplus the farmer, although she may have received all
the chattels of the said Euplus, except perhaps his cash; and we desire thee also to give
her out of his cash five-and-twenty solidi. A silver saucer is said to have been pawned
for one solidus, and a cup for six solidi. After interrogating Dominicus the secretary, or
others who may know, redeem the pledge, and restore the aforesaid little vessels. We thank
thy Solicitude for that, after I had enjoined thee, in the business of my brother, to send
him back Ills money, thou hast so consigned the matter to oblivion as if something had
been said to thee by the last of thy slaves But now let even thy Negligence-I cannot say
thy Experience-study to get this done; andwhatever of his thou mayest find to be in the
hands of Antoninus send back to him with all speed.

In the matter of Salpingus the Jew a letter has been found which we have caused to be
forwarded to thee, in order that, after reading it and becoming fully acquainted with his
case and that of a certain widow who is said to be implicated in the same business, thou
mayest make answer as may appear to thee just concerning the fifty-one solidi which are
known to be returnable, so that the creditors may in no way be defrauded unjustly of the
debts due to them. A moiety of his legacy has been given to Antoninus; a moiety will be
redeemed: which moiety we desire to be made up to him out of the common substance; and not
to him only, but also to the guardians (defensoribus) and strangers (pergrinis) to whom he
[the testator has left anything under the title of a legacy. To the family (familioe) also
we desire the legacy to be paid; which, however, is our concern. Having, then, made up the
account for our part, that is for three-quarters, make the payment .

We desire thee to give something out of the money of the Church of Canusium to the clergy
of the same Church, to the end that they who now suffer from want may have some
sustenance; and that, if it should please God that a bishop should be ordained, he may
have a maintenance. As to lapsed priests, or any others of the clergy, we desire thee in
dealing with their property to keep free from any contamination. But seek out the poorest
regular monasteries which know how to live according to God, and consign the lapsed to
penance in these monasteries; and let the property of the lapsed go to the benefit of the
place in which they are consigned to penance, to the end that those who have the care of
their correction may have aid themselves from their means. But, if they have relations,
let their property be given to their legitimate relations; yet so that an allowance for
those to whom they have been consigned for penance be sufficiently provided. But, if any
of an ecclesiastical community, whether priests, levites, or monks, or clerics, or any
others, shall have lapsed, we will that they be consigned to penance, but that the Church
shall retain its claim to their property. Yet let them receive for their own use enough to
maintain them during their penance, lest, if left destitute, they should be burdensome to
the places whereto they have been consigned. If any have relations on the ecclesiastical
domain, let their property be delivered to them, that it may be preserved in their hands
subject to the Church's claim.

Three years ago the subdeacons of all the churches in Sicily, in accordance with the
custom of the Roman Church, were forbidden all conjugal intercourse with their wives. But
it appears to me hard and improper that one who has not been accustomed to such
continency, and has not previously promised chastity, should be compelled to separate
himself from his wife, and thereby (which God forbid) fall into what is worse. Hence it
seems good to me that from the present day all bishops should be told not to presume to
make any one a subdeacon who does not promise to live chastely; that so what was not of
set purpose desired in the past may not be forcibly required, but that cautious provision
may be made for the future. But those who since the prohibition of three years ago have
lived continently with their wives are to be praised and rewarded, and exhorted to
continue in their good way. But, as for those who since the prohibition have been
unwilling to abstain from intercourse with their wives, we desire them not to be advanced
to a sacred order; since no one ought to approach the ministry of the altar but one who
has been of approved chastity before undertaking the ministry.

For Liberatus the tradesman, who has commended himself to the Church, dwelling on the
Cincian estate, we desire thee to make an annual provision; which provision do thou
estimate thyself as to what it ought to be, that it may be reported to me and charged in
thy accounts. With regard to the present indiction I have already got information from our
son the servant of God Diaconus. One John, a monk, has died and left Fantinus the guardian
(defensorem) his heir to the extent of one half. Hand over to the latter what has been
left him, but charge him not to presume to do the like again. But appoint what he should
receive for his work, so that it be not fruitless to him; and let him remember that one
who lives on the pay of the Church shouldnot pant after private gains. But, if anything
should accrue to the Church, without sin and without the lust of concupiscence, through
those who transact the business of the Church, it is right that these should not be
without fruit of their labour. Still let it be reserved for our judgment how theyshould be
remunerated .

As to the money of Rusticianus, look thoroughly into the case, and carry out what appears
to thee to be just. Admonish the magnificent Alexander to conclude the cause between
himself and holy Church; which if he peradventure shall neglect to do, do thou, in the
fear of God and with honour preserved, bring this same cause to an issue as thou art able
We desire thee also to expend something in this business; and, if it can be done, let him
be spared the cost of what has to be given to others, provided he terminates the cause
which he has withUS. Restore without any delay the donation of the handmaiden of God who
has lapsed and been sent into a monastery, to the end that (as I have said above) the same
place that bears the toil of attending to her may have provision for her from what she
has. But recover also whatever of hers is in the hands of others, and hand it over to the
aforesaid monastery

Send to us the payments of Xenodochius of Via Nova to the amount thou hast told us of,
since thou hast them by thee. But give something, according to thy discretion, to the
agent whom thou hast deputed in the same patrimony. Concerning the handmaiden of God who
was with Theodosius, by name Extranea, it seems to me that thou shouldest give her an
allowance, if thou thinkest it advantageous, or at any rate return to her the donation
which she made. The house of the monastery which Antoninus had taken from the monastery,
giving thirty solidi for it, restore thou without the least delay, the money being repaid.
After thoroughly investigating the truth restore the onyx phials , which I send back to
thee by the bearer of these presents. If Saturninus is at liberty and not employed with
thee, send him to us. Felix, a farmer under the lady Campana, whom she had left free and
ordered to be exempt from examination, said that seventy-two solidi had been taken from
him by Maximus the sub-deacon, for paying which he asserted that he sold or pledged all
the property that he had in Sicily. But the lawyers said that he could not be exempt from
examination concerning acts of fraud. However, when he was returning to us from Campania,
he perished in a storm. We desire thee to seek out his wife and children, to redeem
whatever he had pledged, repay the price of what he had sold, and moreover provide them
with some maintenance; seeing that Maximus had sent the man into Sicily and there taken
from him what he alleged. Ascertain, therefore, what has been taken from him, and restore
it without any delay to his wife and children. React all these things over carefully, and
put aside all that familiar negligence of thine. My writings which I have sent to the
peasants cause thou to be read over throughout all the estates, that they may know in what
points to defend themselves, under our authority, against acts of wrong; and let either
the originals or copies be given them. See that thou observe everything without abatement:
for, with regard to what I have written to thee for the observance of justice, I am
absolved; and, if thou art negligent, thou art guilty. Consider the terrible Judge who is
coming: and let thy conscience now anticipate His advent with fear and trembling, lest it
should then fear [not?] without cause, when heaven and earth shall tremble before Him.
Thou hast heard what I wish to be done: see that thou do it.

LETTER 1.46: TO PETER THE SUBDEACON

Gregory to Peter, &c. The divine precepts admonish us to love our neighbours as ourselves;
and, seeing that we are enjoined to love them with this charity, how much more ought we to
succour them by supplies to their carnal needs, that we may relieve their distress, if not
in all respects, yet at least with some support. Inasmuch, then, as we have found that the
son of the most worthy Godiscalchus is in distress, not only from loss of sight, but also
from want of food, we hold it necessary to provide for him as far as possible. Wherefore
we enjoin thy Experience by this present order to supply to him for sustaining life
twenty-four modii of wheat every year, and also twelve modii of beans and twenty decimates
of wine; which may afterwards be debited in thy accounts. So act, therefore, that the
bearer of these presents may have to complain of no delay in receiving the gifts of the
Lord, and that thou mayest be found partaker in the well administered benefit.

LETTER 1.47: TO VIRGILIUS, BISHOP OF ARELATE (ARLES) AND THEODORUS, BISHOP OF MASSILIA (MARSEILLES)

Gregory to Virgilius, Bishop of Arelate, and Theodorus, Bishop of Massilia, in Gaul.
Though the opportunity of a suitable time and suitable persons has failed me so far for
writing to your Fraternity and duly returning your salutation the result has been that I
can now at one and the same time acquit myself of what is due to love and fraternal
relationship, and also touch on the complaint of certain persons which has reached us,
with respect to the way in which the souls of the erring should be saved. Very many,
thoughindeed of the Jewish religion, resident in this province, and from time to time
travelling lot various matters of business to the regions of Massilia, have apprized us,
that many of the Jews settled in those parts have been brought to the font of baptism more
by force than by preaching. Now, I consider the intention in such cases to be worthy of
praise, and allow that it proceeds from the love of our Lord. But I fear lest this same
intention, unless adequate enforcement from Holy Scripture accompany it, should either
have no profitable result, or even (which God forbid) the loss of the souls which we wish
to save should further ensue. For, when any one is brought to the font of baptism, not by
the sweetness of preaching, but by compulsion, he returns to his former superstition, and
dies the worse from having been born again. Let, therefore, your Fraternity stir up such
men by frequent preaching, to the end that through the sweetness of their teacher they may
desire the more to change their old life.

For so our purpose is rightly accomplished, and the mind of the convert returns not again
to his former vomit. Wherefore discourse must be addressed to them, such as may burn up
the thorns of error in them, and illuminate what is dark in them by preaching, so that
your Fraternity may through your frequent admonition receive a reward for them, and lead
them, so far as God may grant it, to the regeneration of a new life.

LETTER 1.48: TO THEODORUS, DUKE OF SARDINIA

Gregory to Theodorus, &c. The justice which you bear in your mind you ought to shew in the
light of your deeds. Now Juliana, abbess of the monastery of Saint Vitus which Vitula of
venerable memory had once built, has intimated to us that possession of the aforesaid
monastery is claimed by Donatus, your official; who, seeing himself to be fortified by
your patronage, scorns to have resort to a judicial examination of the case. But now let
your Glory enjoin this same official, with the aforesaid hand-maiden of God, to submit the
matter to arbitration to the end that whatever may be decided as to the question in
dispute by the judgment of the arbitrators may be carried into effect; so that, whatever
he may find he has to lose or keep, what he does may not be done as a deed of virtue, but
set down to the justice of the law.

Further, Pompeiana, a religious lady, who is known to have established a monastery in her
own house, has complained that the mother of her deceased son-in-law wishes to annul his
will, to the end that her son's last disposition of his property may be made of none
effect. On this account we hold it necessary with paternal charity to exhort your Glory to
lend yourself willingly, with due regard to justice, to pious causes, and kindly order
that whatever these persons have a rightful claim to be secured to them. Now, we beseech
the Lord to direct the way of your life propitiously, and grant you a prosperous
administration of your dignified office.


REGISTER OF EPISTLES (BOOK I – BOOK II)
=======================================

REGISTER OF EPISTLES continued

LETTER 1.49: TO HONORATUS, DEACON

Gregory to Honoratus, &c. Since we have undertaken, however undeserving, a place of
government, it is our duty to succour our brethren in need, so far as our power extends.
Januarius, then, our brother and fellow-bishop of the metropolitan city of Caralis
(Cagliari), has been here in the city of Rome, and informed us that the glorious magister
militum, Theodorus, who is known to have received the dukedom of the island of Sardinia,
is doing many things there contrary to the commands of our most pious lords, whereby with
fitting clemency and gentleness they removed many hardships of proprietors, or of citizens
of their empire. Wherefore we desire you at a suitable time to represent the case to our
most pious lords in accordance with what the provincials of the aforesaid island justly
and reasonably demand; seeing that on a previous occasion also their sacred imperial
letters were sent to the glorious Magister militum Edancius, who was in the seventh
indiction duke of Sardinia, in which they ordered all these present grievances to be
redressed, to the end that their commands, proceeding from the bountifulness of their
piety, might be observed unshaken by dukes who might come in course of time to be in
power, and that the benefit thereof might not be squandered away by administrators; that
so a quiet life might be led under the clement empire of our lords, and for the ordinance
which with tranquil mind they grant to their subjects they might receive multiplied
compensation at the coming of the eternal judge.

LETTER 1.50: TO ANTHEMIUS THE SUBDEACON

Gregory to Anthemius, &c. Even as, through the ordering of God as it hath pleased Him, we
have received the place of government, so ought we to be solicitous for the souls
committed to us. Now we find that in the Eumorphian island , in which, as is well known,
there is an oratory of the blessed Peter, Prince of the Apostles, a large number of men
with their wives from various patrimonies have fled to it for refuge, through stress of
barbarian ferocity This we consider inexpedient: for, there being other places of refuge
near at hand, why should women have their abode there with monks? Wherefore we enjoin thy
Experience by this present order from this time forward to allow no woman, whether she be
under ecclesiastical jurisdiction or any other, to take up her abode or tarry there; but
let them provide for themselves a place of refuge (there being, as has been said above, so
many in the neighbourhood) wherever they may choose; so that all intercourse with women
may henceforth be put an end to; lest, if we should desist from taking all the care we
can, and guarding against the snares of the enemy, we henceforth (which God forbid) should
be culpable in case of anything wrong taking place. Delay not, therefore, to give to the
abbot Felix, the bearer of these presents, one thousand five hundred pounds of lead, which
he is known to be in want of in the same island, which may be charged afterwards in thy
accounts, when the whole quantity shall be known.

So proceed, then, that thou mayest provide thyself with some, if any can be profitably
used for the buildings of the same island. Moreover, since congregations of monks in the
islands are exposed to hardship, we forbid boys under eighteen years of age to be received
into these monasteries. Or, if there are any now there, let thy Experience remove them,
and send them to the city of Rome. We desire thee in all respects to observe this in
Palmaria also and the other islands.

LETTER 1.52: TO SYMMACHUS THE DEFENSOR

Gregory to Symmachus, &c. My son Boniface the deacon has told me that thy Experience had
written to say that a monastery built by Labina, a religious lady, is now ready for monks
to be settled in it. And indeed I praised thy solicitude; but we wish that some other
place than that which has been assigned for the purpose should be provided; but with the
condition, in view of the insecurity of the time, that one above the sea be looked out
for, which is either fortified by its position, or at all events can be fortified without
much labour. So may we send monks thither, to the end that the island itself, hitherto
without a monastery, may be improved by having this way of life upon it. For carrying out
and providing for this business we have given directions to Horosius, the bearer of this
present order, with whom thy Experience must go round the shores of Corsica, and if any
more suitable place in the possession of any private person should be found, we are
prepared to give a suitable price, that we may be able to make some secure arrangement. We
have enjoined the aforesaid Horosius to proceed to the island Gorgonia; and let thy
Experience accompany him, and do you so avenge the evils that we have ascertained to have
found entrance there that through the punishment you shall inflict the aforesaid island
may remain corrected for the future also. Let the same abbot Horosius set in order the
monasteries of this island, and so hasten to return to us. Let, then, thy Experience so
act that in both these matters, that is, both in providing for monasteries in Corsica, and
in correcting the monks of Gorgonia, thou mayest make haste to obey, not our will, but
that of Almighty God.

Moreover we desire that the priests who abide in Corsica shall be forbidden to have any
intercourse with women, except it may be a mother, or a sister, or a wife, towards whom
chastity should be observed . But to the three persons about whom thy Experience has
written to my son the aforesaid deacon Boniface, give whatsoever thou deemest sufficient
for them, since they are in grievous need; and this we will allow thee afterwards in thy
accounts. Given in the month of July.

LETTER 1.56: TO PETER, SUBDEACON

Gregory to Peter, &c. Being exceedingly desirous of observing the festivals of saints, we
have thought it needful to address this our letter of direction to thy Experience,
informing thee that we have arranged for the dedication with all solemnity, with the help
of the Lord, in the month of August, of the Oratory of the Blessed Mary lately built in
the cell of brethren where the abbot Marinianus is known to preside, to the end that what
we have begun may through the Lord's operation be completed. But, inasmuch as the poverty
of that cell requires that we should assist in that day of festival, we therefore desire
thee to give for celebrating the dedication, to be distributed to the poor, ten solidi in
gold, thirty amphoroe of wine, two hundred lambs, two orcoe of oil, twelve wethers, and a
hundred hens, which may be afterwards charged in thy accounts. Provide therefore for this
being done at once without any delay, that our desires, God granting it,may take speedy
effect.

LETTER 1.57: TO SEVERUS, BISHOP

Gregory to Severus, &c. We learn from thy Fraternity's epistle that, with regard to the
choice of a bishop, some are agreed in favour of Ocleatinus, with whom, since we disallow
him, they need not further concern themselves . But give notice to the inhabitants of that
city that, if they should find any one in their own Church fit for that work, they all
transfer their choice to him. Otherwise the bearer of these presents will point out a
person, of whom I have told him, in favour of whom the notification of the election should
be made. Do you, moreover, be prudent and careful with regard to your visitation of the
same Church, that its property may be preserved inviolate, and its interests attended to
after the accustomed manner under your management.

LETTER 1.58: TO ARSICINUS DUKE, THE CLERGY, NOBILITY, AND COMMON PEOPLE (ORDINI ET PLEBI) OF THE CITY OF ARIMINUM

Gregory to Arsicinus, &c. How ready is the devotion of your love in expectation of a
pontiff the text of the report which you have addressed to us shews. But, since the
ordainer ought in such cases to be exceedingly careful, we are watching over thiscase with
due deliberation. And so we warn your Charity by this present writing that no one need
trouble himself to apply to us in favour of Ocleatinus: but, if any one is found in your
own city to undertake this work with profit, so that he cannot be objected to by us, let
your choice concur in his favour. But, if no one should be found fit for it, we have
mentioned to the bearers of these presents one to whom you may no less accord your
consent. But do you with one accord pray faithfully, that, whosoever may be ordained, he
may be able both to be profitable to you and to display priestly service worthy of our
God.

LETTER 1.61: TO GENNADIUS, PATRICIAN AND EXARCH OF AFRICA

Gregory to Gennadius, &c. That you have unceasingly the fear of God before your eyes, and
pursue justice, the subdued necks of enemies testify; but, that the grace of Christ may
keep your Glory in the same prosperity, restrain, as you have been wont, with speedy
prohibition whatever things you discover to be committed wrongfully, so that, fortified
with the arms of justice, you may overcome hostile attacks with the power of faith, which
is the top of all virtue. Now Marinianus, our brother and fellow-bishop of the city of
Turris has tearfully representedto us that the poor of his city are being vexed
everywhere, and afflicted by expenses in the way of gifts or payments ; and further that
the religious of his church endure serious molestation from the men of Theodorus the
magister militum, and suffer bodily injuries; and that this thing is breaking out to such
a pitch that (shocking to say) they are thrust into prison, and that he himself also is
seriously hindered by the aforesaid glorious person in causes pertaining to his Church.
How opposed such things are, if indeed they are true, to the discipline of the republic
you yourselves know. And, since it befits your Excellency to amend all these things,
greeting your Eminence I demand of you that you suffer them to be done no more;

but straightly order him to abstain from harming the Church, and that none be aggrieved by
burdens laid upon them, or payments , beyond what reason allows, and that, if there should
be any suits, they be determined not by the terror of power, but by order of law. I pray
you, then, so correct all these things, the Lord inspiring you, by the menace of your
injunction that the glorious Theodorus and his men may abstain from such things, if not
out of regard to rectitude, yet at any rate out of fear inspired by your command; that so,
to the advancement of your credit and reward, justice with liberty may flourish in the
parts committed to your charge.

LETTER 1.62: TO JANUARIUS, ARCHBISHOP OF CARALIS (CAGLIARI) IN SARDINIA

Gregory to Januarius, &c. If our Lord Himself by the testimony of Holy Scripture declares
Himself to be the husband of widows and father of orphans, we also, the members of His
body, ought with the soul's supreme affection to set ourselves to imitate the head, and
saving justice, to stand by orphans and widows if need be. And, having been given to
understand that Catella, a religious woman who has a son serving here in the holy Roman
Church over which under God we preside, is being troubled by the exactions and
molestations of certain persons, we think it needful to exhort your Fraternity by this
letter not to refuse (saving justice) to afford your protection to this same woman,
knowing that by things of this kind you both make the Lord your debtor and bind us to you
the more in the bonds of charity. For we wish the causes of the aforesaid woman, whether
now or in future, to be terminated by your judgment, that she may be relieved from the
annoyance of legal proceedings, and yet be by no means excused from submitting to a just
judgment. Now I pray the Lord to direct your life in a prosperous course towards Himself,
and Himself to bring you in His mercy to the kingdom of glory which is to come.

LETTER 1.63: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI) IN SARDINIA

Gregory to Januarius, &c. Though your Fraternity in the zeal of right eousness gives
fitting attention to the protection of divers persons, yet we believe that you will be the
more prone to succour those whom a letter from us may commend to you. Know then that
Pompeiana, a religious woman, has represented to us through one of her people that she
endures many grievances continually and unreasonably from certain men, and on this account
has petitioned us to commend her in our letters to you. Wherefore, greeting your
Fraternity with the affection of charity that is due to you, we have felt that we must
needs commend the aforesaid woman to you, that, with due regard to justice, thy Fraternity
may not allow her to be aggrieved in any way contrary to equity, or to be subjected to any
expense unadvisedly. But if it should happen that she has any suits, let the matter of
dispute be debated before chosen arbitrators, and whatsoever shall be decided, let it be
so carried into effect quietly through your assistance that both reward may accrue to you
for such a work, and she who has been commended by our letters may rejoice in having found
justice.

LETTER 1.66: TO FELIX, BISHOP OF MESSANA (MESSENE)

Gregory to Felix, &c. Customs which are found to bring a burden upon churches it becomes
us in our consideration to discontinue, lest any should be forced to contribute to
quarters from which they ought rather to look for contributions. Accordingly, it is thy
duty to preserve intact the custom of the clergy and others, and to transmit to them every
year what has been accustomed: but for the future we forbid thee to transmit anything to
us. And, since we take no delight in presents (xeniis) , we have received with thanks the
Palmatianoe which thy Fraternity has sent us, but have caused them to be sold for an
adequate price, which we have transmitted separately to thy Fraternity, for fear lest thou
shouldest have felt the expense. Further, since we have learnt that thy Charity is
desirous of coming to us, we admonish thee by the present letter not to take the trouble
of coming: but pray for us, that the more we are separated by length of way, the more we
may be joined one to another in mind, with the help of Christ, by charity; to the end
that, siding each other by mutual supplication, we may resign our office unimpaired to the
Judge that is to come.

LETTER 1.67: TO PETER, SUBDEACON

Gregory to Peter, &c. If with kind disposition we meet the needs of our neighbours by
shewing compassion, we shall undoubtedly find the Lord mercifully inclined to our
petitions. Now we have learnt that Pastor, who labours under exceeding weakness of sight,
having a wife and two slaves, who also bad formerly been with the glorious lady Jonatha,
is suffering from great need. Wherefore, we admonish thy Experience, by the writing of
this present order, not to delay giving him for his sustenance three hundred modii of
wheat, and also as many modii of beans, which may afterwards be charged in thy accounts.
So act, then, as both thyself to obtain the benefit of reward for thy good service, and to
carry our orders into effect. In the month of August.

LETTER 1.72: TO PETER, SUBDEACON

Gregory to Peter, &c. Thou hast learnt from a former letter that we have desired our
brethren and fellow-bishops dwelling in the island of Sicily to assemble here for the
anniversary of the blessed Peter the apostle. But, seeing that their suit with the
magnificent Justin the ex-praetor has meanwhile hindered them, and that there is not now
sufficient time for coming and returning, we do not wish them to be troubled before
winter. But Gregory of Agrigentum, Leo of Catana, and Victor of Panormus, we by all means
desire to come to us before winter . Further, get together from strangers corn of this
year's growth to the value of fifty pounds of gold, and lay it up in Sicily in places
where it will not rot, that we may send thither in the month of February as many ships as
we can to convey this corn to us. But, in case of our delaying to send ships, do thou
thyself provide some, and, with the help of the Lord, transmit this same corn to us in
February, with the exception, however, of the corn which we expect to have sent to us now,
according to custom, in the months of September or October. Let thy Experience, then, so
proceed that, without annoyance to any husbandman (colonus) of the Church , the corn may
be collected, since there has been here such a scanty crop that, unless by God's help corn
be collected from Sicily, there is a serious prospect of famine.

But keep guard in all ways over the ships that have always been assigned to the use of
Holy Church, as the letters also addressed to thee by the glorious ex-consul Leo concur in
directing thee to do. Moreover, many come hither desiring sundry lands or islands
belonging to our Church to be leased to them; and some, indeed, we refuse, but to others
we have already granted their request. But let thy Experience see to the advantage of Holy
Church, remembering that thou hast before the most sacred body of the blessed apostle
Peter received power over his patrimony. And, though letters should reach you from hence,
allow nothing to be done in any way to the disadvantage of the patrimony, since we neither
remember to have given, nor are disposed to give away, any thing without good reason.

LETTER 1.74: TO GENNADIUS, PATRICIAN AND EXARCH OF AFRICA

Gregory to Gennadius, &c. As the Lord hath made your Excellency to shine with the light of
victories in the military wars of this life, so ought you to pose the enemies of the
Church with all activity of mind and body, to the end that from both kinds of triumph your
reputation may shine forth more and more, when in forensic wars, too, you firmly resist
the adversaries of the Catholic Church in behalf of the Christian people, and bravely
fight ecclesiastical battles as warriors of the Lord. For it is known that men heretical
in religion, if they have liberty allowed them to do harm (which God forbid), rise
strenuously against the catholic faith, to the end that they may transfuse, if they can,
the poison of their heresy to the corrupting of the members of the Christian body. For we
have learnt that they are lifting up their necks against the Catholic Church, the Lord
being opposed to them, and desire to pervert the faith of the Christian profession. But
let your Eminence suppress their attempts, and subdue their proud necks to the yoke of
rectitude . Moreover, order the council of catholic bishops to be admonished not to
appoint their primate on the ground of his standing, without regard to the merits of his
life, since before God it is not the more distinguished rank, but the action of a better
life, that is approved .

But let the primate himself live, not, as is customary, here and there in the country, but
in one city according to their selection, to the end that he may be better able to bring
to bear the influence of the dignity that has fallen to him in resisting the Donatists.
Moreover, if any from the Council of Numidia should desire to come to the Apostolic See,
permit them to do so; and stop any who may be disposed to bring charges against their
character. Great increase of glory will accrue to your Excellency with the Creator, if
through you the union of the divided churches could be restored. For when He beholds the
girls granted by Him given back to His glory, He bestows gifts so much the more abundantly
as He sees the dignity of His religion to be thereby enlarged. Furthermore, bestowing on
you, as is due, the affection of our paternal charity, we beseech the Lord to make your
arm strong for subduing your enemies, and to sharpen your soul with zeal for the faith
like the edge of a quivering sword.

LETTER 1.75: TO GENNADIUS, PATRICIAN, AND EXARCH THROUGHOUT AFRICA

Gregory to Gennadius, Patrician, &c. Had not such great success of the military exploits
of your Excellency arisen from the merit of your faith and from the grace of the Christian
religion, it would not have been so greatly to be wondered at, since we know that the like
has been granted to military leaders of old time. But when, God granting it, you forestall
future victories, not by carnal provision,but rather by prayers, it becomes a matter of
astonishment how your glory comes down upon you, not from counsels of this world, but from
God, who bestows it from above. For where is not the renown of your deserts in people's
mouths? And report goes that it is not from a desire of, shedding blood that you
constantly court thesewars, but for the sake of extending the republicin which we see that
God is worshipped, to the · end that the name of Christ may be spread abroad through
subject nations by preaching of the faith. For, as your outward deeds of valour make you
eminent in this life, so also the inward adornment of your character, proceeding from a
clean heart, glorifies you in making you partaker of celestial joys to come. For we have
learnt that your Excellency has done very many things of advantage for feeding the sheep
of the blessed Peter, Prince of the apostles, so as to have restored to him no small
portions of his patrimony, which had been denuded of their proper cultivators, by
supplying them with Datitian settlers.

Whatever, then, with Christian disposition you confer on him, you receive retribution for
through hope in the judgment to come. Wherefore we have thought fit to commend to your
Eminence Hilarus , who is also the hearer of these presents, that you may bestow on him
(though ever with regard to justice) your accustomed affection in matters wherein he may
intimate his need of your help. Now, addressing to you the greeting of our paternal
charity, we beseech our God and Saviour mercifully to protect your Eminence for the
consolation of the holy republic, and to fortify you with the strength of His arm for
spreading His name more and more through the neighbouring nations.

LETTER 1.77: TO ALL THE BISHOPS OF NUMIDIA

Gregory to all the Bishops of Numidia. If ever, most dear brethren in Christ, a
troublesome mixture of tares intrudes itself among green corn, it is necessary for the
hand of the husbandman to root it up entirely, lest the future fruit of the fertile corn
should be obstructed. Wherefore let us too, who, however unworthy, have undertaken the
cultivation of the field of the Lord, hasten to render the corn pure from all offence of
tares, that the field of the Lord may fructify with more abundant increase. Now you
requested through Hilarus our chartulary from our predecessor of blessed memory that you
might retain all the customs of past time, which, from the beginnings of the ordinances of
the blessed Peter, Prince of the apostles, long antiquity has so far retained. And we,
indeed, according to the tenour of your representation, allow your custom (so long as it
clearly makes no claim to the prejudice of the catholic faith)to remain undisturbed,
whether as to constituting primates or as to other points; save that with respect to those
who attain to the episcopate from among the Donatists, we by all means forbid them to be
advanced to the dignity of primacy, even though their standing should denote them for that
position . But let it suffice them to take care of the people committed to them, without
aiming at the topmost place of the primacy in preference to those prelates whom the
Catholic faith hath both taught and engendered in the bosom of the Church.

Do you, therefore, most dear brethren, anticipate our admonitions in the zeal of the
charity of theLord, knowing that the strict Judge will bring into examination all we do,
and will approve every one of us with regard not to the prerogative of a higher rank, but
to the merits of our works. I beseech you, therefore, love ye one another mutually, having
peace among yourselves in Christ, and with one purpose of heart oppose ye heretics and
enemies of the Church. Be ye solicitous for the souls of your neighbours: persuade all ye
can to faith by the preaching of charity, holding before them also the terror of the
future judgment; inasmuch as ye are appointed to be shepherds, and the Lord of the docks
expects from the shepherds to whom He has committed them the fruit of a multiplied flock.
And if He should foresee an augmentation of His own flock through your bestowal of more
diligent care upon it, He will assuredly adorn you with manifold gifts of the heavenly
kingdom. Furthermore, addressing to you the greeting of fraternal love, I pray the Lord
that He would make you, whom He has chosen to be shepherds of souls, worthy in His sight,
and Himself so order our deeds here that He may accept them as they deserve in the future
life.

LETTER 1.78: TO LEO, BISHOP IN CORSICA

Gregory to Leo, &c. Our pastoral charge constrains us to come with anxious consideration
to the succour of a church that is destitute of the control of a priest . And, inasmuch as
we have learnt that the church of Saona for many years, since the death of its pontiff,
has been thus entirely destitute, we have thought it needful to enjoin on thy Fraternity
the work of visiting it, to the end that through thy ordering its welfare may be promoted.
In this church also and in its parishes we grant thee licence to ordain deacons and
presbyters; concerning whom, however, let it be thy care to make diligent enquiry, that
they be not personally in any respect such as are rejected by the sacred canons. But
whomsoever thy Fraternityhas perceived to be worthy of so great a ministry, having
ascertained that their manners and actions fit them for ordination, them, by permission of
our authority, thou mayest freely promote to the aforesaid office. We desire thee,
therefore, to make use of all the property of the above named church as though thou wert
its proper pontiff, until we write to thee again. Be, then, so diligent and careful in all
these matters that through thy ordering all things may, with the help of God, be
salubriously arranged to the Church's profit.

LETTER 1.79: TO MARTINUS, BISHOP IN CORSICA

Gregory to Martinus, &c. To those who ask for what is just it behoves us to lend a kindly
ear, to the end both that the petitioners may find the remedies they hope for, and that
the anxious care of a shepherd be not wanting to the Church. And inasmuch as the church of
Tanates, in which thy Fraternity was formerly adorned with sacerdotal dignity, has for its
sins been so taken possession of and ruined by hostile savagery that no further hope
remains of thy returning thither, we appoint thee, by authority of these presen's,
undisputed cardinal priest in the Church of Saona, which has now been long deprived of the
aid of a pontiff. Do thou therefore so arrange and order all things according to the
injunctions of the canons with vigilant care in the love of God, that both thy Fraternity
may rejoice in having attained thy desires, and the Church of God may be filled with
answering joy for having received thee as Cardinal pontiff.

LETTER 1.80: TO THE CLERGY AND NOBLES OF CORSICA

Gregory to the Clergy, &c. . . . A paribus .Although for a long time it has caused you no
sorrow that the Church of God should be without a pontiff, yet as for us, we are both
compelled by the charge of the office we bear and bound especially by the charity of our
love for you, to take thought for its government, knowing that in its supervision lies at
the same time advantage to your souls. For, if the care of a shepherd be wanting to a
flock, it easily falls into the snares of the lier in wait. Accordingly, inasmuch as the
church of Saona has long been deprived of the aid of a priest, we have held it necessary
to constitute Martinus, our brother and fellow-bishop, cardinal priest of the same , but
to enjoin on Leo our brother and fellow-bishop the work of its visitation. To the latter
we have also granted licence to ordain presbyters and deacons in it and in its parishes,
and have permitted him to make use of its property so long as be shall be there, as though
he were its proper pontiff. And so we admonish you by these present writings that your
Charity receive the aforesaid visitor with all devotion, and shew him obedience in
whatever is reasonable, as becomes sons of the Church, to the end that, supported by your
devotion, he may be able to accomplish all that is found to conduce to the advantage of
the above-named church.

BOOK II

LETTER 2.3: TO VELOX, MAGISTER MILITIUM

Gregory to Velox, &c. We informed your Glory some time ago that soldiers had been prepared
to come to your parts; but, inasmuch as your letter had signified to us that the enemy
were collected and were marching hitherward, we for this reason have detained them here.
But now it appears to be advantageous that a certain number of soldiers should be sent to
you, whom let thy Glory be careful to admonish and exhort to be prepared for toil. And,
when you find an opportunity, confer with our glorious sons Maurilius and Vitalianus, and
do whatever, with the help of God, they may appoint you to do for the advantage of the
republic. And, should you ascertain that the unspeakable Ariulph is making an incursion
hitherward or to the parts about Ravenna, do you labour in his rear, as becomes brave men,
to the end that your renown may by God's help advance still more in the republic from the
quality of your labour. This, however, before all, we admonish you to do: to release
without any delay or excuse the family of Maloin and Adobin, Vigild and Grussing , who are
known to be with the glorious Magister militum Maurilius, to the end that the men of the
aforesaid Maurilius, when they come to your parts, may without any impediment march along
with them.

[In Colbert. and Paul. diac., Die. V. Kal. Oct. Indict. 10.]

LETTER 2.6: TO THE NEAPOLITANS

Gregory to the clergy, nobles, gentry, and commonalty dwelling at Naples. Although the
sincere devotion of spiritual sons in behalf of their mother Church needs no exhortation,
nevertheless, it ought to be stirred up by letter, lest it should suppose itself slighted.
On this account I approach your love with an admonition of paternal charity, that with
many tears and with one accord we may render thanks to our Redeemer, who has not suffered
you to walk along pathless ways under so perverse a teacher, but has made publicly known
the crimes of your unworthy pastor. For Demetrius, to wit, who even before had not
deserved to be called a bishop, has been found to be involved in transactions to such an
extent and of such a kind that, if he had received judgment without mercy according to the
character of his deeds, he would undoubtedly have been condemned to a most hard death by
both divine and human laws. But since, being reserved for penance, he has been deprived of
the dignity of the priesthood, we cannot suffer the Church of God to remain long without a
teacher, since it is laid down by canonical rules that, on the death or removal of a
pastor, the church should not be long deprived of the priesthood . Wherefore, I have
thought it necessary to admonish your Charity by this present writing that neither delay
nor the discord which has been wont to generate scandals ensue to hinder your election of
a pontiff. But seek you out with all care such a person as all by common consent may
rejoice in, and as is in no respect rejected by the sacred canons; to the end that the
office which the most wicked of men had polluted by his evil administration may be
worthily filled and administered by him, whoever he may be, who, by the grace of Christ,
and with His approval, shall be ordained.

LETTER 2.7: TO MAXLMIANUS, BISHOP OF SYRACUSE

Gregory to Maximianus, &c. We execute more efficiently our heavenly commission, if we
share our burdens with our brethren. For this cause we appoint thee, our most reverend
brother and fellow-bishop, to have administration over all the churches of Sicily in the
name of the Apostolical See, so that whosoever there is reckoned as being in a condition
of religion may by our authority be subject to thy Fraternity, to the end that it may not
hereafter be necessary for them to make such long sea-voyages in resorting to us for
slight causes. But if by any chance there are matters of difficulty which can by no means
be settled by the judgment of thy Fraternity, in these only let our judgment be solicited,
that so we may occupy ourselves more efficaciously in greater causes, being relieved from
the least. And be it understood that we give this delegation of authority, not to thy
place, but to thy person, because we have learnt from thy past life what we may presume of
thee in thy future conduct.

The month of December, the tenth Indiction.

LETTER 2.9: TO THE NEAPOLITANS

Gregory to the gentry and commonalty (ordini et plebi) residing at Naples. The
communication you have addressed to us has made manifest what your opinion is of our
brother and fellow-bishop Paulus : and we congratulate you in that your experience of him
for a few days has been such that you desire to have him as your cardinal bishop . But,
since in matters of supreme importance there ought to be no hasty decision, so we, Christ
helping us, will arrange after mature deliberation what is to be done hereafter, his
character meanwhile, in course of time, having become better known to you. Wherefore, most
beloved sons, obey ye the aforesaid man, if you truly love him, and with devoted minds
meet his wishes in peaceful concurrence, to the end that the affection of your mutual
charity may so bind you to eachother, that the enemy who flies about you raging may find
no way through any of you for creeping in to break up your unanimity. Further, when we
shall have perceived the aforesaid bishop offering to God the fruit of souls which we long
for, God Himself also approving, we will do afterwards whatever divine inspiration may
suggest to our heart, with regard to his person and to your desire.

LETTER 2.10: TO PAULUS, BISHOP OF NAPLES

Gregory to Paulus, &c. If we administer safely the priestly office which we have received,
without doubt both Divine assistance and the affection of our spiritual sons will not be
wanting to us. Wherefore let thy Fraternity take care to shew thyself in all things such
that the testimony which the clergy, the nobility, and all the people together, of the
city of Naples bears to thee may be strengthened by the increase of thy goodness. Thou
oughtest, then, so to bind thyself to continual employment in exhorting the aforesaid
people that the Divine husbandman may store in his garners the fruit of thy word, which
thou shalt have gathered from them by thy labours. But till such time as we shall be able,
God revealing to us His will, to deliberate concerning the things which our aforesaid sons
request us should be done, we grant leave for clerics to be ordained from the ranks of the
laity, and also for manumissions to be solemnly celebrated before thee in the same church.
Moreover we desire thee to observe without hesitation the customs of the clerical order
and of the pres- byters of the above-named church: and do thou also keep such diligent
watch in the instruction of the same, that, abstaining from all that is unsuitable or
unlawful, they may stand fast, under thy exhortations, ministering with due obedience, in
the service of our God. The month of January, the tenth Indiction.

LETTER 2.59: TO CASTORIUS, BISHOP OF ARIMINUM

Gregory to Castorius, &c. The illustrious lady Timothea has intimated to US by a
petitionary notification, as is set forth below, that she has founded an oratory within
the city of Ariminum in a place belonging to her, which she desires to have consecrated in
honour of the holy cross. And, accordingly, dearest brother, if the said construction is
in the jurisdiction of thy city, and if it is known that no body has been buried there,
then, after reception in the first place of a legitimate endowment. that is, of two-thirds
of her whole property (excepting slaves), of her movables and fixtures and live stock, the
usufruct being reserved to her for her life, and such endowment having been secured by
municipal deeds, thou wilt solemnly consecrate the aforesaid oratory without any public
mass, on the condition that no baptistery shall be constructed in the same place in future
times, and that thou appoint not a cardinal presbyter . And if perchance she should prefer
having masses said there, let her know that she must ask thy Love for a presbyter, to the
end nothing else may be presumed by any other priest whatever. Further, thou wilt
reverently deposit the holy things she has provided.

LETTER 2.15: TO PAUL, BISHOP

Gregory to Paul, &c. I appointed thy Fraternity to preside for the present over the church
of Naples, to the end that thou mightest convert all thou canst to God by persuasive
preaching. And, while thou oughtest to be giving thy whole mind to this work, thou art in
haste to return before bringing forth this fruit to the Lord, and requestest me to settle
the affairs of this same church speedily, my mind being meanwhile by no means unoccupied
in this matter. But, being desirous of fortifying securely the well-being of this Church,
I hold it needful to consider the matter with long continued deliberation, so as to be
able to arrange its affairs by the ordination of a worthy whom Christ may reveal to us.
Wherefore let thy Fraternity meanwhile study to watch for the good of souls, so that the
Opinion I have of thee may be strengthened by the effect of thy working. All thou hast
written concerning the deacon Peter has now been made known to us by the ex-consul
Theodorus. And so, now that I know that he is constant to thee, and, according to thy
testimony, studies the advantage of the Church, he ought to be afraid of no one's
opposition or enmity, but persevere i,t benefiting the Church and serving God all the more
watchfully as he feels that others have a grudge against him; that so they may have no
power at all to injure him. Moreover, thy Fraternity ought not hereafter to be suspected
with regard to him; since no surreptitious proceedings will have effect on me .

LETTER 2.18: TO NATALIS, BISHOP OF SALONA

Gregory to Natalis, &c I have learn,, dearest brother, from many who have come from thy
city that, neglecting thy pastoral charge, thou occupies, thyself wholly in feastings:
which report I should not have believed had not my own experience of thy conduct confirmed
it. For that thou in no wise art intent on reading, in no wise gives, attention to
exhortation, but art even ignorant of the very use and purpose of ecclesiastical order,
there is this in evidence, that thou knowest not how to observe reverence to those who are
put over thee. For, when thou hadst been forbidden in writing by our predecessor of holy
memory to retain in thy heart the soreness of thy long displeasure against Honoratus thy
archdeacon, and when this had been positively interdicted thee by myself also, thou,
disregarding the commands of God, and setting at naught our letters, didst attempt by a
cunning device to degrade the aforesaid Honoratus thy archdeacon under colour of promoting
him to a higher dignity. Thus it was contrived that, he being removed front the post of
archdeacon, thou mightest call in another who would have fallen in with thy manner of
life, the aforesaid man having, as I think, displeased thee for no other cause but that he
prevented thee from giving sacred vessels and vestments to thy relations. Which case both
I now, and my predecessor of holy memory formerly, have wished to subject to an accurate
investigation;

but thou, being conscious of what thou hadst done, hast put off sending hither a
representative instructed for trial of the case. Wherefore let thy Fraternity, even after
admonition so often repeated, repent of the error of thy wrongdoing, and restore the
aforesaid Honoratus to his post immediately on the receipt of my letter. Which if thou
shouldest defer doing, know that the use of the pallium, granted thee by this See, is
taken from thee. But if, even when thou hast lost the pallium, thou still persistest in
thy contumacy, know that thou art deprived of participation of the body and blood of the
Lord. And after this it will be needful for us to enquire more fully into the charges
against thee, and to consider with the utmost care and investigation whether thou
shouldest retain even thy episcopate. Him also who, against the rule of justice, has
consented to be promoted to the place of another we depose from the dignity of the said
archdeaconry. And, should he presume any longer to minister in this same office, let him
know that he is deprived of participation in holy communion. Do thou, therefore, dearest
brother, in no wise provoke us further, lest, having set us at naught when in an attitude
of charity towards thee, thou shouldest find us very hard in our severity.

Having, therefore, restored the archdeacon Honoratus to his place, send to us with speed a
person instructed in the case, who may be able to shew to me by his allegations how the
matter should be equitably proceeded with For we have commanded the said archdeacon to
come to us, that, having heard the assertions of the parties, we may come to whatever
decision may be just and well-pleasing to Almighty God. For we defend no one on the ground
of personal love, but, God helping us, keep the rule of justice, putting aside respect to
any man's person.

LETTER 2.19: TO ALL THE BISHOPS OF DALMATIA

Gregory to all the bishops constituted throughout Dalmatia. Though desiring to visit your
Fraternity frequently through the intercourse of letters,yet, when some special case
demands our attention, we wish to take the opportunity of fulfilling two duties at once,
so as both to refresh our brotherly souls in the way of visitation and to explain
accurately matters that come up for notice, lest ignorance of them should leave the mind
confused. Now when our brother Natalis, bishop of the city of Salona, wished to advance
the archdeacon Honoratus to the order of the priesthood, who thereupon declined being
advanced to a higher order, the latter demanded my predecessor of holy memory, in a
petition that he sent, that he should not be so advanced against his will. For he alleged
that the thing was attempted, not for the sake of promoting him, but in consequence of
displeasure against him. Thereupon our predecessor of holy memory addressed letters to
Natalis, our brother and fellow-bishop, interdicting him from promoting the archdeacon
Honoratus against his will, or retaining in his heart the soreness of the displeasure
which he had conceived against him. And when we too had laid the same interdiction on the
said Natalis, he, not only disregarding the commands of God, but also setting at naught
our letters, attempted, it is said, craftily to degrade the aforesaid archdeacon, in a
waycontrary to custom, under colour of promoting him to a higher dignity. Thus it was
contrived that, having removed him from the archdeaconry, he might call in another person
to minister in the place of the deposed archdeacon.

Now we think that this Honoratus may have fallen under the displeasure of his bishop on
account of having prevented him from giving sacred vessels to his relations: and both my
predecessor of holy memory formerly and I now have wished to investigate the case
accurately; but he, conscious of what he had done, has put off sending a representative
with a view to its trial, test the truth with respect to his doings might appear. We
therefore, now that he has been already so often admonished by letter, and has so far been
pertinaciously obstinate, have taken order for his being admonished once more in letters
sent to him through the bearer of these presents, to the end that he may, immediately on
the arrival of the bearer of these presents, receive the archdeacon Honoratus into his
former place. And if, with heart still hardened, he should contumaciously defer restoring
him to the said position, we order that for his contumacy so many times exhibited he be
deprived of the use of the pallium granted to him by this See. But if, even after loss of
the pallium, he should persevere in the same pertinacity, we order him to be debarred from
participation in the body and blood of the Lord. For it is right that he should find those
severe in justice whom he set at naught when they approached him in charity. Wherefore
neither do we now deviate from the path of justice, which the aforesaid bishop has
despised;

but, when he whose guilt has by no means been made apparent to us has been restored to his
place, we enjoin the bishop Natalis to send to us a person with instructions, who may be
able by his allegations to prove to us the right intentions of the said bishop. For we
have caused also the said archdeacon to come to us, that, having heard the assertions of
both parties, we may decide whatever may be just, whatever may be well pleasing to
Almighty God. For we defend no one on the ground of personal love, but, God helping us,
keep the rule of justice without respect to any man's person.

LETTER 2.20: TO ANTONINUS, SUBDEACON

Gregory to Antoninus, &c.Honoratus, archdeacon of the Church of Salona, had demanded from
my predecessor of holy memory, in a petition that he sent, that he should by no means be
forced by his bishop to be advanced against his will, in a way contrary to custom, to a
higher order.[Here follows an account of the subsequent proceedings, almost word far word
the same as that given in Epistle XIX.]Wherefore we have thought it right to support thy
Experience by the authority of this present order, that thou mayest resort to Salona, and
at least try by exhortation to induce Natalis, our brother and fellow-bishop, who has been
admonished by so many letters, to restore the above-mentioned Honoratus to his place
immediately. But if, as has been his wont, he should contumaciously delay doing this,
forbid him by authority of the Apostolic See the use of the pallium which has been granted
him by this See. But if, even after loss of the pallium, thoushouldest find him
persevering in the same pertinacity, thou shale deprive the said bishop of participation
in holy communion. Moreover, him who, against the rule of justice, has consented to be
promoted to another man's place we order to be deposed from the dignity of the same
archdeaconry. And, if he should presume to minister further in the same place, we deprive
him of participation in holy communion. For it is right that he should find those severe
in justice whom he sets at naught when approaching him in charity.

Wherefore, when the archdeacon Honoratus has been restored to his place, let the aforesaid
bishop, at thy instigation, send to us a person with instructions, who may be able by his
allegations to prove to us that the bishop's intention is or has been just.[What follows
corresponds exactly with the conclusion of Epistle XIX.]As to our brother and fellow-
bishop Malchus , thou wilt take care to make him find a surety, that he may come to us as
soon as possible, to the end that, without any delay or loitering, be may render us an
account of his proceedings, and so be able to return to his own with security.

LETTER 2.22: TO ALL THE BISHOPS OF ILLYRICUM

Gregory to all the bishops, &c. It both affords us joy for your carefulness, and makes
your Fraternity safe in your own ordination, if the order of ancient custom is maintained.
Since, then, we have learnt from the letters which you have sent to us through the
presbyter Maximianus and the deacon Andreas that the consent of all of you and the will of
the most serene Prince have concurred in the person of our brother and fellow-bishop John,
we feel great exultation that, under God's direction, such a one has been advanced to the
office of priesthood as the judgment of all has approved as worthy. Wherefore, in
accordance with your request, we confirm our aforesaid brother and fellow-bishop by the
authority of our assent in the order of priesthood wherein he has been constituted, and
declare our ratification of his consecration by sending him the pallium. And since,
according to custom, we have committed to him vicariate jurisdiction in our stead, we must
of necessity take the precaution of exhorting your Fraternity that you in no wise hesitate
to obey him in matters pertaining to ecclesiastical order and the right course of
discipline, or in other things not precluded by canonical decrees; that the soundness of
your judgment in electing him may be declared by the obedience which you shew.

LETTER 2.23: TO JOHN, BISHOP

Gregory to John, Bishop of Prima Justiniana in Illyricum. It is clearly a manifest
evidence of goodness that the consent of all should concur in the election of one person.
Since, then, the account which we have received from our brethren and fellow-bishops
declared that you are summoned to the position of priesthood by the unanimous consent of
the whole council and the will of the most serene Prince, we have rendered thanks with
great exultation to Almighty God our Creator, who has made your life and actions so
commendable in the past as to bring about (what is exceedingly to your credit) your
approving yourself to the judgment of all. With them we also fully agree with regard to
the person of your Fraternity. And we implore Almighty God that, as His Grace has chosen
your Charity, so He would keep you in all respects under His protection, have sent you the
pallium according to custom, and, renewing our commission, we appoint you to act as vicar
of the Apostolic See, admonishing you that you so shew yourself gentle to your subjects
that they may be provoked to love you rather than to fear you.

And, if perchance any fault of theirs should require notice, you will be careful so to
correct their transgressions as by no means to discard paternal affection from your mind
Be watchful and assiduous in the care of the flock committed to you, and strict in the
zeal of discipline, so that the wolf lying in wait may not prevail to disturb the Lord's
sheepfold, or have opportunity for deceit, so as to hurt the sheep. Make haste with full
purpose of heart to win souls to our God; and know that we have received the name of
shepherd not for repose, but for labour. Let us, then, shew forth in our work what our
native denotes. If we weigh with right consideration the prerogative of the priesthood, it
will be to those who are diligent and do their duty well for honour, but to those who are
negligent assuredly for a burden. For, as this name, in the sight of God, conducts those
who labour and are assiduous for the salvation of souls to eternal glory, so in the case
of the idle and sluggish it tends to punishment. Through our tongue let the people
committed to us learn that there is another life. Let the teaching of your Fraternity be
to them an acceptable spur to urge them on, and your life an example for imitation. For
your Fraternity's preaching should disclose to them what to love and what to fear, and
your efficiency in this way should reap the fruit of eternal retribution.

But let your deliberate care especially constrain you never to attempt to make any
unlawful ordinations; but, whenever any are promoted to the clerical order, or, it may be,
to some higher rank, let them be ordained, not for bribes orentreaties, but for merit. In
no ordination let any consideration, in any way whatever, surreptitiously reach your
Fraternity, lest you should be entangled (which God forbid) in the snares of simoniacal
heresy. For what shall it profit a man, as the Truth says, if he shall gain the whole
word, and lose his own soul (Mark viii. 36)? Hence it is necessary for us to look to God
in all we do, to despise temporal and perishable things, and to direct the desire of our
heart to the good things of eternity. Your Holiness's present I was altogether unwilling
to accept, since it were very unseemly for us to seem to have received gifts from our
plundered and afflicted brethren. But your messengers got the better of me by another
argument, proffering it to one from whom your Fraternity's offerings may not be withheld .
For this you ought before all things to study: how you may provide imperishable gifts to
be offered to the coming judge of souls, to the end that He may have respect both to you
for your profitable labour, and to us likewise for our exhortation.

LETTER 2.26: TO JOHN, BISHOP

Gregory to John, &c. Inasmuch as we have enjoined on our brothel and fellow-bishop Paulus
the work of the visitation of the Neapolitan church, therefore let not Fraternity shrink
from assuming the visitation of the Nepesine Church, to the end that, according to the
requirements of the Paschal festivity, whatever the solemnity of divine service demands
may, through thy operation, be in all respects fulfilled. Until, then, we may be able to
consider what should be done with regard to our aforesaid brother and fellow-bishop, let
thy Fraternity strive to shew thyself so skilful and vigilant in all things that the
absence of the bishop aforesaid may not at all be felt . The month of April, the tenth
Indiction.

LETTER 2.27: TO RUSTICIANA, PATRICIAN

Gregory to Rusticiana, &c. On receiving the epistle of your Excellency I was relieved by
the welcome news of your welfare, hoping that the Lord in His mercy may protect and direct
your life and doings. But I wondered much why you have turned from your intention and vow
to accomplish a good work in respect of your meditated journey to the holy places , seeing
that, when anything good is by the gift of the Creator conceived in the heart, it is
needful that it be carried out with quick devotion, lest, while the cunning plotter
strives to ensnare the soul, he should afterwards suggest impediments, whereby the mind,
weakened by occupations, may fail to carry its desires into effect. Whence it is necessary
that your Excellency should anticipate all impediments that come in the way of pious
designs, and gasp after the fruit of good work with all the efforts of your heart, that so
you may succeed in living tranquilly in the present world and gaining possession of a
heavenly kingdom in the future. But as to what you have written to us of Passivus having
attempted to spread some calumnies against you, consider, on the other hand, that the most
pious emperors have not only been unwilling to listen to them, but have also received the
author of them roughly; and turn the whole hope of your soul to Him Who powerfully
prevents men in this world from doing as much harm as they long to do, that so He may beat
back the wicked intentions of men by the opposition of His arm, and Himself mercifully
shatter their attempts, as He has been wont to do. I entreat that the glorious Lord Appio
and the lady Eusebia, the Lord Eudoxius and the lady Gregoria, be greeted in my name
through you.

LETTER 2.29: TO MAURILIUS AND VITALIANUS

Gregory to Maurilius and Vitalianus, magistris militum. On receiving your Glory's letters
we gave thanks to God that we were assured of your safety; and we greatly rejoiced at your
careful provision; and what you wrote about was once prepared. But the magnificent Aldio
wrote to us after the arrival of your men that Ariulph was already near at hand, and we
feared that the soldiers sent to you might fall into his hands. Yet here also, so far as
God may give aid, our son the glorious magister militum has prepared himself against him.
But, if the enemy himself should advance hither, let your Glory also, as you have been
accustomed to do, accomplish what you can in his rear. For we hope in the power of
Almighty God, and that of the blessed Peter himself, the Prince of the apostles, on whose
anniversary he desires to shed blood, that he may find him also without delay opposed to
him.

LETTER 2.30: TO MAURILIUS AND VITALIANUS

Gregory to Maurilius and Vitalianus, magistris militum . We have entreated your Glory
through our son Vitalianus both by word and letter, charging you to communicate with him.
But on the eleventh day of the month of January Ariulph sent us this letter which we
forward to you. Wherefore, when you have read it, see if the people of Suana have stood
fast in the fidelity they promised to the republic, and take adequate hostages from them,
such as you can rely on; and moreover bind them anew by oaths, restoring to them what you
took from them in the way of a pledge, and bringing them to a right mind by your
discourses. But, should you quite distinctly ascertain that they have treated with Ariulph
about their surrender to him, or at any rate have given him hostages, as the letter of
Ariulph which we have forwarded to you leads us to suspect, then (after wholesome
deliberation, lest your souls or mine be burdened with respect to our oaths), do ye
whatever ye may judge to be of advantage to the republic. But let your Glory so act that
neither anything be done for which we could be blamed by our adversaries, nor (which may
the Lord avert) anything neglected which the advantage of the republic requires.
Furthermore, my glorious sons, take anxious heed, since the enemy, so far as I have
ascertained, has an army collected, and is said to be stationed at Narina ; and if, God
being angry with him, he should resolve to bend his course hitherward, do you plunder his
positions so far as the Lord may aid you, or certainly let those whom you send carefully
require night-watches , lest news of any sad event should reach us .

LETTER 2.32: TO PETER, SUBDEACON OF SICILY

Gregory to Peter, &c. By information received from Romanus the guardian (defensore) I have
learnt that the monastery of handmaidens of God which is on the farm of Monotheus has
suffered wrong from our church of Villa Nova with respect to a farm belongingto the
latter, which is said to have been leased to the said monastery. If this is so, let thy
Experience restore to them the farm, and also the payments from the same farm for the two
indictions during which thou hast exacted them. Moreover, since many of the Jews dwell on
the estates of the Church, I desire that, if any of them should be willing to become
Christians, some little of their dues be remitted to them, to the end that others also,
incited by this benefit, may be moved to a like desire. Cows which are now barren from
age, or bulls which appear to be quite useless, ought to be sold, so that at least some
profit may accrue from their price. But as to the herds of mares which we keep very
unprofitably, I wish them all to be dispersed, and four hundred only of the younger kept
for breeding; which four hundred ought to be presented to the farmers -so many to each, to
the end that they may make some return to us from them in successive years: for it is very
hard for us to spend sixty solidi on the herdsmen, and not get sixty pence from these same
herds. Let then thy Experience so proceed that some may be divided among all the farmers,
and others dispersed and converted intomoney. But so arrange with the herdsmen themselves
throughout our possessions that they may be able to make some profit by cultivation of the
ground. All the implements which, either at Syracuse or at Panormus, can be claimed by the
Church must be sold before they perish entirely from age.

On the arrival of the servant of God, brother Cyriacus, at Rome I questioned him closely
as to whether he had communicated with thee about the receiving of a bribe in thecause of
a certain woman. And the same brother says that he had learnt the state of the case from
thy telling him, for that he had been commissioned by thee to ascertain who was the person
commissioned to pay the bribe. This I believed, and immediately received him familiarly
into favour, introduced him to the people and clergy, increased his stipend , placed him
in a superior rank among the guardians, praising his fidelity before all, in that he had
acquitted himself so faithfully in thy service; and I have consequently sent him back to
thee. But, inasmuch as thou art in great haste, and I, though sick, am desirous of seeing
thee, do thou leave some one whom thou hast fully proved to take thy place in the
Syracusan district, and thyself make haste to come to me, that, if it should please
Almighty God, we may consult together as to whether thou thyself oughtest to return
thither or another person should be appointed in thy place. At the same time I have sent
Benenatus the notary to occupy thy place in the patrimony in the district of Panormus till
such time as Almighty God may ordain what pleases Him.

I have strongly rebuked Romanus for his levity, because in the Guest-house (xenodochium)
which he kept, as I have now discovered, he has been taken up more with his own profits
than with [heavenly] rewards. Him, therefore, if it should haply seem good to thee, leave
in thy place. See how thou mayest best fortify him, by alarming and admonishing him, that
he may act kindly and carefully towards the peasants (rusticos ); and shew himself towards
strangers and townspeople changed and active. In saying this, however, I am not selecting
any person, but leave this to thy judgment. It is enough for me to have selected an
occupier of thy place in the district of Panormus; and I wish thee to see thyself to
providing one for the Syracusan district. When thou comest, bring with thee the moneys and
ornaments (ornamenta) on the part, or of the substance of Antoninus. Bring also the
payments of the ninth and tenth indictions which thou hast exacted, and with them all thy
accounts. Take care, if it should please God, to cross the sea for this city before the
anniversary of Saint Cyprian, lest any danger should ensue (which God forbid) from the
constellation which always threatens the sea at that season.

Furthermore, I would have thee know that I have no slight compunctions of mind for having
been grievously set against the servant of God Pretiosus for no grievous fault of his, and
driven him from me, sad and embittered. And I wrote to the Lord bishop requesting him to
send the man to me, if willing to do so; but he was altogether unwilling. Now him I ought
not to distress, nor can I do so; since, occupied as he is in the causes of God, he ought
to be supported by comfort, not depressed by bitterness. But the said Pretiosus, as I
hear, is altogether distressed because he cannot return to me. I, however, as I have said,
cannot distress the Lord bishop, who is not willing to send him, and I am doubtful between
the two. Do thou then, if in thy little diminutive body thou hast the greater wisdom,
manage the matter so that I may have my will, and the Lord bishop be not distressed. Yet,
if thou see him to be at all distressed, say no more about it. I have, however, taken it
amiss that he has excommunicated the Lord Eusebius , a man of so great age and in such bad
health. Wherefore it is needful for thee to speak privately to the said Lord bishop, that
he be not hasty in pronouncing sentences, since cases which are to be decided by sentences
must needs be weighed beforehand with careful and very frequent consideration.

When the recruiting officers come, who, as I hear, are already raising recruits in Sicily,
charge thy substitute to offer them some little present , so as to render them well-
disposed towards him. But, before thou comest away, give also something, according to
ancient custom, to the praetor's officials; but do it by the hands of him thou leavest in
thy place, so as to conciliate their favour towards him. Also, lest we should seem to them
to be at all uncivil, direct thy substitutes to carry out in all respects the orders we
have given to thy Experience as to what is to be given to any individuals or monasteries.
But when thou comest, we will, with the help of God consider together how these things
should be arranged. The three hundred solidi which I sent to be given through thee to the
poor I do not think ought to be committed to their discretion. Let them carry out, then,
those directions I have spoken of with reference to particular places and persons.

Now I remember having written before now to say that the legacies, which, according to the
representation of Antoninus the guardian (defensoris), are due from us to monasteries or
others, were to be paid as had been appointed. And I know not why thy Experience has
delayed to accomplish this. Wherefore we desire thee to pay in full our portion of these
legacies from the moneys of the church, that when thou comest to me, thou mayest not leave
there the groans of the poor against thee. Bring also with thee at the same timethe
securities which have been found relatingto the substance of the same Antoninus. I have
learnt on the information of Romanus that the wife of Redemptus, when dying, directed by
word of mouth one silver shell to be sold, and the proceeds given to her freedmen, and
also left a silver platter to a certain monastery; in respect of both of which bequests we
desire her wishes to be fully carried out, lest from the least things we be betrayed into
greater sins.

Further, I have learnt on the information of the Abbot Marinianus that the building in the
Praetorian Monastery is not yet even half completed: which being the case, what can we
praise for it but thy Experience's fervour ? But even now let this admonition rouse thee;
and, as far as thou canst, assert thyself in the construction of this same monastery. I
said that nothing was to be given them for the cost; but I did not prohibit their building
the monastery. But so proceed as to enjoin in all ways on him whom thou mayest depute in
thy place at Panormus that he construct this same monastery at the charge of the
ecclesiastical revenue, and that I may have no more private complaints from the abbot.
Moreover, I have learnt that thou knowest certain things on the farms, even in
considerable numbers, to belong to others; but, owing to the entreaty of certain persons
or to timidity, thou art afraid to restore them to their owners. But, if thou weft truly a
Christian, thou wouldest be afraid of the judgment of God more than of the voices of men.
Take notice that I unceasingly admonish thee on this matter; which if thou neglect to set
right, thou wilt have also my voice for witness against thee. If thou shouldest find any
of the laity fearing God who might receive the tonsure and become agents under the rector
, I give my full con sent. It will be necessary that letters also be sent to them.

Concerning the case of the son of Commissus the scholasticus , thou hast taken advice; and
it appears that what he claims is not just in law. We are unwilling to burden the poor to
their disadvantage; but, inasmuch as he has given himself trouble in this matter, we
desire thee to give him fifty solidi, which must certainly be charged in thy accounts. As
to the expense thou hast incurred on the business of the Church in the case of Prochisus,
either reimburse thyself there out of his revenues, or, should his revenues be clearly
insufficient for the repayment, thou must needs receive what is due to thee here from the
deacon, But presume not to say anything about Gelasius the subdeacon, since his crime
calls for the severest penance even to the end of his life. Furthermore, thou has sent me
one sorry nag and five good asses. That nag I cannot ride, he is such a sorry one; and
those good asses I cannot ride, because they are asses. But we beg that, if you are
disposed to content us, you will letus have something suitable. We desire thee to give to
the abbot Eusebius a hundred solidi of gold, which must certainly be charged in thy
accounts. We have learnt that Sisinnius, who was a judge at Samnium, is suffering from
grievous want in Sicily, to whom we desire thee to supply twenty decimates of wine and
four solidi yearly. Anastasius, a religious person (religiosus ), is said to be living
near the city of Panormus in the oratory of Saint Agna, to whom we desire six solidi of
gold to be given. We desire also six solidi, to be charged in thy accounts, to be given to
the mother of Urbicus the Prior . As to tile case of the handmaiden of God, Honorata, what
seems good to me is this: that thou shouldest bring with thee when thou comest all her
substance which evidently existed before the time of the episcopate of John, bishop of
Laurinum . But let the same handmaiden of God come with her son, that we may speak with
her, and do whatever may please God. The volume of the Heptateuch out of the goods of
Antoninus we desire to be given to the Praetorian monastery, and the rest of his books to
be brought hither by thee.

LETTER 2.33: TO JUSTINUS, PRAETOR

Gregory to Justinus, &c. The spite of the ancient foe has this way of its own, that in the
case of those whom, through God resisting him, he cannot delude into the perpetration of
evil deeds, he maims their reputation for a time by false reports. Seeing, then, that a
sinister rumour about our brother and fellow-bishop Leo had disseminated certain things
inconsistent with his priestly profession, we caused strict and lengthened enquiry to be
made as to whether they were true, and we have found no fault in him touching the things
that had been said. But, that nothing might seem to be omitted, and that no possible doubt
might remain in our heart, we caused him over and above to take a strict oath before the
most sacred body of the blessed Peter. And, when he had done this, we rejoiced with great
exultation that from a proof of this kind his innocence evidently shone forth. Wherefore
let your Glory receive the aforesaid man with all charity, and shew him reverence such as
is becoming towards a priest; nor let any doubtfulness remain in your heart touching the
charges from which he has now been purged. But it lies upon you so to cleave in all
respects to the above-named bishop, that you may be seen fittingly and becomingly in his
person to honour God, whose minister he is.

LETTER 2.34: TO MAXIMIANUS, BISHOP OF SYRACUSE

Gregory to Maximianus, &c. I remember to have often admonished you to be by no means hasty
in passing sentence. And lo, I have now learnt that your Fraternity in a fit of anger has
excommunicated the most reverend abbot Eusebius. Now I am much astonished that neither his
former conversation, nor his advanced age, nor his long-continued sickness, could turn
your mind from wrath. For, whatever his transgression may have been, the very affliction
of sickness ought to have sufficed as a scourge for him. For to one crushed by divine
discipline it was superfluous to add human scourges. But perhaps thou hast been allowed to
exceed in the case of such a person, in order that thou mightest become more cautious in
the case of others of less account, and ponder long when thou art disposed to smite any
one through a sentence. Yet still comfort this same man with a sweetness proportionate to
the fury with which thou hast exasperated him, since it is very unjust that the very
persons who have loved thee most should find thee without cause most bitter against
themselves.

LETTER 2.36: TO THE ABBOT EUSEBIUS

Gregory to Eusebius, &c. Let thy Charity believe me that I have been greatly saddened for
thy sadness, asthough I had myself suffered wrong in thee. But, when I afterwards learnt
that, even after the most reverend Maximianus, our brother and fellow-bishop, had restored
thee to his favour and communion, thy Love would not accept communion from him, I then
knew that what had been done before was just. The humility of God's servants ought to
appear in a time of affliction: but those who lift themselves up against their superiors
shew that they scorn tobe God's servants. And, indeed, what he once did ought not to have
been done; but still it ought to have been taken by thee with all humility: and again,
when he restored to thee his favour, he ought to have been met with thanks. And because it
was not so done by thee, I feel that to us in every way there is cause for tears. For it
is no great thing for us to be humble to those by whom we are honoured; for even any
worldly man would do this: but we ought especially to be humble to those at whose hands we
suffer. For the Psalmist says, See my humility before mine enemies (Psal. ix. 14). What
life are we leading, if we will not be humble even to ourfathers? Wherefore, most beloved
son, I beseech thee that all bitterness pass away from thy heart, lest perchance the end
should be near, and the ancient foe should, through the iniquity of discord, bar against
us the way to the eternal kingdom. Further, we have caused a hundred solidi to be given to
thy Love through Peter the subdeacon, which I beg thee to accept without offence.

LETTER 2.37: TO JOHN, BISHOP OF SQUILLACIUM (SQUILLACE, IN CALABRIA)

Gregory to John, &c. The care of our pastoral office warns us to appoint for bereaved
churches bishops of their own, who may govern the Lord's flock with pastoral solicitude.
Accordingly we have held it necessary to appoint thee, John, bishop of the civitas
Lissitana (Lissus, hodie, Alessio?), which has been captured by the enemy, to be cardinal
in the Church of Squillacium, that thou mayest carry on the cure of souls once undertaken
by thee, having regard to future retribution. And although, being driven from thine own
Church by the invading enemy, thou must govern another Church which is now without a
shepherd, yet it must be on condition that, in case of the former city being set free from
the enemy, and under the protection of God restored to its former state, thou return to
the Church in which thou wast first ordained. If, however, the aforesaid city continues to
suffer under the calamity of captivity, i thou must remain in this Church wherein thou art
by us incardinated . Moreover, we enjoin thee never to make unlawful ordinations, or allow
any bigamist, or one who has taken a wife who was not a virgin, or one ignorant of
letters, or one maimed in any part of his body, or a penitent, or one liable to any
condition of service, to attain to sacred orders. And, shouldest thou find any of this
kind, thou must not dare to advance them. Africans generally, and unknown strangers,
applying for ecclesiastical orders, on no account accept.

seeing that some Africans are Manichaeans, and some have been rebaptized; while many
strangers, though being in minor orders, are proved to have pretended to a higher dignity.
We also admonish thy Fraternity to watch wisely over the souls committed to thee, and to
be more intent on winning souls than on the profits of the present life. Be diligent in
keeping and disposing. of the goods of the Church, that the coming Judge, when He comes to
judge, may approve thee as having in all respects worthily executed the office of shepherd
which thou hast taken upon thee.

LETTER 2.41: TO CASTORIUS, BISHOP

Gregory to Castorius, Bishop of Ariminum (Rimini). What lamentable supplications have been
poured out to us by Luminosus, abbot of the monastery of St. Andrew and St. Thomas, in the
city of Ariminum, appears from the text of the subjoined petition. With regard to this
matter we exhort thy Fraternity that, on the death of the abbot of this same monastery,
thy church shall under no pretext interfere in scheduling or taking charge of the property
of the said monastery, acquired or to be acquired. And we desire thee to ordain as abbot
of the same monastery none other but him whom the whole congregation may by common consent
demand as being worthy in character and apt for monastic discipline. Moreover, we entirely
forbid public masses to be celebrated there by the bishop, lest occasion be given for
popular assemblies in the retreats of God's servants, and also lest too frequent an
entrance of women be a cause of scandal (which God forbid), especially to the simpler
souls. Further, we ordain that this paper by us written shall be carefully held to, and
kept in force and unadulterated in all future time by thee and the bishops that shall be
ordained after thee; that so, with the help of God, both thy church may be content with
its own rights and no more, and also the said monastery, being subject henceforth to none
but general or canonical jurisdiction, and free from all annoyances and vexations, may
accomplish its divine work with the utmost devotion of heart.

[In place of the epistle as above given the following, with the appended paper on the
privileges of monasteries, is found in some Codices.] What lamentable supplications
Luminosus, abbot of the monastery of Saints Andrew and Thomas, in the city of Ariminum,
has poured out to us, appears from the text of the subjoined petition. For from his
account we learn that in very many monasteries the monks have suffered many prejudices and
annoyances from prelates. It is therefore the duty of thy Fraternity to make provision for
their future quiet by a wholesome arrangement, to the end that those who have their
conversation therein in God's service may, His grace assisting them, persevere with minds
free from disturbance. But, lest from a custom which ought to be rather amended than
continued, any one should presume to cause any kind of annoyance to monks, it is necessary
that the things which we have caused to be enumerated below should be so carefully
observed by the fraternity of bishops that no possible occasion of introducing disquiet
may be found hereafter.

Of the privileges of Monasteries. We therefore interdict in the name of our Lord Jesus
Christ, and forbid by the authority of the blessed Peter, Prince of the apostles, in whose
stead we preside over this Roman Church, that any bishop or secular person hereafter
presume in any way to devise occasions of interfering with regard to the revenues,
property, or writings of monasteries, or of the cells or vills thereto appertaining, or
have recourse to any tricks or exactions: but, if any case should by chance arise as to
land disputed between their churches and any monasteries, and it cannot be arranged
amicably, let it be terminated without intentional delay before selected abbots and other
fathers who fear God, sworn upon the most holy Gospels. Also on the death of the abbot of
any congregation, let no stranger be ordained, or any but one of the same congregation
whom the society of the brethren shall of its own accord have elected unanimously, and who
shall have been elected without fraud or venality. But, if they cannot find a suitable
person among themselves, let them in like manner elect some one from some other monastery
to be ordained. Nor, when an abbot has been constituted, let any person whatever on any
pretext be put over him, unless perchance (which God forbid) crimes be apparent Which are
shewn to be punishable by the sacred canons.

Likewise the rule is to be observed, that monks must not, without the consent of the
abbot, be removed from monasteries for constituting other monasteries, or for sacred
orders, or for any clerical office. We also disallow ecclesiastical schedules of the
property of a monastery to be made by bishops. But if, circumstances requiring it, the
abbot of a place should have questions with other abbots concerning property that has come
into possession, let the matter be terminated also by their counsel or judgment. On the
death also of an abbot let not the bishop on any pretext intermeddle in the scheduling or
taking charge of the property of the monastery, acquired, or given, or to be acquired. We
also entirely forbid public masses to be celebrated by him in a convent, lest in the
retreats of the servants of God and their places of refuge any opportunity for a popular
concourse be afforded, or an unwonted entrance of women should ensue, which would be by no
means of advantage to their souls. Nor let him dare to place his episcopal chair there, or
have any power whatever of command, or of holding any ordination, even the most ordinary,
unless he should be requested to do so by the abbot of the place; that so the monks may
always remain under the power of their abbots: and let no bishop detain a monk in any
church without a testimonial and permission from his abbot, or promote one without such
permission to any dignity.

We ordain, then, that this paper by us written be kept to for all future time, in force
and unadulterated, by all bishops; that both they may be content with the rights of their
own churches and no more, and that the monasteries be subject to no ecclesiastical
conditions, or compelled services, or obedience of any kind to secular authorities (saving
only canonical jurisdiction ), but, freed from all vexations and annoyances, may
accomplish their divine work with the utmost devotion of heart.

LETTER 2.42: TO LUMINOSUS, ABBOT

Gregory to Luminosus, abbot of the monastery of Saint Thomas of Ariminum. We were glad to
receive thine own and thy congregation's petition, and accede to thy requests, in
accordance with the statutes of the Fathers and with form of law. For to our brother and
fellow-bishop Castorius a letter has been sent by our order, whereby we have taken away
entirely from him and his successors all power to harm thy monastery; so that neither may
he any longer come among you to be a burden to you, nor schedules be made of the property
of the monastery, nor any public procession take place there; this only jurisdiction being
still left to him, that he must ordain in the place of a deceased abbot another whom the
common consent of the congregation may have chosen as worthy. But now, these things being
thus accomplished, be you diligent in the work of God, and assiduously devote yourselves
to prayer, lest you should seem not so much to have sought security of mind for prayer, as
to have wished to escape strict episcopal control over you while living amiss.

LETTER 2.46: TO JOHN, BISHOP

Gregory to John, Bishop of Ravenna . That I have not replied to the many letters of your
Blessedness attribute not to sluggishness on my part, but to weakness, seeing that, on
account of my sins, when Ariulph, coming to the Roman city, killed some and mutilated
others, I was affected with such great sadness as to fall into a colic sickness. But I
wondered much why it was that that well-known care of your Holiness for me was of no
advantage to this city and to my needs. When, however, your letters reached me, I became
aware that you are indeed taking pains to act, but yet have no one on whom you can
bringyour action to bear. I therefore attribute it to my sins that this man with whom we
are now concerned both evades fighting against our enemies and also forbids ourmaking
peace; though indeed at present, even if he wished us to make it, we are utterly unable,
since Ariulph, having the army of Authar and Nordulf, desires their subsidies to be given
him ere he will deign to speak to us at all about peace.

But, as to the case of the bishops of Istria , I have learnt the truth of all you had told
me in your letters from the commands which have come to me from the most pious princes,
bid ding me abstain for the present from compelling them. I indeed feel with you, and
rejoice greatly in your zeal and ardour, with regard to what you have written, and
acknowledge myself to have become in many ways your debtor. Know nevertheless that I shall
not cease to write with the greatest zeal and freedom on this same matter to the most
serene lords. Moreover the animosity of the aforesaid most excellent Romanus Patricius
ought not to move you, since, as we are above him in place and rank, we ought so much the
more to tolerate with forbearance and dignity any light conduct on his part. If, however,
there is any opportunity of prevailing with him, let your Fraternity work upon him, so
that we may make peace with Ariulph, if to some small extent we may, since the soldiery
have been removed from the city of Rome, as he himself knows. But the Theodosiacs , who
have remained here, not having received their pay, are with difficulty induced to guard
the walls; and how shall the city subsist, left destitute as it is by all, if it has not
peace?

Furthermore, as to the gift redeemed from captivity, about whom you have written to us
asking us to enquire into her origin, we would have your Holiness know that an unknown
person cannot easily be traced. But as to what you say about one who has been ordained
being ordained again, it is exceedingly ridiculous, and outside the consideration of one
disposed as you are, unless perchance some precedent is adduced which ought to be taken
into account in judging him who is alleged to have done any such thing. But far be it from
your Fraternity to entertain such a view. For, as one who has been once baptized ought not
to be baptized again, so one who has been once consecrated cannot be consecrated again to
the same order. But in case of any one's attainment of the priesthood having been
accompanied by slight misdemeanour, he ought to be adjudged to penance for the
misdemeanour, and yet return his orders.

With regard to the city of Naples , in view of the urgent insistance of the most excellent
Exarch, we give you to understand that Arigis , as we have ascertained, has associated
himself with Ariulph, and is breaking his faith to the republic, and plotting much against
this same city; to which unless a duke be speedily sent, it may already be reckoned among
the lost. As to what you say to the effect that alms should be sent to the city of the
schismatic Severus which has been burnt , your Fraternity is of this opinion as being
ignorant of the bribes that he sends to the Court in opposition to us. And, even though
these were not sent, we should have to consider that compassion is to be shewn first to
the faithful, and afterwards to the enemies of the Church. For indeed there is near at
hand the city Fanum, in which many have been taken captive, and to which I have already in
the past year desired to send alms, but did not venture to do so through the midst of the
enemy. It therefore seems to me that you should send the Abbot Claudius thither with a
certain amount of money, in order to redeem the freemen whom he may find there detained in
slavery for ransom, or any who are still in captivity. But, as to the sum of money to be
thus sent, be assured that whatever you determine will please me. If, moreover, you are
treating with the most excellent Romanus Patricius for allowing us to make peace with
Ariulph, I am prepared to send another person to you, with whom questions of ransom may be
better arranged.

Concerning our brother and fellow-bishop Natalis I was at one time greatly distressed, in
that I had found him acting haughtily in certain matters; but, since he has himself
amended his manners, he has overcome me and consoled my distress. In connexion with this
matter admonish our brother and fellow-bishop Malchus that before he comes to us he render
his accounts, and then depart elsewhere if it is necessary. And if we find his conduct
good, it will perhaps be necessary for us to restore to him the patrimony which he had
charge of.


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.


REGISTER OF EPISTLES (BOOK III – BOOK IV)
=========================================

REGISTER OF EPISTLES continued

LETTER 3.53: TO JOHN, BISHOP

Gregory to John, Bishop of Constantinople . Though consideration of the case moves me, yet
charity also impels me to write, since I have written once and again to my most holy
brother the Lord John, but have received no letter from him. For some one else, a secular
person, addressed me under his name; seeing that, if those were really his letters, I have
not been vigilant, having believed of him something far different from what I have found.
For I had written about the case of the most reverend presbyter John, and about the
questions of the monks of Isauria, one of whom, being in priest's orders, has been beaten
with clubs in your church; and thy most holy Fraternity (as appears from the signature of
the letter) has written back to me professing ignorance of what I wrote about. At this
reply I was exceedingly astonished, revolving within myself in silence, if he speaks the
truth, what can be worse than that such things should be done against the servants of God,
and even he who was close at hand should not know? For what. excuse can a shepherd have if
the wolf devours the sheep and the shepherd knows it not? But, if your Holiness knew both
what I referred to in my letter and what had been done, whether against John the presbyter
or against Athanasius, monk of Isauria and presbyter, and wrote to me, I know not; what
can I reply to this, since the Truth says through His Scripture, The mouth that lieth
slayeth the soul (Wisd. i. 11)?

I demand of thee, most holy brother; has that so great abstinence of thine come to this,
that by denial thou wouldest hide from thy brother what thou knewest to have been done?
Had it not been better that flesh should go into that mouth for food, than that falsehood
should come out of it for deceiving a neighbour; especially when the Truth says, Not that
which goeth into the mouth defileth a man; but that which cometh out of the mouth, this
defileth a man (Matth. xv. 11)? But far be it from me to believe anything of the kind of
your most holy heart. Those letters were headed with your name, but I do not think they
were yours. I had written to the most blessed Lord John; but I believe that that familiar
of yours has replied,-that youngster, who as yet has learnt nothing about God; who knows
not the bowels of charity; who in his wicked doings is accused by all; who daily lays
snares against the deaths of divers people by means of concealed wills; who neither fears
God nor regards men. Believe me, most holy brother, you must first correct this man, that
from the example of those who are near to you those who are not near may be better
amended. Do not give ear to his tongue: he ought to be directed after the counsel of your
holiness; not your holiness swayed by his words. For, if you listen to him, I know that
you cannot have peace with your brethren.

For I, as my conscience bears me witness, wish to quarrel with no man; and with all my
power I avoid it. And, though I desire exceedingly to be at peace with all mankind, it is
especially so with you, whom I exceedingly love, if only you are yourself the person whom
I knew. For, if you do not observe the canous, and wish to tear to pieces the statutes of
the Fathers, I know not who you are. So act, then, most holy and most dear brother, that
we may mutually recognize each other, lest, if the ancient foe should move us two to take
offence, he slay many through his most atrocious victory. As for me, to shew that I seek
to do nothing in a haughty spirit, if that youngster of whom I have before spoken did not
hold the topmost place of evil doing with thy Fraternity, I could meanwhile have passed
over in silence what is ready to my hand from the canons, and have sent back to thee with
confidence the persons who came to me at the first, knowing that your Holiness would
receive them with charity. But even now I say; Either receive these same persons,
restoring them to their orders, and leaving them in quiet; or, if perchance thou art
unwilling to do this, observe in their case the statutes of the Fathers and the
definitions of the canons, putting aside all altercation with me.

But, if thou shouldest do neither, we indeed are unwilling to bring on a quarrel, but
still do not shun one if it comes from your side. Moreover your Fraternity knows well what
the canons say about bishops who desire to inspire fear by blows. For we have been made
shepherds, not persecutors. And the excellent preacher says, Argue, beseech, rebuke, with
all longsuffering and doctrine (2 Tim. iv. 2). But new and unheard of is this preaching,
which exacts faith by blows. But I need not speak at length by letter about these things,
since I have sent my most beloved son, the deacon Sabinianus, as my representative in
ecclesiastical matters, to the threshold of our lords; and he will speak with you about
everything more particularly. Unless you are disposed to wrangle with us, you will find
him prepared for all that is just. Him I commend to your Blessedness, that he at least may
find that Lord John whom I knew in the royal city.

LETTER 3.56: TO JOHN, BISHOP

Gregory to John, Bishop of Ravenna . It is not long since certain things had been told us
about thy Fraternity concerning which we remember having declared ourselves in full, when
Castorius, notary of the holy church over which we preside, went into your parts. For it
had come to our ears that some things were being done in your church contrary to custom
and to the way of humility, which alone, as you well know, exalts the priestly office.
Now, if your Wisdom had received our admonitions kindly or with episcopal seriousness, you
ought not to have been incensed by them, but have corrected these same things with thanks
to us. For it is contrary to ecclesiastical use, if even unjust correction (the which be
far from us) is not most patiently borne. But your Fraternity has been too much moved; and
when, in the swelling of thy heart, as if to justify thyself, thou wrotest that thou didst
not use the pallium except after the sons of the Church had been dismissed from the
sacristy , and at the time of mass, and in solemn litanies, thou madest acknowledgment in
words with most manifest truth of having usurped something contrary to the usage of the
Church in general. For how can it be that at a time of ashes and sackcloth, through the
streets among the noises of the people thou couldest do lawfully what thou hast disclaimed
the doing of as being unlawful in the assembly of the poor and nobles, and in the sacristy
of the Church? Yet this, dearest brother, is not, we think, unknown to thee; that it has
hardly ever been heard of any metropolitan in any parts of the world that he has claimed
to himself the use of the pallium except at the time of mass. And that you knew well this
custom of the Church in general you have shewn most plainly by your epistles, in which you
have sent to us appended the precept of our predecessor John of blessed memory, to the
effect that all the customs conceded in the way of privilege to you and your church by our
predecessors should be retained.

You acknowledge, then, that the custom of the Church in general is different, seeing that
you claim the right of doing what you do on the score of privilege. Thus, as we think, we
can have no remaining doubtfulness in this matter. For either the usage of all
metropolitans should be observed also by thy Fraternity, or, if thou sayest that something
has been specially conceded to thy church, it is for your side to shew the precept of
former pontiffs of the Roman City wherein these things have been conceded to the Church of
Ravenna. But, if this is not shewn, it remains, seeing that you establish your claim to do
such things on the score neither of general custom nor of privilege, that you prove
yourself to have usurped in what you have done. And what shall we say to the future judge,
most beloved brother, if we defend the use of that heavy yoke and chain on our neck with a
view, I do not say to ecclesiastical, but to a certain secular dignity; judging ourselves
to be lowered if we are without so great a weight even for a short space of time? We
desire to be adorned with the pallium, being, it may be, unadorned in character; whereas
nothing shines more splendidly on a bishop's neck than humility.

It is therefore the duty of thy Fraternity, if thou art firmly determined to defend thy
honours with any kind of arguments, either to follow the use of the generality without
written authority, or to defend thyself under privileges shewn in writing. Or, if lastly
thou doest neither, we will not have thee set an example of presumption of this sort to
other metropolitans. But, lest thou shouldest perchance think that we, in thus writing to
you, have neglected what belongs to fraternal charity, know ye that careful search has
been made in our archives for the privileges of thy Church. And indeed some things
havebeen found, sufficient to obviate entirely theaims of thy Fraternity, but nothing to
support the contentions of your Church on the points in question. For even concerning the
very custom of thy Church which thou allegest against us, which custom we wrote before
should be proved on your side, we would have you know that we have already taken thought
sufficiently, having questioned our sons, Peter the deacon and Gaudiosus the primicerius ,
and also Michael the guardian (defensorem) of our see, or others who on various
commissions have been sent by our predecessors to Ravenna; and they have most positively
denied that thou hast done these things in their presence. It is therefore apparent that
what was done in secret must have been an unlawful usurpation. Hence what has been
latently introduced can have no firm ground to justify its continuance.

What things, then, thou or thy predecessors have presumed to do superfluously do thou,
having regard to charity, and with brotherly kindness, study to correct. To no degree
attempt-I do not say of thine own accord, but after the fashion set by others, even thy
predecessors,-to deviate from the rule of humility. For, to sum up shortly what I have
said above, I admonish thee to this effect; that unless thou canst shew that this has been
allowed thee by my predecessors in the way of privilege, thou presume not any more to use
the pallium in the streets, lest thou come not to have even for mass what thou audaciously
usurpest even in the streets. But as to thy sitting in the sacristy, and receiving the
sons of the Church with the pallium on (which thing thy Fraternity has both done and
disclaimed), we now for the present make no complaint; since, following the decision of
synods, we refuse to punish minor faults, which are denied. Yet we know this to have been
done once and again, and we prohibit its being done any more. But let thy Fraternity take
careful heed, lest presumption which in its commencement is pardoned be more severely
visited if it proceeds further.

Furthermore, you have complained that certain of the sacerdotal order in the city of
Ravenna are involved in serious criminal charges. Their case we desire thee either to
examine on the spot, or to send them hither (unless, indeed, difficulty of proof owing to
the distance of the places stands in the way of this), that the case may be examined here
But if, relying on the patronage of great people, which we do not believe, they should
scorn to submit to thy judgment or to come to us, and should refuse contumaciously to
answer to the charges made against them, we desire that after thy second and third
admonition, thou interdict them from the ministry of the sacred office, and report to us
in writing of their contumacy, that we may deliberate how thou oughtest to make a thorough
enquiry into their doings. and correct them according to canonical definitions. Let,
therefore, thy Fraternity know tint we are most fully absolved from responsibility in this
case, seeing that we have committed to you a thorough investigation of the matter; and
that, if all their sins should pass unpunished, the whole weight of this enquiry redounds
to the peril of thy soul. And know, beloved, that thou wilt have no excuse at the future
judgment, if thou dost not correct the excesses of thy clergy with the utmost severity of
canonical strictness, and if thou allowest any against whom such excesses shall have been
proved to profane sacred orders any longer.

Further, what you have written in defence of the use of napkins by your clergy is
strenuously opposed by our own clergy, who say that this has never been granted to any
other Church whatever, and that neither have the clergy of Ravenna, either there or in the
Roman city, presumed, to their knowledge, in any such way, nor, if it has been attemptedin
the way of furtive usurpation, does it form a precedent. But, even though there had been
such presumption in any church whatever, they assert that it ought to be corrected, not
being by grant of the Roman pontiff, but merely a surreptitious presumption. But we, to
save the honour of thy Fraternity, though against the wish of our aforesaid clergy, still
allow the use of napkins to your first deacons (whose former use of them has been
testified to us by some), but only when in attendance upon thee. The use of them, at any
other time, or by any other persons, we most strictly prohibit.

LETTER 3.57

From John, Bishop of Ravenna to Pope Gregory . My most reverend fellow-servant Castorius,
notary of your Apostolical See, has delivered to me my Lord's epistle, compounded of honey
and of venom; which has yet so infixed its stings as still to leave place for healing
appliances. For my Lord, while he reproves pride and speaks of divine judgment following
it, in a certain way professes himself with reason to be mild and placid. You have
alleged, then, that I, ambitious of novelty, have usurped the use of the pallium beyond
what had been indulged to my predecessors. This let not the conscience of my own Lord,
which is governed by the divine right hand, in any way allow itself to believe; nor let
him open his most sacred ears to the uncertainty of common report. First, because I,
though a sinner, still know how grave a thing it is to transgress the limits assigned to
us by the Fathers, and that all elation leads to nothing but a fall. For, if our ancestors
did not tolerate pride in kings, how much more is it not to be endured in priests! Then, I
remember how I was nourished in the lap and in the bosom of your most holy Roman Church,
and therein by the aid of God advanced. And how should I be so daring as to presume to
oppose that most holy see, which transmits its laws to the universal Church, for
maintaining whose authority, as God knows, I have seriously excited the ill-will of many
enemies against myself? But let not my most blessed Lord suppose that I have attempted
anything contrary to ancient custom, as is attested by many and nearly all the citizens of
this city, and as the above-written most reverend notary, even though he had taken no part
in the proceedings, might have testified, inasmuch as it was not till the sons of the
Church were descending from the sacristy , and the deacons were coming in for proceeding
immediately [to the altar] that the first deacon has been accustomed to invest the bishop
of the Church of Ravenna with the pallium, which he has also been accustomed in like
manner to use in solemn litanies.

Wherefore let no one endeavour to insinuate anything against me to my Lord, since if any
one wishes to do so, he cannot prove that any novelty has been introduced by me. For in
what manner I have obeyed your commands and served your interests when cause required, may
Almighty God make manifest to your most sincere heart: and I attribute it to my sins that
after so many labours and difficulties which I endure within and without I should deserve
to experience such a change. But again this among other things consoles me, that most holy
fathers sometimes chastise their sons for the purpose only of advancing them the more, and
that, after this devotion and satisfaction, you will not only conserve to the holy Church
of Ravenna her ancient privileges, but even confer greater ones in your own times. For
with respect to the napkins, the useof which by my presbyters and deacons your Apostleship
alleges to be a presumption, I confess in truth that it irks me to say anything on the
subject, since the truth by itself, which alone prevails with my Lord, is sufficient. For
this being allowed to the smaller churches constituted around the city, the apostleship of
my Lord will also be able in all ways to find, if he deigns to enquire of the venerable
clergy of his own first Apostolical See, that as often as priests or levites of the Church
of Ravenna have come to Rome for the ordination of bishops or for business, they all have
proceeded with napkins before the eyes of your most holy predecessors without any blame.
Wherefore also at the time when I, sinner as I am, was ordained there by your predecessor,
all mypresbyters and deacons used them while proceeding in attendance on the Lord pope.
Andsince our God in His providence has placedall things in your hand and most pure
conscience, I adjure you by the very Apostolical See, which you formerly adorned by your
character, and now govern with due dignity, that you in no respect diminish on account of
my deservings the privileges of the Church of Ravenna, which is intimately yours; but,
even according to the voice of prophecy, let it be laid upon me and upon my father's
house, according to its deserving.

I have, therefore, for your greater satisfaction, subjoined all the privileges which have
been indulged by your predecessors to the holy Church of Ravenna, though none the less
finding assurance in your venerable archives in reference to the times of the consecration
of my predecessors. But now whatever, after ascertaining the truth, you may command to be
done, is in God's power and yours; since I, desiring to obey the commands of my Lord's
Apostleship, have taken care, notwithstanding ancient custom, to abstain till I receive
further orders.

LETTER 3.59: TO SECUNDINUS, BISHOP

Gregory to Secundinus, Bishop of Tauromenium. [In Sicily.] Some time ago we ordered that
the baptistery should be removed from the monastery of Saint Andrew, which is above
Mascalae, because of inconvenience to the monks, and that an altar should be erected in
the place where the fonts now are. But the carrying out of this order has been put off so
far. We therefore admonish thy Fraternity that thou interpose no further delay after
receiving this our letter, but that the fonts themselves be filled up , and an altar at
once erected there for celebration of the sacred mysteries; to the end that the aforesaid
monks may be at liberty to celebrate more securely the work of God, and that our mind be
not provoked against thy Fraternity for negligence.

LETTER 3.60: TO ITALICA, PATRICIAN

Gregory to Italica, &c. We have received your letter, which is full of sweetness, and
rejoice to hear that your Excellency is well. Such is the sincerity of our own mind with
regard to it that paternal affection does not allow us to suspect any latent ill-feeling
concealed under its calmness. But may Almighty God bring it to pass, that, as we think
what is good of you, so your mind may respond with good towards us, and that you may
exhibit in your deeds the sweetness which you express in words. For the most glorious
health and beauty on the surface of the body profit nothing if there is a hidden sore
within. And that discord is the more to be guarded against to which exterior peace affords
a bodyguard. But as to what your Excellency in your aforesaid epistle takes pains to
recall to our recollection, remember that you have been told in writing that we would not
settle anything with you concerning the causes of the poor so as to cause offence, or with
public clamour. We remember writing to you to this effect, and also know, God helping us
how to restrain ourselves with ecclesiastical moderation from the wrangling of suits at
law, and, according to that apostolical sentence, to endure joyfully the spoiling of our
goods. But this we suppose you to know; that our silence and patience will not be to the
prejudice of future pontiffs after me in the affairs of the poor.

Wherefore we, in fulfilment of our aforesaid promise, have already determined to keep
silence on these questions; nor do we desire to mix ourselves personally in these
transactions, wherein we feel that too little kindness is being shewn. But, lest you
should hence imagine, glorious daughter, that we still altogether renounce what pertains
to concord, we have given directions to our son, Cyprianus the deacon, who is going to
Sicily, that, if you arrange about these matters in a salutary way, and without sin to
your soul, he should settle them with you by our authority, and that we should be no
further vexed by the business which may thus be brought to a conclusion amicably. Now may
Almighty God, who well knows how to turn to possibility things altogether impossible, may
He inspire you both to arrange your affairs with a view to peace, and, for the good of
your soul, to consult the benefit of the poor of this Church in matters which concern
them.

LETTER 3.65: TO MAURICIUS AUGUSTUS

Gregory to Mauricius, &c. He is guilty before Almighty God who is not pure of offence
towards our most serene lords in all he does and says. I, however, unworthy servant of
your Piety, speak in this my representation neither as a bishop, nor as your servant in
fight of the republic, but as of private right, since, most serene Lord, you have been
mine since the time when you were not yet Lord of all. On the arrival here of the most
illustrious Longinus, the equerry (stratore), I received the law of my lords, to which,
being at the time worn out by bodily sickness, I was unable to make any reply. In it the
piety of my lords has ordained that it shall not be lawful for any one who is engaged in
any public administration to enter on an ecclesiastical office. And this I greatly
commended, knowing by most evident proof that one who is in haste to desert a secular
condition and enter on an ecclesiastical office is not wishing to relinquish secular
affairs, but to change them. But, at its being said in the same law that it should not be
lawful for him to become a monk, I was altogether surprised, seeing that his accounts can
be rendered through a monastery, and it can be arranged for his debts also to be recovered
from the place into which he is received. For with whatever devout intention a person may
have wished to become a monk, he should first restore what he has wrongly gotten, and take
thought for his soul all the more truly as he is the more disencumbered. It is added in
the same law that no one who has been marked on the hand may become a monk. This
ordinance, I confess to my lords, has alarmed me greatly, since by it the way to heaven is
dosed against many, and what has been lawful until now is made unlawful.

For there are many who are able to live a religious life even in a secular condition: but
there are very many who cannot in any wise be saved with God unless they give up all
things. But what am I, in speaking thus to my lords, but dust and a worm? Yet still,
feeling that this ordinance makes against God, who is the Author of all, I cannot keep
silence to my lords. For power over all men has been given from heaven to the piety of my
lords to this end, that they who aspire to what is good may be helped, and that the way to
heaven may be more widely open, so that an earthly kingdom may wait upon the heavenly
kingdom. And lo, it is said in plain words that one who has once been marked to serve as
an earthly soldier may not, unless he has either completed his service or been rejected
for weakness of body, serve as the soldier of our Lord Jesus Christ.

To this, behold, Christ through me the last of His servants and of yours will answer,
saying; From a notary I made thee a Count of the bodyguard; from Count of the bodyguard I
made thee a Caesar; from a Caesar I made thee Emperor; and not only so, but also a father
of emperors. I have committed my priests into thy hand; and dost thou withdraw thy
soldiers from my service? Answer thy servant, most pious Lord, I beseech thee; what wilt
thou answer to thy Lord when He comes and thus speaks? But peradventure it is believed
that no one among them turns monk with a pure motive. I, your unworthy servant, know how
many soldiers who have become monks in my own days have done miracles, have wrought signs
and mighty deeds. But by this law it is forbidden that even one of such as these should
become a monk.

Let my Lord enquire, I beg, what former emperor ever enacted such a law, and consider more
thoroughly whether it ought to have been enacted. And indeed it is a very serious
consideration, that now at this time any are forbidden to leave the world; a time when the
end of the world is drawing nigh. For lo! there will be no delay: the heavens on fire, the
earth on fire, the elements blazing, with angels and archangels, thrones and dominions,
principalities and powers, the tremendous Judge will appear. Should He remit all sins, and
say only that this law has been promulgate against Himself, what excuse, pray, will there
be? Wherefore by the same tremendous Judge I beseech you, that all those tears, all those
prayers, all those fasts, all those alms of my Lord, may not on any ground lose their
lustre before the eyes of Almighty God: but let your Piety, either by interpretation or
alteration, modify the force of this law, since the army of my lords against their enemies
increases the more when the army of God has been increased for prayer.

I indeed, being subject to your command, have caused this law to be transmitted through
various parts of the world; and, inasmuch as the law itself is by no means agreeable to
Almighty God, lo, I have by this my representation declared this to my most serene lords.
On both sides, then, I have discharged my duty, having beth yielded obedience to the
Emperor, and not kept silence as to what I feel in behalf of God.

LETTER 3.66: TO THEODORUS, PHYSICIAN

Gregory to Theodorus, &c. What benefits I enjoy from Almighty God and my most serene Lord
the Emperor my tongue cannot fully express. For these benefits what return is it in me to
make, but to love their footsteps sincerely? But, on account of my sins, by whose
suggestion or counsel I know not, in the past year he has promulgate such a law in his
republic that whoso loves him sincerely must lament exceedingly. I could not reply to this
law at the time, being sick. But I have just now offered some suggestions to my Lord. For
he enjoins that it shall belawful for no one to become a monk who has been engaged in any
public employment, for no one who is a paymaster , or who has been marked in the hand, or
enrolled among the soldiers, unless perchance his military service has been completed.
This law, as those say who are acquainted with old laws, Julian was the first to promulge,
of whom we all know how opposed he was to God. Now if our most serene Lord has done this
thing because perhaps many soldiers were becoming monks, and the army was decreasing, was
it by the valour of soldiers that Almighty God subjugated to him the empire of the
Persians? Was it not only that his tears were heard, and that God, by an order which he
knew not of, subdued to his empire the empire of the Persians?

Now it seems to me exceedingly hard that he should debar his soldiers from the service of
Him who both gave him all and granted w him to rule not only over soldiers but even over
priests. If his purpose is to save pro- petty from being lost, why might not those same
monasteries into which soldiers have been received pay their debts, retaining the men only
for monastic profession? Since these things grieve me much, I have represented the matter
to my Lord. But let your Glory take a favourable opportunity of offering him my
representation privately. For I am unwilling that it should be given publicly by my
representative (responsalis), seeing that you who serve him familiarly can speak more
freely and openly of what is for the good of his soul, since he is occupied with many
things, and it is not easy to find his mind free from greater cares. Do thou, then,
glorious son, speak for Christ. If thou art heard, it will be to the profit of the soul of
thy aforesaid Lord and of thine own. But if thou art not heard, thou hast profited thine
own soul only.

LETTER 3.67: TO DOMITIAN, METROPOLITAN

Gregory to Domitian, &c. On receiving the letters of your most sweet Blessedness I greatly
rejoiced, since they spoke much to me of sacred Scripture. And, finding in them the
dainties that I love, I greedily devoured them. Therein also were many things intermingled
about external and necessary affairs. And you have acted as though preparing a banquet for
the mind so that the offered dainties might please the more from their diversity. And if
indeed external affairs, like inferior and ordinary kinds of food, are less savoury, yet
they have been treated by you so skilfully as to be taken gladly, since even contemptible
kinds of food are usually made sweet by the sauce of one who cooks well. Now, while the
truth of the History is kept to, what I had said some time ago about its divine meaning
ought not to be rejected. For, although, since you will have it so, its meaning may not
suit my case, yet, from its very context, what was said as being drawn from it may be held
without hesitation. For her violator (i.e. Dinah's) is called the prince of the country
(Genes. xxxiv. 2), by whom the devil is plainly denoted, seeing that our Redeemer says,
Now shall the prince of this world be cast out (John xii. 31). And he also seeks her for
his wife, because the evil spirit hastens to possess lawfully the soul which he has first
corrupted by hidden seduction.

Wherefore the sons of Jacob, being very wroth, take their swords against the whole house
of Sichem and his country (Genes. xxxiv. 25), because by all who have zeal those also are
to be attacked who become abettors of the evil spirit. And they first enjoin on them
circumcision, and afterwards, while they are sore, slay them. For severe teachers, if they
know not how to moderate their zeal, though cutting off the bias of corruption by
preaching, nevertheless, when delinquents already mourn for the evil they had done, are
frequently still savage in roughness of discipline, and harder than they should be. For
those who had already cut off their foreskins ought not to have died, since such as lament
the sin of lechery, and turn the pleasure of the flesh into sorrow, ought not to
experience from their teachers roughness of discipline, lest the Redeemer of the human
race be Himself loved less, if in His behalf the soul is afflicted more than it should be.
Hence also to these his sons Jacob says, Ye have troubled me, and made me odious to the
Canaanites (Ibid. v. 30). For, when teachers still cruelly attack what the delinquents
already mourn for, the weak mind's very love for its Redeemer grows cold, because it feels
itself to be afflicted in that wherein of itself it does not spare itself.

So much therefore I would say in order to shew that the sense which I set forth is not
improbable in connexion with the context. But what has been inferred from the same passage
by your Holiness for my comfort I gladly accept, since in the understanding of sacred
Scripture whatever is not opposed to a sound faith ought not to be rejected. For, even as
from the same gold some make necklaces, some rings, and some bracelets, for ornament, so
from the same knowledge of sacred Scripture different expositors, through innumerable ways
of understanding it, compose as it were various ornaments, which nevertheless all serve
for the adornment of the heavenly bride. Further, I rejoice exceedingly that your most
sweet Blessedness, even though occupied with secular affairs, still brings back its genius
vigilantly to the understanding of Holy Writ. For so indeed it is needful that, if the
former cannot be altogether avoided, the latter should not be altogether put aside. But I
beseech you by Almighty God, stretch out the hand of prayer to me who am labouring in so
great billows of tribulation, that by your intercession I may be lifted up to the heights,
who am pressed down to the depths by the weight of my sins. Moreover, though I grieve that
the Emperor of the Persians has not been converted, yet I altogether rejoice for that you
have preached to him the Christian faith; since, though he has not been counted worthy to
come to the light, yet your Holiness will have the reward of your preaching. For the
Ethiopian, too, goes black into the bath, and comes out black; but still the keeper of the
bath receives his pay.

Further, of Mauricius you say well, that from the shadow I may know the statue; that is,
that in small things I may perpend greater things. In this matter, however, we trust him,
since oaths and hostages bind his soul to us.

BOOK IV

LETTER 4.1: TO CONSTANTIUS, BISHOP

Gregory to Constantius, Bishop of Mediolanum (Milan). On receiving the letters of your
Fraternity I returned great thanks to Almighty God, that I was counted worthy to be
refreshed by the celebration of your ordination. Truly that all, by the gift of God, with
one accord concurred in your election, is a fact which thy Fraternity ought with the
utmost consideration to estimate, since, after God, you are greatly indebted to those who
with so submissive a disposition desired you to be preferred before themselves. It becomes
you, therefore, with priestly benignity to respond to their behaviour, and with kind
sympathy to attend to their needs. If perchance there are any faults in any of them,
rebuke these with well-considered reproofs, so that your very priestly indignation be
mingled with a savour of sweetness, and that so you may be loved by your subjects even
when you are greatly feared. Such conduct will also induce great reverence for your person
in their judgment; since, as hasty and habitual rage is despised, so discriminate
indignation against faults for the most part becomes the formidable in proportion as it
has been slow.

Further, John our subdeacon, who has returned, has reported many good things of you as to
which we beseech Almighty God Himself to fulfil what He has begun; to the end that He may
shew thee to have advanced in good inwardly and outwardly both now among men and hereafter
among the angels. Moreover, we have sent thee, according to custom, a pallium to be used
in the sacred solemnities of mass. But I beg you, when you receive it, to vindicate its
dignity and its meaning by humility.

LETTER 4.2: TO CONSTANTIUS, BISHOP

Gregory to Constantius, Bishop of Mediolanum. My most beloved son, the deacon Boniface,
has conveyed to me certain private information through thy Fraternity's letter; namely
that three bishops, having sought out rather than found an occasion, have separated
themselves from the pious communion of your Fraternity, saying that you have assented to
the condemnation of the Three Chapters , and have given a security . And, indeed, whether
there has been any mention made of the Three Chapters in any word or writing whatever thy
Fraternity remembers well; although thy Fraternity's predecessor, Laurentius, did send
forth a most strict security to the Apostolic See, to which most noble men in legitimate
number subscribed; among whom I also, at that time holding the praetorship of the city,
likewise subscribed; since after such a schism had taken place about nothing, it was right
that the Apostolic See should take heed, with the view of guarding in all respects the
unity of the Universal Church in the minds of priests. But as to its being said that our
daughter, Queen Theodelinda, after hearing this news, has withdrawn herself from thy
communion, it is for all reasons evident that, though she has been seduced to some little
extent by the words of bad men, yet, on the arrival of Hippolytus the notary, and John the
abbot, she will seek in all ways the communion of your Fraternity . To her also I have
addressed a letter , which I beg your Fraternity to trans- mit to her without delay.
Further, with regard to the bishops who appear to have separated themselves, I have
written another letter,which when you have caused to be shewn to them, I doubt not that
they will repent of thesuperstition of their pride before thy Fraternity.

Furthermore, you have accurately and briefly informed me of what has been done, whether by
King Ago or by the Kings of the Franks. I beg your Fraternity to make known to me in all
ways what you have so far ascertained. But, if you should see that Ago, King of the
Lombards, is doing nothing with the Patrician , promise him on our part that I am prepared
to give attention to his case, if he should be willing to arrange anything with the
republic advantageously.

LETTER 4.3: TO CONSTANTIUS, BISHOP

Gregory to Constantius, Bishop of Mediolanum. It has come to my knowledge that certain
bishops of your diocese, seeking out rather than finding an occasion, have attempted to
sever themselves from the unity of your Fraternity, saying that thou hadst given a
security at the Roman city for thy condemnation of the three Chapters. And the fact is
that they say this because they do not knowhow I am accustomed to trust thy Fraternity
even without security. For if there had been need for anything of the kind, your mere word
of mouth could have been trusted. I, however, do not recollect any mention between us of
the three Chapters either in word or in writing. But as for them, if they soon return from
their error, they should be spared, because, according to the saying of the Apostle Paul,
They understand neither what they say nor where of they affirm (1 Tim. i. 7). For we,
truth guiding us and our conscience bearing witness, declare that we keep the faith of the
holy synod of Chalcedon in all respects inviolate, and venture not to add anything to, or
to subtract anything from, its definition . But, if any one would fain take upon himself
to think anything, either more or less, contrary to it, and to the faith of this same
synod, we anathematize him without any hesitation, and decree him to be alien from the
bosom of Mother Church. Any one, therefore, whom this my confession does not bring to a
right mind, no longer loves the synod of Chalcedon, but hates the bosom of Mother Church.
If then those who appear to have been thus dating have presumed thus to speak in zeal of
soul, it remains for them, having received this satisfaction, to return to the unity of
thy Fraternity, and not divide themselves from the body of Christ, which is the holy
universal Church.

LETTER 4.4: TO QUEEN THEODELINDA

Gregory to Theodelinda, Queen of the Lombards . It has come to our knowledge by the report
of certain persons that your Glory has been led on bysome bishops even to such an offence
against holy Church as to withdraw yourself from the communion of Catholic unanimity. Now
the more we sincerely love you, the more seriously are we distressed about you, that you
believe unskilled and foolish men, who not only do not know what they talk about, but can
hardly understand what they have heard. For they say that in the times of Justinian of
pious memory, some things were ordained contrary to the council of Chalcedon; and, while
they neither read themselves nor believe those who do, they remain in the same error which
they themselves reigned to themselves concerning us. For we, our conscience bearing
witness, declare that nothing was altered,nothing violated, with respect to the faith of
this same holy council of Chalcedon; but that whatever was done in the times of the
aforesaid Justinian was so done that the faith of the council of Chalcedon should in no
respect be disturbed. Further, if any one presumes to speak or think anything contrary to
the faith of the said synod, we detest his opinion, with interposition of anathema. Since
then you know the integrity of our faith under the attestation of our conscience, it
remains that you should never separate yourself from the communion of the Catholic Church,
lest all those tears of yours, and all those good works should come to nothing, if they
are found alien from the true faith. It therefore becomes your Glory to send a
communication with all speed to my most reverend brother and fellow-bishop Constantius, of
whose faith, as well as his life, I have long been well assured, and to signify by your
letters addressed to him how kindly you have accepted his ordination, and that you are in
no way separated from the communion of his Church; although I think that what I say on
this subject is superfluous: for, though there has been some degree of doubtfulness in
your mind, I think that it has been removed from your heart on the arrival of my son John
the abbot, and Hippolytus the notary.

LETTER 4.5: TO BONIFACE, BISHOP

Gregory to Boniface, Bishop of Regium (Reii). It is a shame for priests to be admonished
about matters of divine worship. For they are then to their disgrace required to do what
they ought themselves to require to be done. Yet lest, as I do not suppose, thy Fraternity
should neglect in any respect the things that pertain to the work of God, we have thought
fit to exhort thee specially on this very head. We therefore admonish thee that the
clergyof the city of Regium be to no extent released by the indulgence of thy Fraternityin
duties demanded by their office. But in the things that pertain to God let them be most
instantly and most earnestly compelled. We desire thee also to study the reputationof the
aforesaid clergy, that nothing bad, nothing that at all contravenes ecclesiastical
discipline, be heard of them; seeing that it is to its adornment, not to foulness of
deeds, that their office appertains. Further, we decree that what we determined in the
case of the Sicilians be observed by thy subdeacons ; nor mayest thou suffer this our
decision to be infringed by the contumacy or temerity of any one whatever; that so, as we
believe will be the case, all that has been said above being most strictly kept in force
by thee, thou mayest neither prove a transgressor of our admonition, nor be accused as
guilty of remissness in the order of pastoral rule which has been committed to thee.

LETTER 4.6: TO CYPRIAN, DEACON

Gregory to Cyprian, Deacon and Rector of Sicily. It has been reported to us that a native
of the province of Lucania, Petronilla by name, was converted through the exhortation of
the bishop Agnellus, and that all her property, though she had it in her own power, she
nevertheless bestowed on the monastery which she entered even by a special deed of gift:
also that the aforesaid bishop died leaving half of his substance to one Agnellus, his
son, who is said to be a notary of our Church, and half to the said monastery. But, when
they had fled for refuge to Sicily because of the calamity impending on Italy, the above-
named Agnellus is said to have corrupted her morals and defiled her, and, finding her with
child, to have seduced her from the monastery, and to have taken away with her all her be
longings, both those that had been her own and such as she might have had given her by his
own father, and that, after perpetrating such and so great a crime, he claims these things
as his own. We therefore exhort thy Love to cause the aforesaid man, and the above-named
woman, to be summarily brought before thee, and to institute a most thorough enquiry into
the case. And, if thou shouldest find it to be as reported to us, determine an affair
defiled by so many iniquities with the utmost severity of expurgation; to the end that
both strict retribution may overtake the above-named man, who has regarded neither his own
nor her condition, and that, she having been first punished and consigned to a monastery
under penance, all the property that had been taken away from the oft above-named place,
with all its fruits and accessions, may be restored.

LETTER 4.7: TO GENNADIUS, PATRICIAN

Gregory to Gennadius, Patrician and Exarch of Africa. We are well assured that the mind of
your religious Excellency is inflamed with zeal of divine love against those things
especially which are done in unseemly wise in the churches. We therefore the more gladly
impose on you the correction of faults in ecclesiastical cases as we have confidence in
the bent of your pious disposition. Be it known, then, to your Excellence that it has been
reported to us by some who have come to us from the African parts that many things are
being committed in the council of Numidia contrary to the way of the Fathers and the
ordinances of the canons. And, being unable to bear any longer the frequent complaints
that have reached us about such things, we committed them to be enquired into to our
brother and fellow-bishop Columbus , of whose gravity his very reputation, which is spread
abroad, now allows us not to doubt. Wherefore, greeting you with fatherly affection, we
exhort your Excellence that in all things pertaining to ecclesiastical discipline you
should lend him the support of your assistance, lest, if what is done amiss should not be
enquired into anti visited, it should grow with greater license into future excesses
through precedent of long continuance. Know moreover, most excellent son, that if you seek
victories, and are dealing for the security of the province committed to you, nothing will
avail you more for this end than being zealous in restraining as far as possible the lives
of priests and the intestine wars of Churches.

LETTER 4.8: TO JANUARIUS, BISHOP

Gregory to Januarius, Bishop of Caralis (Cagliari). We think indeed that thy position may
in itself be enough to compel thee to be instant in the fulfilment of pious duties. But,
lest remissness of any kind should intervene to abate thy zeal, we have thought it right
to exhort thee especially with regard to them. Now it has come to our knowledge that your
Stephen, when departing this life, by his last will and testament directed a monastery to
be founded. But it is said that his desire is so far un-accomplished owing to the delay of
the honourable lady Theodosia, his heiress. Wherefore we exhort thy Fraternity to pay the
utmost attention to this matter, and admonish the above-named lady, to the end that within
a year's space she may establish a monastery as has been directed, and construct
everything without dispute according to the will of the departed. But if she should put
off the completion of the design out of negligence or artfulness (as, for instance, if she
is unable tofound it in the place that had been appointed, and it is thought fit that it
be placed elsewhere, and the matter is neglected through the intervening delay), then we
desire that it be built by the diligence of thy Fraternity, and that, all things being set
in order, the effects and revenues that have been left be appropriated by thee to this
venerable place. For so thou wilt both escape condemnation for remissness before the awful
Judge, and, in accordance with our most religious laws, wilt be accomplishing with
episcopal zeal the pious wishes of the departed, which had been disregarded .

LETTER 4.9: TO JANUARIUS, BISHOP

Gregory to Januarius, Bishop of Caralis (Cagliari). Pastoral zeal ought indeed in itself
to have sufficiently instigated thee, even without oar aid, to protect profitably and
providently the flock of which thou hast taken charge, and to preserve it with diligent
circumspection from the cunning devices of enemies. But, since we have found that thy
Charity needs also the written word of our authority for the aug mentation of thy
firmness, it is necessary for us, by the exhortation of brotherly love, to strengthen thy
faltering disposition towards the earnestness of religious activity. Now it has come to
our knowledge that thou art remiss in thy guardianship of the monasteries of the
handmaidens of God situated in Sardinia; and, though it had been prudentlyarranged by thy
predecessors that certain approved men of the clergy should have the charge of attending
to their needs, this has now been so entirely neglected that women specially dedicated to
God are compelled to go in person among public functionaries about tributes and other
liabilities, and are under the necessity of running to and fro through villages and farms
for making up their taxes, and of mixing themselves unsuitably in business which belongs
to men. This evil let thy Fraternity remove by an easy correction; thatis, by carefully
deputing one man of approved life and manners, and o such age and position as to give rise
to no evil suspicion of him, who may, with the fear of God, so assist the inmates of these
monasteries that they may no longer be allowed to wander, against rule, for any cause
whatever, private or public, beyond their venerable precincts; but that whatever has to be
done in their behalf may be transacted reasonably by him whom you shall depute. But let
the nuns themselves, rendering praises to God and confining themselves to their
monasteries, no longer suggest any evil suspicion to the minds of the faithful.

But if any one of them, either through former license, or through an evil custom of
impunity, has been seduced, or should in future be led, into the gulph of adulterous
lapse, we will that, after enduring the severity of adequate punishment, she be consigned
for penance to some other stricter monastery of virgins, that she may there give herself
to prayers and fastings, and profit herself by penitence, and afford an example of the
more rigorous kind of discipline, such as may inspire fear in others. Further, let any one
who may be detected in any iniquity with women of this class be deprived of communion, if
he be a layman; but, if he be a cleric, let him also be removed from his office, and
thrust into a monastery for his ever to be deplored excesses. We also desire thee to hold
councils of bishops twice in the year, as is said to have been the custom of thy province,
as well as being ordered by the authority of the sacred canons; that, if any among them be
of moral character inconsistent with his profession, he may be convicted by the friendly
rebuke of his brethren, and also that measures may be taken with paternal circumspection
for the security of the flock committed to him, and for the well-being of souls. It has
come to our knowledge also that male and female slaves of Jews, who have fled for refuge
to the Church on account of their faith, are either restored to their unbelieving masters,
or paid for according to their value in lieu of being restored. We exhort therefore that
thou by no means allow so bad a custom to continue; but that whosoever being a slave to
Jews, shall have fled for refuge to venerable places, thou suffer him not in any degree to
sustain prejudice. But, whether he had been a Christian before, or been baptized now, let
him be supported in his claim for freedom, without any loss to the poor, by the patronage
of ecclesiastical compassion.

Let not bishops presume to sign baptized infants a second time on the forehead with
chrism; but let the presbyters anoint those who are to be baptized on the breast, that the
bishops may afterwards anoint them on the forehead . With regard also to founding
monasteries, which divers persons have ordered to be built, if thou perceivest that any
persons to whom the charge has been assigned put it off on unjust pretexts, we desire thee
to insist sagaciously according to what the laws enjoin, lest (as God forbid should be the
case) the pious retentions of the departed should be frustrated through thy neglect.
Further, as to the monastery which Peter is said to have formerly ordered to be
constructed in his house, we have seen fit that thy Fraternity should make accurate
enquiry into the amount of the revenues there. And in case of there being a suitable
provision, when all diminutions of the property and what is said to have been dispersed
have been recovered, let the monastery with all diligence and without any delay be
founded. But, if the means are insufficient or detrimental , we desire thee, after closely
investigating everything as has been commanded, to send a report to us, that we may know
how to deliberate with the Lord's help with regard to its construction. Let, then, thy
Fraternity give wise attention to all the points above referred to, so as neither to be
found to have transgressed the tenour of our admonitions nor to stand liable to divine
judgment for too little zeal in thy pastoral office.

LETTER 4.10: TO ALL THE BISHOPS OF DALMATIA

Gregory to all the bishops through Dalmatia . It behoved your Fraternity, having the eyes
of the flesh closed out of regard to Divine judgment, to have omitted nothing that
appertains to God and to a right inclination of mind, nor to have preferred the
countenance of any man whatever to the uprightness of justice. But now that your manners
have been so perverted by secular concerns, that, forgettingthe whole path of the
sacerdotal dignity that is yours, and all sense of heavenly fear, you study to accomplish
what may please yourselves and not God, we have held it necessary to send you these
specially strict written orders, whereby, with the authority of the blessed Peter, Prince
of the apostles, we enjoin that you presume not to lay hands on any one whatever in the
city of Salona, so far as regards ordination to episcopacy, without our consent and
permission; nor to ordain any one in the same city otherwise than as we have said.

But if, either of your own accord, or under compulsion from any one whatever, you should
presume or attempt to do anything contrary to this injunction, we shall decree you to be
deprived of participation of the Lord's body and blood, that so your very handling of the
business, or your very inclination to transgress our order, may cut you off from the
sacred mysteries, and no one may be accounted a bishop whom you may ordain. For we wish no
one to be rashly ordained whose life can be found fault with. And so, if the deacon
Honoratus is shewn to be unworthy, we desire that a report may be sent us of the life and
manners of him who may be elected, that whatever is to be done in this matter we may allow
to be carried out salubriously with our consent. For we trust in Almighty God that, as far
as in us lies, we may never suffer to be done what may damage our soul; never what may
damage your Church. But, if the voluntary consent of all should so fix on one person that
by the favour of God he may be proved worthy, and there should be no one to dissent from
his being ordained, we wish him to be consecrated by you in this same church of Salona
under the license granted in this present epistle; excepting notwithstanding the person of
Maximus, about whom many evil reports have reached us: and, unless he desists from
coveting the higher order, it remains, as I think, that after full enquiry, he should be
deprived also of the very office which he now holds.

LETTER 4.11: TO MAXIMIANUS, BISHOP

Gregory to Maximianus, Bishop of Syracuse. It had indeed been committed to thy Fraternity
long ago by our authority to correct in our stead any excesses or unseemly proceedings
that there might be in the Church and other venerable places of Sicily . But, seeing that
a complaint has reached us of some things having been so far neglected, we have thought it
fit that thy Fraternity should again be specially stirred up to correct them. For we learn
that in the case of revenues of Churches that have been newly acquired the canonical
disposition of their fourth parts does not prevail , but that the bishops of the several
places distribute a fourth part of the ancient revenues only, retaining for their own use
those that have been recently acquired. Wherefore let thy Fraternity make haste actively
to correct this evil custom that has crept in, so that, whether in the case of former
revenues or of such as have accrued now ormay accrue, the fourth parts may be
dispensedaccording to the canonical distribution ofthem. For it is unseemly that one and
thesame substance of the Church should be rated,as it were, under two different laws,
namely, that of usurpation and that of the canons.

Permit not presbyters, deacons, and other clerks of whatever order, who serve churches, to
be abbots of monasteries; but let them either, giving up clerical duties, be advanced to
the monastic order, or, if they should decide to remain in the position of abbot, let them
by no means be allowed to have clerical employment. For it is very unsuitable that, if one
cannot fulfil the duties of either of these positions with diligence proportional to its
importance, any one should be judged fit for both, and that so the ecclesiastical order
should impede the monastic life, and in torn the rule of monasticism impede ecclesiastical
utility. Of this thing also we have taken thought to warn thy Charity; that, if any oneof
the bishops should depart this life, or (which God forbid) should be removed for his
transgressions, the hierarchs and all the chief of the clergy being assembled, and in thy
presence making an inventory of the property of the Church, all that is found should be
accurately described, and nothing should be taken away in kind, or in any other way
whatever, from the property of the Church, as is said to have been done formerly, as
though in return for the trouble of making the inventories. For we desire all that
pertains to the protection of what belongs to the poorto be so executed that in their
affairs noopportunity may be left for the venality of self-interested men.

Let visitors of churches, and their clerks who with them are at trouble in parishes that
are not of their own city, receive according to thy appointment some subsidy for their
labour. For it is just that they should get payment in the places where they are found to
lend their services. We most strongly forbid young women to be made abbesses. Let thy
Fraternity, there fore, permit no bishop to veil any but a sexagenarian virgin, whose age
and character may demand this being done; that so, this as well as the above-named points
being set right with the Lord's help by the urgency of thy strict requirement, thou mayest
hasten to bind up again with canonical ties the long loosened state of venerable things,
and also that divine affairs may be arranged, not by the incongruous wills of men, but
with adequate strictness. The month of October, Indiction 12.

LETTER 4.15: TO JANUARIUS, BISHOP

Gregory to Januarius, Bishop of Caralis (Cagliari). Theodosia, a religious lady, being
desirous of carrying out the intention of her late hus band Stephen by the building of a
monastery , has begged us to transmit our letters to your Fraternity, whereby, through our
commendation, she may the more tea lily be counted worthy of your aid. She asserts that
her husband had given directions for the monastery to be constructed on the farm called
Piscenas, which has come into the possession of the guest-house (Xenodachii) of the late
bishop Thomas. Now, though the possessor of the property would allow her to found it on
land that is not her own, yet seeing that the Lord with reason objects , we have thought
it right to agree to her petition; which is that she should, with the Lord's help,
construct a monastery for handmaidens of God in a house belonging to herself, which she
asserts that she has at Caralis. But, since she says that the aforesaid house is burdened
by guests and visitors, we exhort thy Fraternity to take pains to assist her in all ways,
and lend the aid of thy protection to her devotion, so that thy assistance and assiduity
may make thee partaker of the reward of her departed husband's earnestness and her own. As
to the relics which she requests may be placed there, we desire that they be deposited
with due reverence by thy Fraternity.

LETTER 4.18: TO MAURUS, ABBOT

Gregory to Maurus, &c. The care of churches which is evidently inherent in the priestly
office compels us to be so solicitous that no fault of neglect may appear with regard to
them. Since, however, we have learnt that the church of Saint Pancratius, which had been
committed to presbyters, has been frequently neglected, so that people coming there on the
Lord's day to celebrate the solemnities of mass have returned murmuring on finding no
presbyter, we therefore, after mature deliberation, have determined to remove those
presbyters, and with the favour of God constitute for the same church a congregation of
monks in a monastery, to the end that the abbot who shall preside there may give care and
attention in all respects to the aforesaid church. And we have also thought fit to put
thee, Maurus, over this monastery as abbot, ordaining that the lands of the aforesaid
church, and whatever may have come into its possession, or accrued from its revenues, be
applied to this thy monastery, and belong to it without any diminution; but on condition
whatever needs to be effected or repaired in the church above written may be so effected
and repaired by thee without fail.

But lest, after the removal of the presbyters to whom this church had previously been
committed, it should seem to be without provision for divine service, we therefore enjoin
thee by the tenour of this authority to supply it with a peregrine presbyter to celebrate
the sacred solemnities of mass, who, nevertheless, must needs both live in thy monastery,
and have from it provision for his maintenance. But let this also above all be thy care,
that there over the most sacred body of the blessed Pancratius the work of God be executed
daily without fail. These things, then, which by the tenour of this precept we depute thee
to do, we will that not only thou perform, but that they be also so observed and fulfilled
for ever by those who shall succeed thee in thy office and place, that there may be no
possibility henceforth of neglect being found in the aforesaid church.

LETTER 4.20: TO MAXIMUS, PRETENDER (PROESUMPTOREM)

Gregory to Maximus, Pretender in Salona. Though the merits of any one's life were in other
respects such as to offer no impediment to his ordination to priestly offices, yet the
crime of canvassing in itself is condemned by the severest strictness of the canons. Now
we have been informed that thou, having either obtained surreptitiously, or pretended, an
order from the most pious princes, hast forced thy way to the order of priesthood , which
is of all men to be venerated, while being in thy life unworthy. And this without any
hesitation we believed, inasmuch as thy life and age are not unknown to us, and further,
because we are not ignorant of the mind of our most serene Lord the Emperor, in that he is
not accustomed to mix himself up in the causes of priests, lest he should in any way be
burdened by our sins. An unheard-of wickedness is also spoken of; that, even after our
interdiction, which was pronounced under pain of excommunication of thee and those who
should ordain thee,it is said that thou wast brought forward by a military force, and that
presbyters, deacons, and other clergy were beaten. Which proceeding we can in no wise call
a consecration, since it was celebrated by excommunicated men.

Since, therefore, without any precedent, thou hast violated such and so great a dignity,
namely that of the priesthood, we enjoin that, until I shall have ascertained from the
letters of our lords or of our responsalis, that thou wast ordained undera true and not a
surreptitious order, thou and thy ordainers by no means presume to handle anything
connected with the priestly office, and that you approach not the service of the holy
altar till you have heard from us again. But, if you should presume to act in
contravention of this order, be ye anathema from God and from the blessed Peter, Prince of
the apostles, that your punishment may afford an example to other catholic churches also,
through their contemplation of the judgment upon you. The month of May, Indiction 12.

LETTER 4.21: TO VENANTIUS, BISHOP

Gregory to Venantius, Bishop of Luna (in Etruria). It has reached us by the report of many
that Christian slaves are detained in servitude by Jews living in the city of Luna ; which
thing has seemed to us by so much the more offensive as the sufferance of it by thy
Fraternity annoys us. For it was thy duty, in respect of thy place, and in thy regard for
the Christian religion, to leave no occasion for simple souls to serve Jewish superstition
not through persuasion, but, in a manner, by right of authority. Wherefore we exhort thy
Fraternity that, according to the course laid down by the most pious laws, no Jew be
allowed to retain a Christian slave in his possession. But, if any are found in their
power, let liberty be secured to them by protection under the sanction of law. But as to
any that are on the property of Jews, though they be themselves free from legal
obligation, yet, since they have long been attached to the cultivation of their lands as
bound by the condition of their tenure, let them continue to cultivate the farms they have
been accustomed to do, rendering their payments to the aforesaid persons, and performing
all things that the laws require of husbandmen or natives, exceptthat no farther burden be
imposed on them. But, whether any one of these should wish to remain in his servitude, or
any to migrate to another place, let the latter consider with himself that he will have
lost his rights as a husbandman by his own rashness, though he has got rid of his
servitude by force of law. In all these things, then, we desire thee to exert thyself so
wisely that neither mayest thou be a guilty pastor of a dismembered flock, nor may thy too
little zeal render thee reprehensible before us.

LETTER 4.23: TO HOSPITO, DUKE OF THE BARBARICINI

Gregory to Hospito, &c. Since no one of thy race is a Christian, I hereby know that thou
art better than all thy race, in that thou in it art found to be a Christian. For, while
all the Barbaricini live as senseless animals, know not the true God, but adore stocks and
stones, in the very fact that thou worshippest the true God thou shewest how much thou
excellest them all. But carry thou out the faith which thou hast received in good deeds
and words, and offer what is in thy power to Christ in whom thou believest, so as to bring
to Him as many as thou canst, and cause them to be baptized, and admonish them to set
their affection on eternal life. And if perchance thou canst not do this thyself, being
otherwise occupied, I beg thee, with my greeting, to succour in all ways our men whom we
have sent to your parts, to wit my fellow-bishop Felix, and my son, the servant of God,
Cyriacus , so that in aiding their labours thou mayest shew thy devotion to Almighty God,
and that He whose servants thou succourest in their good work may be a helper to thee in
all good deeds. We have sent you through them a blessing of St. Peter the apostle, which I
beg you to receive, as you ought to do, kindly. The month of June, Indiction 12.

LETTER 4.24: TO ZABARDAS, DUKE OF SARDINIA

Gregory to Zabardas, &c. From the letters of my brother and fellow-bishop Felix, and of
the servant of God, Cyriacus, we have learnt your Glory's good qualities. And we give
great thanks to mighty God, that Sardinia has got such a duke; one who so knows how to do
his duty to the republic in earthly matters as to know also how to exhibit to Almighty God
dutiful regard for the heavenly country. For they have written to me that you are
arranging terms of peace with the Barbaricini on such conditions as to bring these same
Barbaricini to the service of Christ. On this account I rejoice exceedingly, and, should
it please Almighty God, will speedily notify your gifts to our most serene princes. Do
you, therefore, accomplish what you have begun, shew the devotion of your heart to
Almighty God, and help to the utmost of your power those whom we have sent to your parts
for the conversion of the Barbaricini ; knowing that such works may avail much to aid you
both before our earthly princes and in the eyes of the heavenly king.

LETTER 4.25: TO THE NOBLES AND PROPRIETORS IN SARDINIA

Gregory to the Nobles, &c. I have learnt from the report of my brother and fellow-bishop
Felix, and my son the servant of God, Cyriacus , that nearly all of you have peasants
(rusticos ) on your estates given to idolatry. And this has made me very sorry, since I
know that the guilt of subjects weighs down the life of their superiors, and that, when
sin in a subject is not corrected, sentence is flung back on those who are over them.
Wherefore, magnificent sons, Iexhort that with all care and all solicitude ye be zealous
for your souls, and see what account you will render to Almighty God for your subjects.
For indeed they have been committed to you for this end, that both they may serve for your
advantage in earthly things, and you, through your care for them, may provide for their
souls in the things that are eternal. If, then, they pay what they owe you, why pay you
not them what you owe them? That is to say, your Greatness should assiduously admonish
them, and restrain them from the error of idolatry, to the end that by their being drawn
to the faith you may make Almighty God propitious to yourselves. For, lo, you observe how
the end of this world is close at hand; you see that now a human, now a divine, sword
rages against us: and yet you, the worshippers of the true God, behold stones adored by
those who are committed to you, and are silent .

What, I pray you, will you say in the tremendous judgment, when you have received God's
enemies into your power, and yet disdain to subdue them to God and recall them to Him?
Wherefore, addressing you with due greeting, I beg that your Greatness would be earnestly
on the watch to give yourselves to zeal for God, and hasten to inform me in your letters
which of you has brought how many to Christ.If, then, haply from any cause you are
unableto do this, enjoin it on our aforesaid brotherand fellow-bishop Felix, or my son
Cyriacus, and afford them succour for the work of God, that so in the retribution to come
you may bein a state to partake of life by so much the more as you now afford succour to a
good work.

LETTER 4.26: TO JANUARIUS

Gregory to Januarius, Bishop of Caralis (Cagliari). We have ascertained from the report of
our fellow-bishop Felix and the abbot Cyriacus that in the island of Sardinia priests are
oppressed by lay judges, and that thy ministers despise thy Fraternity; and that, so far
as appears, while you aim only at simplicity, discipline is neglected. Wherefore I exhort
thee that, putting aside all excuses, thou take pains to rule the Church of which thou
hast received the charge, to keep up discipline among the clergy, and fear no one's words.
But, as I hear, thou hast forbidden thy Archdeacon to live with women, and up to this time
art set at naught with regard to this thy prohibition. Unless he obey thy command, our
will is that he be deprived of his sacred order. There is another tiling also which is
much to be deplored; namely, that the negligence of your Fraternity has allowed the
peasants (rusticos) belonging to lily Church to remain up to the present time in
infidelity. And what is the use of my admonishing you to bring such as do not belong to
you to God, if you neglect to recover your own from infidelity? Hence you must needs be in
all ways vigilant for their conversion. For, should I succeed in finding a pagan peasant
belonging to any bishop whatever in the island of Sardinia, I will visit it severely on
that bishop.

But now, if any peasant should be found so perfidious and obstinate as to refuse to come
to the Lord God, he must be weighted with so great a burden of payment as to be compelled
bythe very pain of the exaction to hasten to the right way . It has also come to our
knowledge that some in sacred orders who have lapsed, either after doing penance or
before, are recalled to the office of their ministry; which is a thing that we have
altogether forbidden and the most sacred canons also declare against it. Whoso, then,
after having received any sacred order, shall have lapsed into sin of the flesh, let him
so forfeit his sacred order as not to approach any more the ministry of the altar. But,
lest those who have been ordained should ever perish, previous care should be taken as to
what kind of people are ordained, so that it be first seen to whether they have been
continent in life for many years, and whether they have had a care for reading anda love
of almsgiving. It should be enquired also whether a man has perchance been twice married.
It should also be seen to that he be not illiterate, or under liability to the state, so
as to be compelled after assuming a sacred order to return to public employment. All these
things therefore let your Fraternity diligently enquire into, that, every one having been
ordainedafter diligent examination. none may be easilyliable to be deposed after
ordination. These things which We have written to your Fraternity do you make known to all
the bishops under you, since I myself have been unwilling to write to them, lest I might
seem to lessen your dignity.

It has also come to our ears that some have been offended by our having forbidden
presbyters to touch with chrism those who are to be baptized. And we indeed acted
according to the ancient use of our Church: but, if any are in fact hereby distressed, we
allow that, where there is a lack of bishops, presbytersmay touch with chrism, even on
their foreheads, those who are to be baptized .

LETTER 4.27: TO JANUARIUS, BISHOP

Gregory to Januarius, Bishop of Caralis (Cagliari). Thy Fraternity ought indeed to have
been so attentive to pious duties as to be in no need at all of our admonitions to induce
thee to fulfil them: yet, as certain particulars that require correction have come to our
knowledge, there is nothing incongruous in yourhaving besides a letter addressed to you
bearing our authority. Wherefore we apprize you that we have been given to understand that
it has been the custom for the Guest-houses (Xenodochia) constituted in the parts about
Caralis to submit their accounts in detail from time to time to the bishop of the city;
that is, so as to be governed under his guardianship and care. Now, as thy Charity is said
to have so far neglected this, we exhort, as has been said, that the inmates who are or
have been established in these Guest-houses submit their accounts in detail from time to
time. And let such persons be ordained to preside over them as may be found most worthy in
life, manners and industry, and at any rate religiosi , whom judges may have no power of
annoying, lest, if they should be such as could be summoned to the courts, occasion might
be given for wasting the feeble resources which they have: concerning which resources we
wish thee to take the greatest care, so that they be given away to no one without thy
knowledge, lest the carelessness of thy Fraternity should go so far as to let them be
plundered.

Moreover, thou knowest that the bearer of these presents, Epiphanius the presbyter, was
criminally accused in the letters of certain Sardinians. We, then, having investigated his
case as it was our will to do, and finding no proof of what was charged against him, have
absolved him, so that he might be restored to his place. We therefore desire thee to
search out the authors of the charge against him: and, unless he who sent those same
letters be prepared to support his charges by canonical and most strict proofs, let him on
no account approach the mystery of holy communion. Further, as to Paul the cleric, who is
said to have been often detected in malpractices, and who had fled into Africa,
havingreturned to a lay state of life in despite of his cloth, if it is so, we have seen
to his being given up to penance after previous corporal punishment, to the end that,
according to the apostolic sentence, by means of affliction of the flesh the spirit may be
saved, and also that he may be able to wash away with continual tears the earthly filth of
sin, which he is said to have contracted By wicked works.

Moreover, in accordance with the injunctions of the canons, let no religious person
(religiosus) associate with those who have been suspended from ecclesiastical communion.
Further, for ordinations or marriages of clerics, or from virgins who are veiled, let no
one presume to receive any fee, unless they should prefer to offer something of their own
accord. As to what should be done in the case of women who have left monasteries for a lay
life, and have taken husbands, we have conversed at length with thy Fraternity's aforesaid
presbyter, from whose report your Holiness may be more fully informed. Further, let
religious clerics (religiosi clerici) avoid resort to or the patronage of laymen; but let
them be in all respects subject to thy jurisdiction according to the canons, lest through
the remissness of thy Fraternity the discipline of the Church over which thou presidest
should be dissolved. Lastly, as to the men who have sinned with the aforesaid women who
had left their monasteries, and are said to be now suspended from communion, if thy
Fraternity should observe them to have repented worthily for such a wickedness, we will
that thou restore them to holy communion.

LETTER 4.29: TO JANUARIUS, BISHOP

Gregory to Januarius, Bishop of Caralis (Cagliari). It has come to our knowledge that in
the place within the province of Sardinia called Phausiana it is said to have been once
the custom to ordain a bishop; but that, through stress of circumstances, the custom has
for long fallen into disuse. But, as we are aware that now, owing to scarcity of priests,
certain pagans remain there, living like wild beasts, and entirely ignorant of the worship
of God, we exhort thy Fraternity to make haste to ordain a bishop there according to the
ancient way; such a one, that is, as may be suitable for this work, and may take pains to
bring wanderers into the Lord's flock with pastoral zeal; that so, while he devotes
himself there to the saving of souls, neither may you be found to have required what was
superfluous, nor may we repent of having re-established in vain what had been once
discontinued.

LETTER 4.30: TO CONSTANTINA AUGUSTA

Gregory to Constantina, &c. The Serenity of your Piety, conspicuous for religious zeal and
love of holiness, has charged me with your commands to send to you the head of Saint Paul,
or some other part of his body, for the church which is being built in honour of the same
Saint Paul in the palace. And, being desirous of receiving commands from you, by
exhibiting the most ready obedience to which I might the more provoke your favour towards
me, I am all the more distressed that I neither can nor dare do what you enjoin. For the
bodies of the apostles Saint Peter and Saint Paul glitter with so great miracles and
terrors in their churches that one cannot even go to pray there without great fear. In
short, when my predecessor,of blessed memory, was desirous of changing the silver which
was over the most sacred body of the blessed apostle Peter, though at a distance of almost
fifteen feet from the same body, a sign of no small dreadfulness appeared to him. Nay, I
too wished in like manner to amend something not far from the most sacred body of Saint
Paul the apostle; and, it being necessary to dig to some depth near his sepulchre, the
superintendent of that place found some bones, which were not indeed connected with the
same sepulchre; but, inasmuch as he presumed to lift them and transfer them to another
place, certain awful signs appeared, and be died suddenly.

Besides all this, when my predecessor, of holy memory, was desiring in like manner to make
some improvements not far from the body of Saint Laurence the martyr, it not being known
where the venerable body was laid, diggings were made in the course of search, and
suddenly his sepulchre was unawares disclosed; and those who were present and working,
monks and mansionarii , who saw the body of the same martyr, which they did not indeed
presume to touch, all died within ten days, so that none might survive who had seen the
holy body of that righteous man. Moreover, let my most tranquil lady know that it is not
the custom of the Romans, when they give relics of saints, to presume to touch any part of
the body; but only a cloth (brandeum) is put into a box (pyxide), and placed near the most
sacred bodies of the saints: and when it is taken up it is deposited with due reverence in
the Church that is to be dedicated, and such powerful effects are thereby produced there
as might have been if their bodies had been brought to that special place. Whence it came
to pass in the[ times of Pope Leo, of blessed memory, ashas been handed down from our
forefathers, that, certain Greeks being in doubt about such relics, the aforesaid pontiff
took scissors and cut this same cloth (brandeum), and from the very incision blood flowed.
For in the Roman and all the Western parts it is unendurable and sacrilegious for any one
by any chance to desire to touch the bodies of saints: and, if one should presume to do
this, it is certain that this temerity will by no means remain unpunished. For this reason
we greatly wonder at the custom of the Greeks, who say that they take up the bones of
saints; and we scarcely believe it.

For certain Greek monks who came here more than two years ago dug up in the silence of
night near the church of Saint Paul, bodies of dental men lying in the open field, and
laid up their bones to be kept in their own possession till their departure. And, when
they were taken and diligently examined as to why they did this, they confessed that they
were going to carry those bones to Greece to pass for relics of saints. From this
instance, as has been already said, the greater doubt has been engendered in us whether it
be true that they really take up the bones of saints, as they are said to do. But what
shall I say of the bodies of the blessed apostles, when it is well known that, at the time
when they suffered, believers came from the East to recover their bodies as being those of
their own countrymen? And, having been taken as far as the second milestone from the city,
they were deposited in the place which is called Catacumbas. But, when the whole multitude
came together and endeavoured to remove them thence, such violence of thunder and
lightning terrified and dispersed them that they on no account presumed to attempt such a
thing again. And then the Romans, who of the Lord's loving-kindness were counted worthy to
do this, went out and took up their bodies, and laid them in the places where they are now
deposited. Who then, most serene lady, can there be so venturesome as, knowing these
things, to presume, I do not say to touch their bodies, but even at all to look at them?
Such orders therefore having been given the by you, which I could by no means have obeyed,
it has not, so far as I find, been of your own motion; but certain men have wished to stir
up your Piety against me, so as to withdraw from me (which God forbid) the favour of your
good will, and have therefore sought out a point in which I might be found as if
disobedient to you. But I trust in Almighty God that your most kind good will is in no way
being stolen away from me, and that you will always have with you the power of the holy
apostles, whom with all your heart and mind you love, not from their bodily presence, but
from their protection.

Moreover, the napkin, which you have likewise ordered to be sent you, is with his body,and
so cannot be touched, as his body cannot be approached. But since so religious a desire of
my most serene lady ought not to be wholly unsatisfied, I will make haste to transmit to
you some portion of the chains which Saint Peter the apostle himself bore on his neck and
his hands, from which many miracles are displayed among the people; if at least I should
succeed in removing it by filing. For, while many come frequently to seek a blessing from
these same chains, in the hope of receiving a little part of the filings, a priest attends
with a file, and in the case of some seekers a portion comes off so quickly from these
chains that there is no delay: but in the case of other seekers the file is drawn for long
over the chains, and yet nothing can be got from them. In the month of June, Indiction 12.

LETTER 4.31: TO THEODORUS, PHYSICIAN

Gregory to Theodorus, Physician to the Emperor. I myself give thanks to Almighty God, that
distance does not separate the hearts of those who truly love each other mutually. For lo,
most sweet and glorious son, we are far apart in body, and yet are present with each other
in charity. This your works, this your letters testify, this I experienced in you when
present, this I recognize in your Glory when absent May this make you both beloved of men
and worthy for ever before Almighty God. For, charity being the mother of virtues, you
bring forth the fruits of good works for this reason that you keep in your soul the very
root of those fruits. Now what you have sent me God inspiring you, for the redemption of
captives, I confess that I have received both with joy and with sorrow. With joy, that is,
for you, whom I thus perceive to be preparing a mansion in the heavenly country; but with
exceeding sorrow for myself, who, over and above my care of the property of the holy
apostle Peter, must now also give an account of the property of my most sweet son, the
Lord Theodorus, and be held responsible for having spent it carefully or negligently. But
may Almighty God, who has poured into your mind the bowels of His own mercy, who has
granted to you to take anxious thought for what is said of our Saviour by the excellent
preacher-That, though he was rich, yet far us he became poor (2 Cor. viii. 9)-may He, at
the coming of the same Saviour, shew you to be rich in virtues, cause you to stand free
from all fault. and giant to you heavenly for earthly joys; abiding joys for transitory.

As to what you say you desire to be donefor you near the most sacred body of theholy
apostle Peter, be assured that, though your tongue were silent, your charity bids thedoing
of it. Would indeed that we wereworthy to pray for you: but that I am not worthy I have no
doubt. Still, however, there are here many worthy folk, who are being redeemed from the
enemy by your offering, and serve our Creator faithfully, with regard to whom you have
done what is written; Lay up alms in the bosom of the poor, and it shall pray for thee
(Ecclus. xxix. 15). But, since he loves the more who presumes the more, I have some
complaint against the most sweet disposition of my most glorious son the Lord Theodorus;
namely that he has received from the holy Trinity the gift of genius, the gift of wealth,
the gift of mercy and charity, and yet is unceasingly bound up in secular causes, is
occupied in continual processions, and neglects to read daily the words of his Redeemer.
For what is sacred Scripture but a kind of epistle of Almighty God to His creature? And
surely, if your Glory were resident in any other place, and were to receive letters from
an earthly emperor, you would not loiter, you would not rest, you would not give sleep to
your eyes, till you had learnt what the earthly emperor had written.

The Emperor of Heaven, the Lord of men and angels, has sent thee his epistles for thy
life's behoof; and yet, glorious son, thou neglectest to read these epistles ardently.
Study then, I beseech thee, and daily meditate on the words of thy Creator. Learn the
heart of God in the words of God, that thou mayest sigh more ardently for the things that
are eternal, that your soul may be kindled with greater longings for heavenly joys. For a
man will have the greater rest here in proportion as he has now no rest in the love of his
Maker. But, that you may act thus, may Almighty God pour into you the Spirit the
Comforter: may He fill your soul with His presence, and in filling it, compose it. As to
me, know ye that I suffer here many and innumerable bitternesses. But I give thanks to
Almighty God that I suffer far less than I deserve.

I commend to your Glory my son, your patient, the Lord Narses. I know indeed that you hold
him as in all respects commended to you; but I beg you to do what you are doing, that, in
asking for what I see is being done, I may by my asking have a share in your reward.
Furthermore, I have received the blessing of your Excellency with the charity wherewith it
was sent to me. And I have presumed to send you, in acknowledgment of your love, a duck
with two small ducklings, that, as often as your eye is led to look at it, the memory also
of me may be recalled to you among the occupations and tumults of business.


REGISTER OF EPISTLES (BOOK IV – BOOK VI)
========================================

REGISTER OF EPISTLES continued

LETTER 4.32: TO NARSES THE PATRICIAN

Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in
praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is
beautiful; but call me Mara,that is bitter; far I am full of bitterness (Ruth (i. 20). But
as to the cause of the presbyters , which is pending with my brother and fellow-bishop,
the most reverend Patriarch John, we have, as I think, for our adversary the very man whom
you assert to be desirous of observing the canons. Further, I declare to thy Charity that
I am prepared, with the help of Almighty God, to prosecute this same cause with all my
power and influence. And, should I see that in it the canons of the Apostolic See are not
observed, Almighty God will give unto me what I may do against the contemners of the same.

As to what your Charity has written to me, asking me to give thanks for you to my son the
chief physician and ex-praefect Theodorus, I have done so, and have by no means ceased to
commend you as much as I could. Further, I beg you to pardon me for replying to your
letters with brevity; for I am pressed by such great tribulations that it is not allowed
me either to read or to speak much by letter. This only I say to thee, For the voice of
groaning I have forgotten to eat my bread (Ps. ci. 5 ). All that are with you I beg you to
salute in my name. Give my salutations to the lady Dominica, whose letter I have not
answered, because, though she is Latin, she wrote to me in Greek.

LETTER 4.33: TO ANTHEMIUS, SUBDEACON

Gregory to Anthemius, &c. Those whom our Redeemer vouchsafes to convert to himself from
Judaical perdition we ought, with reasonable moderation, to assist; lest (as God forbid
should be the case) they should suffer from lack of food. Accordingly we charge thee,under
the authority of this order, not to neglect to give money every year to the children of
Justa, who is of the Hebrews; that is to Julianus, Redemptus, and Fortuna, beginning from
the coming thirteenth Indiction; and know that the payment is by all means to be charged
in thy accounts.

LETTER 4.34: TO PANTALEO, PRAEFECT

Gregory to Pantaleo, Praefect of Africa. How the law urgently prosecutes the most
abominable pravity of heretics is not unknown to your Excellency . It is therefore no
light sin if these, whom both the integrity of our faith and the strictness of the laws
condemn, should find licence to creep up again in your times. Now in those parts, so far
as we havelearnt, the audacity of the Donatists has soincreased that not only do they with
pestiferous assumption of authority cast out of their churches priests of the catholic
faith, but fear not even to rebaptize those whom the water of regeneration had cleansed on
a true confession. And we are much surprised, if indeed it is so, that, while you are
placed in those parts,bad men should be allowed thus to exceed. Consider only in the first
place what kind of judgment you will leave to be passed upon you by men, if these, who in
the times of others were with just reason put down, find under your administration a way
for their excesses. In the next place know that our God will require at your hand the
souls of the lost, if you neglect to amend, so far as possibility requires it of you,
sogreat an abomination. Let not your Excellency take amiss my thus speaking. For it is
because we love you as our own children that we point out to you what we doubt not will be
to your advantage. But send to us with all speed our brother and fellow-bishop Paul , lest
opportunity should be given to any one under any excuse for hindering his coming; in order
that, on ascertaining the truth more fully, we may be able, with God's help, to settle by
a reasonable treatment of the case how the punishment of so great a crime ought to be
proceeded with.

LETTER 4.35: TO VICTOR AND COLUMBUS, BISHOPS

Gregory to Victor and Columbus, Bishops of Africa. After what manner a disease, if
neglected in its beginning, acquires strength we have proved from our own necessities,
whosoever of us have had our lot in this life. If, then, it were met by the foresight of
skilful physicians at its birth, we know that it would cease before doing very much harm
from being attended to too late. On this consideration, then, reason ought to impel us,
when diseases of souls are beginning, to make haste to resist them by all the means in our
power, lest, while we neglect applying wholesome medicines, they steal away from us the
lives of many whom we are striving to win for our God. Wherefore it behoves us so with
watchful carefulness to guard the folds of sheep which we see ourselves to be put over as
keepers that the prowling wolf may find everywhere shepherds to resist him, and may have
no way of entrance thereinto.

For indeed we find that the stings of the Donatists have in your parts so disturbed the
Lord's flock, as though it were guided by no shepherd's control. And there has been
reported to us what we cannot speak of without heavy sorrow, seeing that very many have
already been torn by their poisoned teeth. Lastly, in order with most wicked audacity to
drive catholic priests from their churches, they are said, in their most atrocious
wickedness, even to have slain many besides, on whom thewater of regeneration had
conferred salvation, by rebaptizing them. All this saddens our mind exceedingly, for that,
while you are placed there, it has been allowed to damned presumption to perpetrate such
wickedness. In this matter we exhort your Fraternity by this present writing, that, after
discussion held and a council assembled, you should eagerly and with all your power so
oppose this still nascent disease that neither may it acquire strength from neglect nor
scatter the woes of pestilence in the flock committed to your charge. For, if in any way
whatever (as we do not believe will be the case) you neglect to resist iniquity in its
beginning, they will wound very many with the sword of their error. And it is in truth a
most serious thing to allow to be ensnared in the noose of diabolical fraud those whom we
are able to rescue beforehand from being entangled. Moreover it is better to prevent any
one from being wounded than to search out how one that is wounded may be healed.
Considering this, therefore, hasten ye by sedulous prayer and all the means in your power,
to quell sacrilegious wickedness, so that subsequent news, through the aid of the grace of
Christ, may cause us more joy for the punishment of those men than sadness for their
excesses.

Furthermore, take all possible pains to send to us with all speed our brother and fellow-
bishop Paul , to the end that, on learning more particularly from him the causes of so
great a crime, we may be able by the succour of our Creator to apply the medicine of
fitting rebuke to this most atrocious wickedness.

LETTER 4.36: TO LEO

Gregory to Leo, Bishop of Catana . We have found from the report of many that a custom has
of old obtained among you, for subdeacons to be allowed to have intercourse with their
wives. That any one should any more presume to do this was prohibited by the servant of
God, the deacon of our see, under the authority of our predecessor , in this way; that
those who at that time had been coupled to wives should choose one of two things, that is,
either to abstain from their wives, or on no account whatever presume to exercise their
ministry. And, according to report, Speciosus, then a subdeacon, did for this reason
suspend himself from the office of administration, and up to the time of his death bore
indeed the office of a notary, but ceased from the ministry which a subdeacon should have
exercised. After his death we have learnt that his widow, Honorata, has been relegated to
a monastery by thy Fraternity for having associated herself with a husband. And so if, as
is said, her husband suspended himself from ministration, it ought not to be to the
prejudice of the aforesaid woman that she has contracted a second marriage, especially if
she had not been joined to the subdeacon with the intention of abstaining from the
pleasures of the flesh.

If, then, you find the truth to be as we have been informed, it is right for you to
release altogether the aforesaid woman from the monastery, that she may be at liberty to
return without any fear to her husband. But for the future let thy Fraternity be
exceedingly careful, in the case of any who may be promoted to this office, to look to
this with the utmost diligence, that, if they have wives, they shall enjoy no licence to
have intercourse with them: but you must still strictly order them to observe all things
after the pattern of the Apostolic See.

LETTER 4.38: TO QUEEN THEODELINDA

Gregory to Theodelina, Queen of the Lombards . It has come to our knowledge from the
report of certain persons that your Glory has been led on by some bishops even to the
offence against holy Church of suspending yourself from the communion of Catholic
unanimity. Now the more we sincerely love you, the more seriously are we distressed about
you, that you believe unskilled and foolish men, who not only do not know what they talk
about, but can hardly understand what they have heard; who, while they neither read
themselves, nor believe those who do, remain in the same error which they have themselves
feigned to themselves concerning us For we venerate the four holy synods; the Nicene, in
which Arius, the Constantinopolitan, in which Macedonius, the first Ephesine, in which
Nestorius, and the Chalcedonians, in which Eutyches and Dioscorus, were condemned;
declaring that whosoever thinks otherwise than these four synods did is alien from the
true faith. We also condemn whomsoever they condemn, and absolve whomsoever they absolve,
smiting, with interposition of anathema, any one who presumes to add to or take away from
the faith of the same four synods, and especially that of Chalcedon, with respect to which
doubt and occasion of superstition has arisen in the minds of certain unskilled men.

Seeing, then, that you know the integrity of our faith from my plain utterance and
profession, it is right that you should have no further scruple of doubt with respect to
the Church of the blessed Peter, Prince of the apostles: but persist ye in the true faith,
and make your life firm on the rock of the Church; that is on the confession of the
blessed Peter, Prince of the apostles, lest all those tears of yours and all those good
works should come to nothing, if they are found alien from the true faith. For as branches
dry up without the virtue of the root, so works, to whatsoever degree they may seem good,
are nothing, if they are disjoined from the solidity of the faith. It therefore becomes
your Glory to send a communication with all speed to our most reverend brother and fellow-
bishop Constantius, of whose faith and life I have long been well assured, and to signify
by your letters addressed to him how kindly you accept his ordination, and that you are in
no wise separated from the communion of his Church, so that we may truly rejoice with a
common exultation, as for a good and faithful daughter. Know also that you and your works
will please God, if, before his assize comes, they be approved by the judgment of his
priests.

LETTER 4.39: TO CONSTANTIUS, BISHOP

Gregory to Constantius, Bishop of Mediolanum (Milan). Having read the letter of your
Holiness, we find that you are in a state of serious distress, principally on account of
the bishops and citizens of Briscia (Brescia) who bid you send them a letter in which you
are asked to swear that you have not condemned the Three Chapters . Now, if your
Fraternity's predecessor Laurentius did not do this, it ought not to be required of you.
But, if he did it, he was not with the universal Church, and contradicted what he had
sworn to in his security . But, inasmuch as we believe him to have kept his oath, and to
have continued in the unity of the Catholic Church, there is no doubt that he did not
swear to any of his bishops that he had not condemned theThree Chapters. Hence your
Holiness may conclude that you ought not to be forced to do what was in no wise done by
your predecessor. But, lest those who have thus written to you should be offended, send
them a letter declaring under interposition of anathema that you neither take away
anything from the faith of the synod of Chalcedon nor received those who do, and that you
condemn whomsoever it condemned, and absolve whomsoever it absolved. And thus I believe
that they may be very soon satisfied

Further, as to what you write about many of them being offended because you name our
brother and fellow-bishop John of the Church of Ravenna during the solemnities of mass,
you should enquire into the ancient custom; and, if it has been the custom, it ought not
now to be found fault with by foolish men. But, if it has not been the custom, a tiring
ought not to be done at which some may possibly take offence. Yet I have been at pains to
make careful enquiry whether the same John our brother and fellow-bishop names you at the
altar; and they say that this is not done. And, if he does not make mention of your name,
I know not what necessity obliges you to make mention of his. If indeed it can be done
without any one taking offence, your doing anything of this kind is very laudable, since
you shew the charity you have towards your brethren.

Further, as to what you write of your having been unwilling to transmit my letter to
QueenTheodelinda on the ground that the fifth synod was named in it, if you believed that
she might thereby be offended, you did right in not transmitting it. We are therefore
doing now as you recommend, namely, that we should only express approval of the four
synods. Yet, as to the synod which was afterwards held in Constantinople, called by many
the fifth, I would have you know that it neither ordained nor held anything in opposition
to the four most holy synods, seeing that nothing was done in it with respect to the
faith, but only with respect to persons; and persons, too, about whom nothing is contained
in the acts of the Council of Chalcedon but, after the canons had been promulged,
discussion arose, and final action was ventilated concerning persons. Yet still we have
done as you desired, making no mention of this synod. But we have also written to our
daughter the queen what you wrote to us about the bishops. Ursicinus, who wrote something
to you against our brother and fellow-bishop John, you ought by your letters addressed to
him, with sweetness and reason, to restrain from his intention. Further, concerning
Fortunatus , we desire your Fraternity to be careful, lest you be in any way
surreptitiously influenced by bad men.

For I hear that he ate at the table of the Church with your predecessor Laurentius for
many years until now, that he sat among the nobles, and subscribed, and that with our
brother's knowledge he served in the army. And now, after so many years, your Fraternity
thinks that he should be driven from the position which he now occupies. This seems to me
altogether incongruous. And so I have given you this order through him, but privately.
Still, if there is anything reasonable that can be alleged against him, it ought to be
submitted to our judgment. But, if it please Almighty God, we will send letters through
your man to our son the Lord Dynamius.

LETTER 4.46: TO RUSTICIANA, PATRICIAN

Gregory to Rusticiana, &c. On receiving your Excellency's letters I was glad to hear that
you had reached Mount Sinai. But believe me, I too should have liked to go with you, but
by no means to return with you. And yet I find it very difficult to believe that you have
been at the holy places and seen many Fathers. For I believe that, if you had seen them,
you would by no means have been able to return so speedily to the city of Constantinople.
But now that the love of such a city has in no wise departed from your heart, I suspect
that your Excellency did not from the heart devote yourself to the holy things which you
saw with the bodily eye. But may Almighty God illuminate your mind by the grace of His
lovingkindness and give unto you to be wise, and to consider how fugitive are all temporal
things, since, while we are thus speaking, both time runs on and the Judge approaches, and
lo the moment is even now near when against our will we must give up the world which of
our own accord we will not. I beg that the Lord Apio and the lady Eusebia, and their
daughters, be greeted in my behalf. As to that lady my nurse, whom you commend to me by
letter, I have the greatest regard for her, and desire that she should be in no way
incommoded. But we are pressed by such great straits that we cannot excuse even ourselves
from exactions (angariis) and burdens at this present time.

LETTER 4.47: TO SABINIANUS, DEACON

Gregory to Sabinianus, &c. Thou knowest what has been done in the case of the prevaricator
Maximus . For after the most serene Lord the Emperor had Sent orders that he should not be
ordained , then he broke out into a higher pitch of pride. For the men of the glorious
patrician Romanus received bribes from him, and caused him to be ordained in such a manner
that they would have killed Antoninus, the sub-deacon and rector of the patrimony, if he
had not fled. But I despatched letters to him, after I had learnt that he had been
ordained against reason and custom, telling him not to presume to celebrate the
solemnities of mass unless I should first ascertain from our most serene lords what they
had ordered with regard to him. And these my letters, having been publicly promulged or
posted in the city, he caused to be publicly torn, and thus bounced forth more openly into
contempt of the Apostolic See. How I was likely to endure this thou knowest, seeing that I
was before prepared rather to die than that the Church of the blessed apostle Peter should
degenerate in my days. Moreover thou art well acquainted with my ways, that I bear long;
but if once I have determined not to bear, I go gladly in the face of all dangers. Whence
it is necessary with the help of God to meet danger, lest he be driven to sin to excess.
Look to what I say, and consider what great grief inspires it.

But it has come to my ears that he has sent [to Constantinople] a cleric, I know not whom,
to say that the bishop Malchus was put to death in prison for money. Now as to this there
is one thing that thou mayest shortly suggest to our most serene lords;-that, if I their
servant had been willing to have anything to do with the death of Lombards, the nation of
the Lombards at this day would have had neither king nor dukes nor counts, and would have
been divided in the utmost confusion. But, since I fear God, I shrink from having anything
to do with the death of any one. Now the bishop Malchus was neither in prison nor in any
distress; but on the day when he pleaded his cause and was sentenced he was taken without
my knowledge by Boniface the notary to his house, where a dinner was prepared for him, and
there he dined, and was treated with honour by the said Boniface, and in the night
suddenly died, as I think you have already been informed. Moreover I had intended to send
our Exhilaratus to you in connection with that business; but, as I considered that the
case was now done with, I consequently abstained from doing so.

BOOK V

LETTER 5.2: TO FELIX, BISHOP, AND CYRIACUS, ABBOT

Gregory to Felix, &c. The tenor of the report submitted to you sufficiently explains the
complaint of the religious lady Theodosia, in which we have found on reading it many heads
of accusation, not befitting priestly gentleness, against our brother and fellow-bishop
Januarius; so much so that, after the foundation by her of a monastery for servants of
God, all that pertains to avarice, turbulence, and wrong is said to have been exhibited at
the time of the very dedication of the oratory. Wherefore, if the case is as we find in
her aforesaid representation, and if you are aware that anything at all unbecoming has
been committed besides, we exhort you that, all wrongs having first been redressed, you
press upon Musicus, the abbot of the monastery of Agilitanus , that he lose no time in
giving the greatest attention to his monks whom he had began to settle there, to the end
that, this venerable place being with the Lord's help set in order by you in a decent and
regular manner, neither may we be disturbed by the frequent complaints of the aforesaid
religious lady that her good desires are not fulfilled, nor may it be to the detriment of
your soul that so pious a design should languish, as we do not believe it will, through
any neglect of yours.

LETTER 5.4: TO CONSTANTIUS, BISHOP

Gregory to Constantius, Bishop of Mediolanum (Milan). If licence to be restored to their
rank be granted to the lapsed, the force of ecclesiastical discipline is undoubtedly
broken, while in the hope of restoration each person fears not to give way to his evil
inclinations. Your Fraternity, for instance, has consulted us as to whether Amandinus, ex-
presbyter and ex-abbot, who was deposed by your predecessor for fault requiring it, should
be called back to his rank; which thing is not allowable; and we decree that it cannot on
any account be done. Yet, if it should be the case that his manner of life deserves it,
seeing that he has been deprived altogether of his sacred office, assign him a place in a
monastery, as you may see fit, before other monks. Above all things, then, take care that
no one's supplication persuade you in any way to restore the lapsed to their sacred
orders, lest such punishment should be supposed not to be definitely ordained for them,
but only a temporary expedient.

As to Vitalianus the ex-presbyter, about whom you write that he should be strictly
guarded, we will cause him to be sent into Sicily, that, being deprived of all hope of
departure thence, he may then at least constrain himself to penitential bewailing. Jobinus
also, of Portus Veneris, once deacon and abbot, we have decreed to be deprived of his
office, and written that another should be ordained in his place In like manner also we
decree that the three subdeacons, whom your Fraternity has notified to us as having
lapsed, shall ever cease from and stand deprived of their office, and that nothing beyond
lay communion be allowed them. Further, we have adjudged the ex-presbyter Saturninus to
give security that he will not ever presume to approach the ministry of his sacred order.
And we desire him to remain, with deprivation of his sacred order, in the same island in
which he was, permitting him to have and exercise care and solicitude with respect to
monasteries; for we believe that, his lapse having made him more wary, he will now the
more carefully keep guard over those who are committedto him.

Further, concerning John, notary of your church, the charity wherewith we love you and
have long loved you warns us to write, lest you should order anything with regard to him
while you are still provoked by his fault. Guarding, then, against this, enquire fully by
all means in your power into the possessions of your church; by which melons neither may
you offend God, nor may lie be able to find a ground for accusing you before men. For we
write, not as defending John or commending him personally without reason, but lest your
soul should be in any way burdened with sin under the incitement of anger. Whence it is
needful, as we have, before said, that you should by no means neglect to enquire, in the
fear of God, with a full investigation into the possessions of your church. Furthermore,
the epistle of your most dear Fraternity has caused us to wonder much with respect to the
person of Fortunatus . But either that letter was not dictated by you, or certainly, if it
is yours, we by no means recognize in it our brother the Lord Constantius. For you ought
to have paid, and still ought to pay, attention to the fact that it is in behalf of your
reputation that we write. For, when he asserts that he suffers wrong among you, and has
been unable to procure the guardian's (defensoris) aid, what else does he intimate but
ill-will on your part? Wherefore, that neither this affair may dim your reputation in some
quarters nor damage possibly ensue in any way with good cause to your church, you ought to
send hither a person instructed by you, that the nature of the case may be examined, and
the matter terminated, without ill-will on your part. And for this reason especially, that
if, after his complaint, sentence should be pronounced among yourselves in your favour, he
will be believed to have been defeated, not reasonably, but by power alone. But we, out of
the charity wherewith we are bored to you, desist not from admonishing you to do what will
be for your good repute, knowing that, though this exhortation saddens you for the time,
it will afterwards cause you joy, when the animosity of contention has passed away. In the
month of September, Indiction 13. (In Vatic. The month of December, Indict. 13.)

LETTER 5.5: TO DOMINICUS, BISHOP

Gregory to Dominicus,Bishop of Carthage. Prosper your delegate (responsalis), the bearer
of these presents, has been with us, and after other expressions of your charity handed us
your second letters with an allegation of the imperial commands, and a paper giving an
account of the synod that has been held among you . Having read all, we rejoiced for your
pastoral zeal, and that our most pious lords had given no ear to the calumnies of venal
persons brought against you on the plea of religion; but especially that your Fraternity
has so taken pains to preserve the African province as in no wise to neglect to restrain
with priestly fervour the devious sects of heretics; concerning the quieting of whom we
remember having laid down the law so fully, even before consulting the letters of your
Charity, that we do not believe that anything needs to be said again in reply to you about
them. Although, however, this is so, and though we desire all heretics to be repressed
always with vigour and reason by catholic priests, yet, on looking thoroughly into what
has been done among you, we are in fact apprehensive lest offence should thereby be caused
(which thing may the Lord avert) to the primates of other councils. For at the conclusion
of your acts you have promulged a sentence, in which, while ordering the searching out of
those heretics, you have brought in that those who neglect the duty are to be punished by
forfeiture of their possessions and dignities. It is therefore best, most dear brother,
that, in dealing with matters outside ourselves that require correction, charity among
ourselves should first be preserved, and that we should be subject in mind (as I judge to
be peculiarly proper to your Gravity) even to persons below us in dignity. For you will
then more advantageously meet the errors of heretics with your whole united powers when,
as befits your priesthood, you study to keep ecclesiastical concord among yourselves.

LETTER 5.8: TO CYPRIAN, DEACON

Gregory to Cyprian, deacon and rector of the patrimony of Sicily. Concerning the
Manicheans who are on our possessions I have frequently admonished thy Love to press them
with the utmost diligence, and recall them to the Catholic faith. If, then, the time
requires it, make enquiries in person, or, if other business does not allow this, through
others. Further, it has come to my ears that there are Hebrews on our possessions who will
not by any means be converted to God. But it seems to me that thou shouldest send letters
through all our possessions on which these Hebrews are known to be, promising them
particularly from me that whosoever of them shall have been converted to our true Lord God
Jesus Christ shall have the burdens of his holding lightened. And this I wish to have done
in such sort that, if one has a payment to make of one solidus, a third should be remitted
him; if of three or four, that one solidus should be remitted; if of any more, the
remission should still be made in the same proportion, or at any rate according as thy
Love sees fit, so that one who is converted may have some relief of Iris burden, and the
Church may not be put to heavy expense. Nor shall we do this unprofitably, if by
lightening the burdens of their payments we bring them to the grace of Christ, since,
though they themselves came with little faith, yet those who may be born of them will now
be baptized with more faith: thus we gain either them or their children.

And whatever amount of payment we let them off for the sake of Christ is nothing serious.
Furthermore, some time ago, when John the deacon came, thy Love wrote something to me, the
whole of which I read at the time, but let many days intervene before replying; and then,
after such delay, replied to all particulars as I recollected them. But now I think that
one point escaped my memory, and suspect that I gave no reply about it. For thou hadst
written that loans were being advanced to peasants (rusticis) through certain undertakers
for their debt , lest in borrowing from others they should be burdened either by exactions
or by the prices of things . This particular was to me most acceptable; and, if indeed I
have already written about it, observe what I wrote. But if, as I suspect, I gave in my
reply no definite direction on the subject, thou must not hesitate to advance money for
the advantage of the peasants, since the ecclesiastical property will not thus be wasted,
and out of it the peasants will derive advantage. And, if there are other things which
thou considerest to be advantageous, thou must carry them out without any hesitation.

LETTER 5.11: TO JOHN, BISHOP

Gregory to John, Bishop of Ravenna. I find that your Fraternity is greatly distressed on
account of being forbidden by the censure of reason to wear the pallium in litanies. But
through the most excellent Patrician, and through the most eminent Prefect, and through
other noble men of your city, you have urgently requested to have this allowed you. Now
we, having made careful enquiry of Adeodatus, some time thy Fraternity's deacon, have
ascertained that it was never the custom of thy predecessors to use the pallium during
litanies, except at the solemnities of the blessed John the Baptist, the blessed Apostle
Peter, and the blessed martyr Apollinaris. But we were by no means bound to believe him,
since many of our delegates have often been at your Fraternity's city, who declare that
they never saw anything of the kind. And in this matter credence is rather to be given to
many than to one, who is attesting something in behalf of his own Church. But, since we do
not wish your Fraternity to be distressed, or the petition of our sons to be of no avail
with us, we concede the use of the pallium, until we shall gain some more accurate
knowledge, on the days of the Nativity of the Blessed John the Baptist, of the blessed
Apostle Peter, anti the blessed martyr Apollinaris, and on the day of the celebration of
your ordination. But in the sacristy, according to former custom, after the sons of the
Church have been received and dismissed, your Fraternity may put on the pallium, and so
proceed to the solemnization of mass, arrogating to yourself nothing more in the daring of
rash presumption; lest, while something is snatched at out of order in exterior
habiliment, what might have been done in due order be neglected. Given in the month of
October; Indiction 13.

LETTER 5.15: TO JOHN, BISHOP

Gregory to John, Bishop of Ravenna. In the first place this makes me sad; that thy
Fraternity writes to me with a double heart, exhibiting one sort of blandishment in
letters, but another sort with the tongue in secular intercourse. In the next place, it
grieves me that my brother John even to this day retains on his tongue those gibes which
notaries while still boys are wont to indulge in. He speaks bitingly, and seems to delight
in such pleasantry. He flatters his friends in their presence, and maligns them in their
absence. Thirdly, it is to me grievous and altogether execrable, that he imputes shameful
crimes to his servants , whatever the hour may be, calling them "effeminate;" and, what is
still more grievous, this is done openly. Then there is this in addition that there is no
discipline for keeping guard over the life of the clergy, but that he exhibits himself
only as their Lord. The last thing, but first in importance as evidence of elation, is
about his use of the pallium outside the church, which is a thing he never presumed to do
in the times of my predecessors, and what none of his predecessors ever presumed to do, as
our delegates testify (except it might be when relics were deposited, though with regard
to relics one person only could be found to say that it was so); yet this in my days, in
contempt of me, with extreme audacity, he not only did, but even made a habit of doing.

From all these things I find that the dignity of the Episcopacy is with him all in outside
show, not in his mind. And indeed I return thanks to Almighty God that at the time when
this came to my knowledge, which had never; reached the ears of my predecessors, the
Lombards were posted between me and the city of Ravenna. For perchance I had it in my mind
to shew to men hour severe I can be . Lest, however, thou shouldest suppose that I wish
thy church to be depressed or lessened in dignity, remember where the deacon of Ravenna
used to stand in solemnization of mass at Rome, and enquire where he stands now; and thou
wilt recognize the fact that I desire to honour the church of Ravenna. But that any one
whatever should snatch at anything out of pride, this I cannot tolerate. Nevertheless I
have already written on this matter to our deacon at Constantinople, that he should
enquire of all who have under them even thirty or forty bishops. And if there is anywhere
this custom of their walking in litanies wearing the pallium, God forbid that through me
the dignity of the church of Ravenna should seem to be in any way lessened.

Reflect, therefore, dearest brother, on all that I have said above: think of the day of
thy call: consider what account thou wilt render of the burden of epi copacy. Amend those
manners of a notary. See what becomes a bishop in tongue and in deed. Be entirely sincere
to thy brethren. Do not speak one thing, and have another in thy heart. Do not desire to
seem more than thou art, that so thou mayest be able to be more than thou seemest. Believe
me, when I came to my present position, I had such consideration and charity towards thee
that, if thou hadst wished to keep hold of this my charity, thou still wouldest not have
ever found such a brother as myself, or one so sincerely loving thee, or so concurring
with thee in all devotion: but when I came to know of thy words and thy manners, I confess
I started back. I beseech thee, then, by Almighty God, amend all that I have spoken of,
and especially the vice of duplicity. Allow me to love thee; and for the present and the
future life it may be of advantage to thee to be loved of thy brethren. Reply, however, to
all this, not by words, but by behaviour.

LETTER 5.17: TO CYPRIAN, DEACON

Gregory to Cyprian, &c.I received your letters of most bitter import about the death of
the Lord Maximianus in the month of November. And he indeed has reached the rewards he
longed for, but the unhappy people of the city of Syracuse is to be commiserated as not
having been counted worthy to have such a pastor long. Accordingly let thy Love take
anxious heed that such a one may be chosen for ordination in the same church as may not
seem to obtain undeservedly the same place of rule after the Lord Maximianus. And indeed I
believe that the majority would choose the presbyter Trajan, who, as is said, is of a good
disposition, but, as I suspect, not fit for ruling in that place. Yet, if a better cannot
be found, and if there are no charges against him, he may be condescended to under stress
of very great necessity. But, if my wishes are asked with regard to this election, I
inform thee privately of what I do wish: for no one in this same church appears to me so
worthy after the Lord Maximianus as John the archdeacon of the church of Guiana. And, if
his election can be brought about, I believe that he will be found an exceedingly fit
person. But he too must first be enquired about by thee privately as to any charges
against him that may stand in the way. If he should be found free from any, he may be
rightly chosen. Should this be done, our brother and fellow-bishop Leo will also have to
give him leave to go, that he may be found free to be ordained. These things, then, I have
taken care to intimate to thy Love; and it will now be thy concern to look round thee on
all sides carefully, and arrange what is pleasing to God.

LETTER 5.18: TO JOHN, BISHOP

Gregory to John, Bishop of Constantinople . At the time when your Fraternity was advanced
to Sacerdotal dignity, you remember what peace and concord of the churches you found. But,
with what daring or with what swelling of pride I know not, you have attempted to seize
upon a new name, whereby the hearts of all your brethren might have come to take offence.
I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the
episcopal office rather than attain it. And yet, now that thou hast got it, thou desirest
so to exercise it as if thou hadst run to it with ambitious intent. For, having confessed
thyself unworthy to be called a bishop, thou hast at length been brought to such a pass
as, despising thy brethren, to covet to be named the only bishop. And indeed with regard
to this matter, weighty letters were addressed to your Holiness by my predecessor Pelagius
of holy memory; in which he annulled the acts of the synod, which had been assembled among
you in the case of our once brother and fellow-bishop Gregory, because of that execrable
title of pride, and forbade the archdeacon whom he had sent according to custom to the
threshold of our Lord, to celebrate the solemnities of mass with you.

But after his death, when I, unworthy, succeeded to the government of the Church, both
through my other representatives and also through our common son the deacon Sabinianus, I
have taken care to address your Fraternity, not indeed in writing, but by word of mouth,
desiring you to restrain yourself from such presumption. And, in case of your refusing to
amend, I forbade his celebrating the solemnities of mass with you; that so I might first
appeal to your Holiness through a certain sense of shame, to the end that, if the
execrable and profane assumption could not be corrected through shame, strict canonical
measures might be then resorted to. And, since sores that are to be cut away should first
be stroked with a gentle hand, I beg you, I beseech you, and with all the sweetness in my
power demand of you, that your Fraternity gainsay all who flatter you and offer you this
name of error, nor foolishly consent to be called by the proud title. For truly I say it
weeping, and out of inmost sorrow of heart attribute it to my sins, that this my brother,
who has been constituted in the grade of episcopacy for the very end of bringing hack the
souls of others to humility, has up to the present time been incapable of being brought
back to humility; that he who teaches truth to others has not consented to teach himself,
even when I implore him.

Consider, I pray thee, that in this rash presumption the peace of the whole Church is
disturbed, and that it is in contradiction to the grace that is poured out on all in
common; in which grace doubtless thou thyself wilt have power to grow so far as thou
determinest with thyself to do so. And thou wilt become by so much the greater as thou
restrainest thyself from the usurpation of a proud and foolish title: and thou wilt make
advance in proportion as thou art not bent on arrogation by derogation of thy brethren.
Wherefore, dearest brother, with all thy heart love humility, through which the concord of
all the brethren and the unity of the holy universal Church may be preserved.Certainly the
apostle Paul, when he heard some say, I am of Paul, I of Apollos, but I of Christ (1 Cor.
i. 13), regarded with the utmost horror such dilaceration of the Lord's body, whereby they
were joining themselves, as it were, to other heads, and exclaimed, saying, Was Paul
crucified for you? or were ye baptized in the name of Paul (ib.)? If then he shunned the
subjecting of the members of Christ partially to certain heads, as if beside Christ,
though this were to the apostles themselves, what wilt thou say to Christ, who is the Head
of the universal Church, in the scrutiny of the last judgment, having attempted to put all
his members under thyself by the appellation of Universal?

Who, I ask, is proposed for imitation in this wrongful title but he who, despising the
legions of angels constituted socially with himself, attempted to start up to an eminence
of singularity, that he might seem to be under none and to be alone above all? Who even
said, I will ascend into heaven, I will exalt my throne above the starts of heaven: I will
sit upon the mount of the testament, in the sides of the North: I will ascend above the
heights of the clouds; I will be like the most High (Isai. xiv. 13). For what are all thy
brethren, the bishops of the universal Church, but stars of heaven, whose life and
discourse shine together amid the sins and errors of men, as if amidthe shades of night?
And when thou desirest to put thyself above them by this proud title, and to tread down
their name in comparison with thine, what else dost thou say but I will ascend into
heaven; I will exalt my throne above the stars of heaven? Are not all the bishops together
clouds, who both rain in the words of preaching, and glitter in the light of good works?
And when your Fraternity despises them, and you would fain press them down under yourself,
what else say you but what is said by the ancient foe, I will ascend above the heights of
the clouds? All these things when I behold with tears, and tremble at the hidden judgments
of God, my fears are increased, and my heart cannot contain its groans, for that this most
holy man the Lord John, of so great abstinence and humility, has, through the seduction of
familiar tongues, broken out into such a pitch of pride as to attempt, in his coveting of
that wrongful name, to be like him who, while proudly wishing to be like God, lost even
the grace of the likeness granted him, and because he sought false glory, thereby
forfeited true blessedness.

Certainly Peter, the first of the apostles, himself a member of the holy and universal
Church, Paul, Andrew, John,-what were they but heads of particular communities? And yet
all were members under one Head. And (to bind all together in a short girth of speech) the
saints before the law, the saints under the law, the saints under grace, all these making
up the Lord's Body, were constituted as members of the Church, and not one of them has
wished himself to be called universal. Now let your Holiness acknowledge to what extent
you swell within yourself in desiring to be called by that name by which no one presumed
to be called who was truly holy. Was it not the case, as your Fraternity! knows, that the
prelates of this Apostolic See which by the providence of God I serve, had the honour
offered them of being called universal by the venerable Council of Chalcedon . But yet not
one of them has ever wished to be called by such a title, or seized upon this ill-advised
name, lest if, in virtue of the rank of the pontificate, he took to himself the glory of
singularity, he might seem to have denied it to all his brethren. But I know that all
arises from those who serve your Holiness on terms of deceitful familiarity; against whom
I beseech your Fraternity to be prudently on your guard, and not to lay yourself open to
be deceived by their words. For they are to be accounted the greater enemies the more they
flatter you with praises. Forsake such; and, if they must needs deceive, let them at any
rate deceive the hearts of worldly men, and not of priests. Let the dead bury their dead
(Luke ix. 60). But say ye with the prophet, Let them be turned back and put to shame that
say unto me, Aha, Aha (Ps. lxix. 4). And again, But let not the oil of the sinner lard my
head (Ps. cxl. 5).

Whence also the wise man admonishes well, Be in peace with many: but have but one
counsellor of a thousand (Ecclus. vi. 6). For Evil communications corrupt good manners (1
Cor. xv. 33). For the ancient foe, when unable to break into strong hearts, looks out for
weak persons who are associated with them, and, as it were, scales lofty walls by ladders
set against them. So he deceived Adam through the woman who was associated with him. So,
when he slew the sons of the blessed Job, he left the weak woman, that, being unable of
himself to penetrate his heart, he might at any rate be able to do so through the woman's
words. Whatever weak and secular persons, then, are near you, let them be shattered in
their own persuasive words and flattery, since they procure to themselves the eternal
enmity of God from their very frowardness in being seeming lovers.

Of a truth it was proclaimed of old through the Apostle John, Little children, it is the
last hour (1 John ii. 18), according as the Truth foretold. And now pestilence and sword
rage through the world, nations rise against nations, the globe of the earth is shaken,
the gaping earth with its inhabitants is dissolved. For all that was foretold is come to
pass. The king of pride is near, and (awful to be said! there is an army of priests in
course of preparation for him, inasmuch as they who bad been appointed to be leaders in
humility enlist themselves under the neck of pride. But in this matter, even though our
tongue protested not at all, the power of Him who in His own person peculiarly opposes the
vice of pride is lifted up for vengeance against elation. For hence it is written, God
resisteth the proud, but giveth grace unto the humble (Jam. iv. 6). Hence, again, it is
said, Whoso exalteth his heart is unclean before God (Prov. xvi. 5). Hence, against the
man that is proud it is written, Why is earthand ashes proud (Ecclus. x. 9)? Hence the
Truth in person says, Whosoever exalteth himself shall be abased (Luke xiv. 11). And, that
he might bring us back to the way of life through humility, He deigned to exhibit in
Himself what He teaches us, saying, Learn of me; for I am meek and lowly in heart (Matth.
xi. 29).

For to this end the only begotten Son of God took upon Himself the form of our weakness;
to this end the Invisible appeared not only as visible but even as despised; to this end
He endured the mocks of contumely, the reproaches of derision, the torments of suffering;
that God in His humility might teach man not to be proud. How great, then, is the virtue
of humility for the sake of teaching which alone He who is great beyond compare became
little even unto the suffering of death! For, since the pride of the devil was the origin
of our perdition, the humility of God has been found the means of our redemption. That is
to say, our enemy, having been created among all things, desired to appear exalted above
all things; but our Redeemer remaining great above all things, deigned to become little
among all things. What, then, can we bishops say for ourselves, who have received a place
of honour from the humility of our Redeemer, and yet imitate the pride of the enemy
himself? Lo, we know our Creator to have descended from the summit of His loftiness that
He might give glory to the human race, and we, created of the lowest, glory in the
lessening of our brethren. God humbled Himself even to our dust; and human dust sets his
face as high as heaven, and with his tongue passes above the earth, and blushes not,
neither is afraid to be lifted up: even man who is rottenness, and the son of man that is
a worm.

Let us recall to mind, most dear brother, this which is said by the most wise Solomon.
Before thunder shall go lightning, and before ruin shall the heart be exalted (Ecclus.
xxxii. 10); where, on the other hand it is subjoined, Before glory it shall be humbled.
Let us then be humbled in mind, if we are striving to attain to real loftiness. By no
means let the eyes of our heart be darkened by the smoke of elation, which the more it
rises the more rapidly vanishes away. Let us consider how we are admonished by the
precepts of our Redeemer, who says, Blessed are the poor in spirit; for theirs is the
kingdom of heaven (Matth. v. 3). Hence, also, he says by the prophet, On whom shall my
Spirit rest, but on him that is humble, and quiet, and that trembleth at my words (Isai.
lxvi. 2)? Of a truth, when the Lord would bring back the hearts of His disciples, still
beset with infirmity, to the way of humility, He said, Whosoever will be chief among you
shall be least of all (Matth. xx. 27). Whereby it is plainly seen how he is truly exalted
on high who in his thoughts is humbled. Let us, therefore, fear to be numbered among those
who seek the first seats in the synagogues, and greetings in the market, and to be called
of men Rabbi. For, contrariwise, the Lord says to His disciples, But be not ye called
Rabbi: for one is your master; and all ye are brethren. And call no man your Father upon
the earth, far one is your Father (Matth. xxiii. 7, 8).

What then, dearest brother, wilt thou say in that terrible scrutiny of the coming
judgment, if thou covetest to be called in the world not only father, but even general
father? Let, then, the bad suggestion of evil men be guarded against; let all instigation
to offence be fled from. It must needs be (indeed) that offences come; nevertheless, woe
to that man by whom the offence cometh (Matth. xviii. 7). Lo, by reason of this execrable
title of pride the Church is rent asunder, the hearts of all the brethren are provoked to
offence. What! Has it escaped your memory how the Truth says, Whoso shall offend one of
these little ones which believe in me, it were better for him that a mill stone were
hanged about his neck, and that he were drowned in the depth of the sea (Ib. v. 6)? But it
is written, Charity seeketh not her own (1 Cor. xiii. 4). Lo, your Fraternity arrogates to
itself even what is not its own. Again it is written, In honour preferring one another
(Rom. xii. 10). And thou attemptest to take the honour away from all which thou desirest
unlawfully to usurp to thyself singularly. Where, dearest brother, is that which is
written, Have peace with all men, and holiness, without which no man shall see the Lord
(Heb. xii. 14)? Where is that which is written, Blessed are the peacemakers; for they
shall be called the children of God (Matth. v. 9)?

It becomes you to consider, lest any root of bitterness springing up trouble you, and
thereby many be defiled. But still, though we neglect to consider, supernal judgment will
be on the watch against the swelling of so great elation. And we indeed, against whom such
and so great a fault is committed by this nefarious attempt,-we, I say, are observing what
the Truth enjoins when it says, If thy brother shall sin against thee, go and tell him his
fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. But
if he will not hear thee, take with thee one or two more, that in the mouth of one or two
witnesses every word may be established. But if he will not hear them, tell it unto the
Church. But if he will not hear the Church, let hint be to thee as an heathen man and a
publican (Matth. xviii. 15). I therefore have once and again through my representatives
taken care to reprove in humble words this sin against the whole Church; and now I write
myself. Whatever it was my duty to do in the way of humility I have not omitted. But, if I
am despised in my reproof, it remains that I must have recourse to the Church.

Wherefore may Almighty God show your Fraternity how great love for you constrains me when
I thus speak, and how much I grieve in this case, not against you, but for you. But the
case is such that in it I must prefer the precepts of the Gospel, the ordinances of the
Canons, and the welfare of the brethren to the person even of him whom I greatly love. I
have received the most sweet and pleasant letter of your Holiness with respect to the case
of the presbyters John and Athanasius , about which, the Lord helping me, I will reply to
you in another letter; for, being surrounded by the swords of barbarians, I am now
oppressed by such great tribulations that it is not allowed me, I will not say to treat of
many things, but hardly even to breathe. Given in the Kalends of January; Indiction 13.

LETTER 5.19: TO SABINIANUS, DEACON

Gregory to Sabinianus, &c. In the cause of our brother the most reverend John, bishop of
Constantinople, I have been unwilling to write two letter. But one I have drawn up
briefly, which may seem to combine both requisites; that is to say, both honesty and
kindness. Let therefore thy Love take care to give him this letter which I have now
addressed to him in compliance with the wish of the Emperor. For in the sequel another
will be sent him such as his pride will not rejoice in. For he has come even to this;
that, taking occasion of the case of John the presbyter, he transmitted hither the acts,
wherein almost in every line he called himself oi0koumeniko\n (aecumenical) patriarch. But
I hope in Almighty God that the Supernal Majesty will confound his hypocrisy. But I wonder
how he could so deceive thy Love as that thou shouldest allow the Lord Emperor to be
persuaded to write to me himself concerning this matter, admonishing me to have peace with
him. For, if the Lord Emperor wishes to observe justice, he ought to have admonished him
to refrain from the proud title, and then at once there would be peace between us. I
suspect, however, that thou hast not all considered with what cunningness this has been
done by our aforesaid brother John. For it is for this purpose that he has done it; that
the Lord Emperor might be obeyed, and so he himself might seem to be confirmed in his
vanity, or that I might not obey him, and so his mind might be irritated against me. But
we will keep to the right way, fearing nothing in this cause except the Almighty Lord.
Wherefore let thy Love be in nothing afraid.

All things that you see to be lofty in this world against the truth in behalf of the truth
despise; trust in the grace of Almighty God, and the help of the blessed Apostle Peter.
Remember the voice of the Truth, which says, Greater is he that is in you than he that is
in the world (1 John iv. 4); and in this cause whatever has to be done, do it with the
utmost authority. For now that we can in no wise be protected from the swords of our
enemies, now that for love of the republic we have lost silver, gold, slaves and clothing,
it is too ignominious that through those men we should lose even the faith. For to assent
to that atrocious title is nothing else than to lose the faith. Wherefore, as I have
written to thee already in former letters, never do thou presume to proceed with him .

LETTER 5.20: TO MAURICIUS AUGUSTUS

Gregory to Mauricius, &c. Our most pious and God-appointed Lord, among his other august
cares and burdens, watches also in the uprightness of spiritual zeal over the preservation
of peace among the priesthood, inasmuch as he piously and truly considers that no one can
govern earthly things aright unless he knows how to deal with divine things, and that the
peace of the republic hangs on the peace of the universal Church. For, most serene Lord,
what human power, and what strength of fleshly arm would presume to lift irreligious hands
against the lofty height of your most Christian Empire, if the concordant hearts of
priests were studious to implore their Redeemer for you with the tongue, and also, as they
ought to do, by their deservings? Or what sword of a most savage race would advance with
so great cruelty to the slaughter of the faithful, unless the life of us, who are called
priests but are not, were weighed down by works most wicked. But while we neglect the
things that concern us, and think of those that concern us not, we associate our sins with
the barbaric forces and our fault, which weighs down the forces of the republic, sharpens
the swords of the enemy. But what shall we say for ourselves, who press down the people of
God which we are unworthily set over with the loads of our sins; who destroy by example
what we preach with the tongue; who by our works teach unrighteous things, and with our
voice only set forth the things that are righteous?

Our bones are worn down by fasts, and in our mind we swell. Our body is covered with vile
raiment, and ill elation of heart we surpass the purple. We lie in ashes, and look down
upon loftiness. Teachers of humility, we are chiefs of pride; behind the faces of sheep we
hide the teeth of wolves . But what is the end of these things except that we persuade
men, but are manifest to God? Wherefore most providently for restraining warlike movements
does the most pious Lord seek the peace of the Church, and, for compacting it, deigns to
bring back the hearts of its priests to concord. And this indeed is what I wish; and, as
far as I am concerned, I render obedience to his most serene commands. But since it is not
my cause, but God's, since the pious laws, since the venerable synods, since the very
commands of our Lord Jesus Christ are disturbed by the invention of a certain proud and
pompous phrase, let the most pious Lord cut the place of the sore, and bind the resisting
patient in the chains of august authority. For in binding up these things tightly you
relieve the republic; and while you cut off such things, you provide for the lengthening
of your reign.

For to all who know the Gospel it is apparent that by the Lord's voice the care of the
whole Church was committed to the holy Apostle and Prince of all the Apostles, Peter. For
to him it is said, Peter, lovest thou Me? Feed My sheep (John xxi. 17). To him it is said,
Behold Satan hath desired to sift you as wheat; and I have prayed for thee, Peter, that
they faith fail not. And thou, when thou art converted,strengthen thy brethren (Luke xxii.
31). To him it is said, Thou art Peter, and upon this rock I will build My Church, and the
gates ofhell shall not prevail against it. And I willgive unto thee the keys of the
kingdom of heaven and whatsoever thou shalt bind an earth shall be bound also in heaven;
and whatsoever thou shalt loose on earth shall be loosed also in heaven (Matth. xvi. 18).

Lo, he received the keys of the heavenly kingdom, and power to bind and loose is given
him, the care and principality of the whole Church is committed to him, and yet he is not
called the universal apostle; while the most holy man, my fellow-priest John, attempts to
be called universal bishop. I am compelled to cry out and say, O tempora, O mores! Lo, all
things in the regions of Europe are given up into the power of barbarians, cities are
destroyed, camps overthrown, provinces depopulated, no cultivator inhabits the land,
worshippers of idols rage and dominate daily for the slaughter of the faithful, and yet
priests, who ought to lie weeping on the ground and in ashes, seek for themselves names of
vanity, and glory in new and profane titles. Do I in this matter, most pious Lord, defend
my own cause? Do I resent my own special wrong? Nay, the cause of Almighty God, the cause
of the Universal Church.

Who is this that, against the evangelical ordinances, against the decrees of canons,
presumes to usurp to himself a new name? Would indeed that one by himself he were, if he
could be without any lessening of others,-he that covets to be universal. And certainly we
know that many priests of the Constantinopolitan Church have fallen into the whirlpool of
heresy, and have become not only heretics, but even heresiarchs. For thence came
Nestorius, who, thinking Jesus Christ, the Mediator of God and men, to be two persons,
because he did not believe that God could be made man, broke out even into Jewish perfidy.
Thence came Macedonius, who denied that God the Holy Spirit was consubstantial with the
Father and the Son. If then any one in that Church takes to himself that name, whereby he
makes himself the head of all the good, it follows that the Universal Church falls from
its standing (which God forbid), when he who is called Universal falls. But far from
Christian hearts be that name of blasphemy, in which the honour of all priests is taken
away, while it is madly arrogated to himself by one.

Certainly, in honour of Peter, Prince of the apostles, it was offered by the venerable
synod of Chalcedon to the Roman pontiff . But none of them has ever consented to use this
name of singularity, lest, by something being given peculiarly to one, priests in general
should be deprived of the honour due to them. How is it then that we do not seek the glory
of this title even when offered, and another presumes to seize it for himself though not
offered? He, then, is rather to be bent by the mandate of our most pious Lords, who scorns
to render obedience to canonical injunctions. He is to be coerced, who does wrong to the
holy Universal Church, who swells in heart, who covets rejoicing in a name of singularity,
who also puts himself above the dignity of your Empire through a title peculiar to
himself. Behold, we all suffer offence for this thing. Let then the author of the offence
be brought back to a right way of life; and all quarrels of priests will cease. For I for
my part am the servant of all priests, so long as they live as becomes priests. For
whosoever, through the swelling of vain glory, lifts up his neck against Almighty Gold and
against the statutes of the Fathers, I trust in Almighty God that he will not bend my neck
to himself, not even with swords.Moreover what has been done in this city on our hearing
of this title, I have indicated in full to my deacon and responsalis Sabinianus. Let then
the piety of my Lords think of me as their own, whom they have always cherished and
countenanced beyond others, and who desire to render obedience to you and yet fear to be
found guilty in the heavenly and tremendous judgment, and, according to the petition of
the aforesaid deacon Sabinianus, let my most pious Lord either deign to judge this
business, or to move the often before mentioned man to desist at length from this attempt.
If then through the most just judgment of your Piety he should comply with your orders,
even though they be mild ones, we shall return thanks to Almighty God, and rejoice for the
peace granted through you to all the Church. But should he persist any longer in his
present contention, we hold this sentence of the Truth to be already made good;

Every one that exalteth himself shall be humbled (Luke xiv. 11; xviii. 14). And again it
is written, Before a fall the heart is lifted up (Prov. xvi. 18). I however, rendering
obedience to the commands of my Lords, have both Written sweetly to my aforesaid fellow-
priest, and humbly admonished him to amend himself of this coveting of empty glory. If
therefore he be willing to hear me, he has a devoted brother. But, if he persists in
pride, I already see what will follow:-that he will find Him as his adversary of whom it
is written, God resisteth the proud, but giveth grace unto the humble (Jam. iv. 6).

LETTER 5.21: TO CONSTANTINA AUGUSTA

Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your
Piety, both protects us through you and prepares for you rewards of eternal remuneration
for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my
responsalis with what justice your Serenity is interested in the cause of the blessed
Prince of the apostles Peter against certain persons who are proudly humble and feignedly
kind. And I trust in the bounty of our Redeemer that for these your good offices with the
most serene Lord and his most pious sons you will receive retribution also in the heavenly
country. Nor is there any doubt that you will receive eternal benefits, being loosed from
the chains of your sins, if in the cause of his Church you have made him your debtor to
whom the power of binding and of loosing has been given. Wherefore I still beg you to
allow no man's hypocrisy to prevail against the truth, since there are some who, according
to the saying of the excellent preacher, by sweet words and fair speeches seduce the
hearts of the innocent,-men who are vile in raiment, but puffed up inheart. And they
affect to despise all things in this world, and yet seek to acquire for themselves all the
things that are of this world. They confess themselves unworthy before all men, but cannot
be content with private titles, since they covet that whereby they may seem to be more
worthy than all. Let therefore your Piety, whom Almighty God has appointed with our most
serene Lord to be over the whole world, through your favouring of justice render service
to Him from whom you have received your right to so great a dominion, that you may rule
over the world that is committed to you so much the more securely as you more truly serve
the Author of all things in the execution of truth.

Furthermore, I inform you that I have received a letter from the most pious Lord desiring
me to be pacific towards my brother and fellow-priest John. And indeed so it became the
religious Lord to give injunctions to priests. But, when this my brother with new
presumption and pride calls himself universal bishop, having caused himself in the time of
our predecessor of holy memory to be designated in synod by this so proud a title, though
all the acts of that synod were abrogated, being disallowed by the Apostolic See,-the most
serene Lord gives me a somewhat distressing intimation, in that he has not rebuked him who
is acting proudly, but endeavours to bend me from my purpose, who in this cause of
defending the truth of the Gospels and Canons, of humility and rectitude; whereas my
aforesaid brother and fellow-priest is acting against evangelical principles and also
against the blessed Apostle Peter, and against all the churches, and against the
ordinances of the Canons. But the Lord, in whose hands are all things, is almighty; of Him
it is written, There is no wisdom nor prudence nor counsel against the Lord (Prov. xxi.
30). And indeed my often before mentioned most holy brother endeavours to persuade my most
serene Lord of many things: but well I know that all those prayers of his and all those
tears will not allow my Lord to be in any thing cajoled by any one against reason or his
own soul.

Still it is very distressing, and hard to be borne with patience, that my aforesaid
brother and fellow-bishop, despising all others, should attempt to be called sole bishop.
But in this pride of his what else is denoted than that the times of Antichrist are
already near at hand? For in truth he is imitating him who, scorning social joy with the
legions of angels, attempted to start up to a summit of singular eminence, saying, I will
exalt my throne above the stars of heaven, I will sit upon the mount of the testament, in
the sides of the North, and will ascend above the heights of the clouds, and I will be
like the most High (Isai. xiv. 13). Wherefore I beseech you by Almighty God not to allow
the times of your Piety to be polluted by the elation of one man, nor in any way to give
any assent to so perverse a title, and that in this case your Piety may by no means
despise me; since, though the sins of Gregory are so great that he ought to suffer such
things, yet there are no sins of the Apostle Peter that he should deserve in your times to
suffer thus. Wherefore again and again I beseech you by Almighty God that, as the princes
your ancestors have sought the favour of the holy Apostle Peter, so you also take heed
both to seek it for yourselves and to keep it, and that his honour among you be in no
degree lessened on account of our sins who unworthily serve him, seeing that he is able
both to be your helper now in all things and hereafter to remit your sins.

Moreover, it is now even seven years that we have been living in this city among the
swords of the Lombards. How much is expended on them daily by this Church, that wemay be
able to live among them, is not to be t told. But I briefly indicate that, as in
theregions of Ravenna the Piety of my Lords has for the first army of Italy a treasurer
(sacellarium) to defray the daily expenses for recurring needs, so I also in this city am
their treasurer for such purposes And yet this Church, which at one and the same time
unceasingly expends so much on clergy, monasteries, the poor, the people, and in addition
on the Lombards, lo it is still pressed down by the affliction of all the Churches, which
groan much for this pride of one man, though they do not presume to say anything. Further,
a bishop of the city of Salona has been ordained without the knowledge of me and my
responsalis, and a thing has been done which never happened under any former princes. When
I heard of this, I at once sent word to that prevaricator, who had been irregularly
ordained, that he must not presume by any means to celebrate the solemnities of mass,
unless we should have first ascertained from our most serene Lords that they had ordered
this to be done; and this I commanded him under pain of excommunication. And yet, scorning
and despising me, supported by the audacity of certain secular persons, to whom he is said
to give many bribes so as to impoverish his Church, he presumes up to this time to
celebrate mass, and has refused to come to me according to the order of my Lords. Now I,
obeying the injunction of their Piety, have from my heart forgiven this same Maximus, who
had been ordained without my knowledge, his presumption in passing over me and my
responsalis in his ordination, even as though he had been ordained with my authority. But
his other wrong doings-to wit his bodily transgressions, which I have heard of, and his
having been elected thr

BOOK VI

LETTER 6.1: TO MARINIANUS, BISHOP

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

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

LETTER 6.2: TO THE CLERGY AND PEOPLE OF RAVENNA

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

LETTER 6.3: TO MAXIMUS OF SALONA

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

LETTER 6.5: TO QUEEN BRUNICHILD

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

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

LETTER 6.6: TO KING CHILDEBERT

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

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

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

LETTER 6.7: TO CANDIDUS, PRESBYTER

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

LETTER 6.8: TO THE BISHOPS OF EPIRUS

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

Moreover be ye attentive, most dear brethren, and bestow on the flock committed to you the
vigilance which ye have taken upon yourselves, and which ye owe; meet the frauds of the
enemy by attention and prayer. Surrender with uncontaminated faith to our God the people
over which ye are, that your priestly office may avail you not for a penalty but for a
crown before the sight of the eternal Judge. Know ye then that we have sent a pallium to
the above-written Andrew our brother and fellow-bishop, and have granted him all the
privileges which our predecessors conferred on his predecessors. Furthermore, it has come
to our ears that sacred orders in your parts are conferred for a consideration given. And,
if this is so, I say it with tears, I declare it with groans, &c.[See Lib. V. Ep. 53, to
"become a heretic"] . On this account I admonish and conjure you to be altogether
attentive to this, that no givingof a consideration, no favour, no supplication of any
persons whatsoever, put in any claim in regard to sacred orders, but that one be promoted
to this office whom gravity of manners and behaviour commends. For if, as we do not
believe will be the case, we should perceive anything of the kind to be done, we will
correct it, as is fit, with canonical severity. Now may Almighty God, who orders all
things wonderfully by the power of His wisdom, and guards what He has ordered, grant unto
you both to will and to do what He commands.

LETTER 6.9: TO DONUS, BISHOP

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

LETTER 6.12: TO MONTANA AND THOMAS

Gregory to Montana, &c. Since our Redeemer, the Maker of every creature, vouchsafed to
assume human flesh for this end, that, the chain of slavery wherewith we were held being
broken by the grace of His Divinity, He might restore us to pristine liberty, it is a
salutary deed if men whom nature originally produced free, and whom the law of nations has
subjected to the yoke of slavery, be restored by the benefit of manumission to the liberty
in which they were born. And so, moved by loving-kindness and by consideration of this
case, we make you, Montana and Thomas, servants of the holy Roman Church which with the
help of God we serve, free from this day, and Roman citizens, and we release to you all
your private property. And, inasmuch as thou, Montana, declarest that thou hast applied
thy mind to monastic profession, we therefore this day give and grant to thee two unciae,
which the presbyter Gaudiosus by the disposition of his last will is known to have left to
thee in the way of institution , provided that all go in all respects to the advantage of
the monastery of Saint Laurence, over which the abbess Constantina presides, and in which
by the mercy of God thou art about to make profession. But, if it should appear that thou
hast in any way concealed any part of the property left by the above-written Gaudiosus,
the whole of this must undoubtedly be transferred to the possession of our Church.

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


REGISTER OF EPISTLES (BOOK VI – BOOK VII)
=========================================

REGISTER OF EPISTLES continued

LETTER 6.14: TO THE COUNT NARSES

Gregory to Nurses, &c. Your Charity, being anxious to learn our opinion, has been at the
pains of writing to us to ask what we think of the book against the presbyter Athanasius
which was sent to us. Having thoroughly perused some parts of it, we find that he has
fallen into the dogma of Manichaeus. But he who has noted some places as heretical by a
mark set against them slips also himself into Pelagian heresy; for hehas marked certain
places as heretical which are catholicly expressed and entirely orthodox. For when this is
written; that when Adam sinned his soul died, the writer shews afterwards how it is said
to have died, namely thatit lost the blessedness of its condition Whosoever denies this is
not a Catholic. For God had said, In the hour ye eat thereof, in death ye shall die (Gen.
ii. 17). When, therefore, Adam ate of the forbidden tree, we know that he did not die in
the body, seeing that after this he begat children and lived many years. If, then, he did
not die in the soul, the impious conclusion follows that He himself lied who foretold that
in the day that he sinned he should die. But it is to be understood that death takes place
in two ways; either from ceasing to live, or with respect to the mode of living.

When, then, man's soul is said to have died in the eating of the forbidden thing, it is
meant, not in the sense of ceasing to live, but with regard to the mode of living;-that he
should live afterwards in pain who had been created to live happily in joy . He, then, who
has marked this passage in the book sent to me by my brother the bishop John as heretical
is a Pelagian; for his view is evidently that of Pelagius, which the apostle Paul plainly
confutes in his epistles. The particular passages in his epistle I need not quote, as I
write to one who knows. But Pelagius, who was condemned in the Ephesine synod, maintained
this view with the intention of shewing that we were redeemed by Christ unreally. For, if
we did not through Adam die in the soul, we were redeemed unreally, which it were impious
to say. Further, having examined the acts of the synod of Ephesus, we find nothing at all
about Adelphius and Sava, and the others who are said to have been condemned there, and we
think that, as the synod of Chalcedon was in one place falsified by the Constantinopolitan
Church so something of the kind has been done with regard to the synod of Ephesus.

Wherefore let your Charity make a thorough search for old copies of the acts of this
synod, and thus see whether anything of the kind is found there, and send such copy as you
may find to me, which I will return as soon as I have read it. For recent copies are not
entirely to be trusted; and it is for this reason that I have been in doubt, and have not
wished as yet to reply in this case to my aforesaid brother the bishop John. Further, the
Roman copies are much more correct than the Greek ones, since, as we have not your
cleverness, so neither have we any impostures. Now concerning the presbyter John, know
that his case has been decided in synod, whereby I have clearly ascertained that his
adversaries have wished and long endeavoured to make him out a heretic, but have entirely
failed. Salute in my name your friends, who are ours: ours also, who are yours, salute you
heartily through me. May Almighty God protect thee with His hand in the midst of somany
thorns, that thou mayest, unhurt, gather those flowers which the Lord hath chosen.

LETTER 6.15: TO JOHN, BISHOP

Gregory to John, Bishop of Constantinople. As the pravity of heretics is to be repressed
by the zeal of a right faith, so the integrity of a true confession is to be embraced.
For, if one who declares himself sound in the faith is scorned, the faith of all is
brought into doubt, and fatal errors are generated from inconsiderate strictness. And
hence not only are wandering sheep not recalled to their Lord's folds, but even those that
are within them are exposed to be cruelly torn by the teeth of wild beasts. Let us then
fully consider this, most dear brother, and not suffer any one who truly professes the
catholic faith to be distressed under pretext of heresy, nor (which God forbid) allow
heresy to grow the more under shew of correcting it. But we have wondered much why those
who were deputed by you as judges in a matter of faith against John, presbyter of the
church of Chalcedon, believed report, disregarding truth, and would not believe him when
he distinct professed his faith; especially as his accusers, when asked what was the
heresy of the Marcionists which they spoke of, and on the ground of which they endeavoured
to make him out guilty, replied by a plain confession that they did not know. From which
circumstance it evidently comes out that, without regard to God, not justly, but against
their own souls, they were desirous only of injuring him personally of their own mere
will. We therefore, after Council held (as the tenor of the proceedings before us shews),
having thoroughly examined and considered all that was necessary. inasmuch as we have been
unable to find the aforesaid presbyter in any respect guilty, and especially as the plea
which he delivered to the judges delegated by you is in entire accordance with the
integrity of a right faith, we I say on this account, disapproving the sentence of the
said judges, through the revealing grace of Christ our God and Redeemer, pronounce him by
our definite sentence catholic and free from all charge of heresy. Seeing, then, that we
have sent him back to your Holiness, it is for you to receive him with the kindness which
you shew to all, and bestow on him your priestly charity, and defend him from all
molestation, nor allow any one to busy himself in causing him trouble: but, as you defend
others from oppression, so from him ought you not to withold your succour.

LETTER 6.16: TO MAURICIUS, AUGUSTUS

Gregory to Mauricius, &c. Seeing that in you, most Christian of princes, uncorrupt
soundness of faith shines as a beam sent down from heaven, and that it is known to all
that your Serenity embraces fervently and loves with entire devotion of heart the pure
profession in which by God's favour you are powerful, we have perceived it to be very
necessary to make request for those whom one and the same faith enlightens, to the end
that the Piety of our lords may protect them with its favour, and defend them from all
molestation. When certain men scorn the confession of faith of such persons they are shewn
to contradict the true faith. For, since the Apostle declares that confession of the mouth
is made unto salvation, he who will not consent to believe a right profession accuses
himself in rejecting others (Rom. x. 10). Now all the proceedings against John, presbyter
of the church of Chalcedon, having been read in council and considered in order, we have
found that he has suffered the greater injustice in that, when he declared and shewed
himself to be a Catholic, it was not his guilt, but an uncertain accusation of long
standing, that crushed him; and this to such an extent that his accusers declared in their
open reply that they did not know the heresy of the Marcionists which they referred to.
And, whereas they ought therefore to have been rejected from the very beginning of the
trial, they were allowed, vague as they were, to remain in court for his accusation. But,
lest at any rate alleged report might injure him, he produced a written confession of his
faith with the purpose of shewing evidently that he was a professor and follower of the
right faith. But this the judges deputed by the most holy John, our brother and fellow-
bishop, unjustly and unreasonably disregarded; and so, in doing all they could to put him
down, shewed themselves more to blame than he. For no one doubts that it is unfaithfulness
not to have faith in the faithful. Seeing then that, everything having been thoroughly
enquired into and considered, the decision of the holy Council with me, by the revealing
grace of Divine power, has declared tile above-written John the presbyter to be a
Catholic, and that no spot of heretical pravity has been found in him, I entreat that the
pious protection of your Serenity may order him to be kept unharmed from all annoyance,
nor allow a professor of the catholic faith to suffer any molestation. For not to believe
one who professes truly is not to purge heresy, but to make it. If this should be allowed,
occasion of infidelity will arise, and people will themselves incur the guilt which they
would correct unwarily.

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

LETTER 6.17: TO THEOTISTUS

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

LETTER 6.18: TO JOHN, BISHOP

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

LETTER 6.22: TO PETER, BISHOP

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

LETTER 6.24: TO MARINIANUS, BISHOP

Gregory to Marinianus, Bishop of Ravenna. We have received by the deacon Virgilius the
letter of your Fraternity, in which you inform us that certain of the clergy and people
have cried out that it is contrary to the laws and canons that the cause between your
Church and the abbot Claudius should be examined and decided here. But, had they paid
attention to ecclesiastical order and to the persons between whom the case is pending,
they would by all means have abstained from needless complaint; especially as the cause
could not be pleaded there, where the aforesaid abbot has complained of having endured
injustice from your predecessor and of still suffering from it. For the objection might
perhaps have been made if he had not appealedto a superior authority, and sought to have
therights of his case determined before it. Nay,but dost thou not thyself know that the
casewhich arose on the part of the presbyter Johnagainst John of Constantinople, our
brother and fellow-bishop, came before the Apostolic See, and was decided by our sentence?
If, then, a cause was brought under our cognizance from that city where the prince is, how
much more should an affair between you have the truth about it ascertained and be
terminated here? But as for you, let not the words of foolish men there move you, and
believe not that through us any detriment to your Church is caused.

For, if you will enquire of the servant of God Secundinus your deacon and of Castorius our
notary, you will learn from them how your predecessor had already desired to arrange this
case. But your Fraternity has done wisely in sending persons hither for this business, and
in not listening to vain words. Now we trust in Almighty God that this cause may be
terminated in a way well-pleasing to God, so that no room may be left for renewed
complaint and that neither party may be aggrieved unjustly. The sword which our most
beloved son Peter, then deacon and guardian (defensor) in your parts, had left for us with
your predecessor, please to send to us by the servant of God Secundinus, and Castorius the
notary, the bearers of these presents.

LETTER 6.25: TO MAXIMUS OF SALONA

Gregory to Maximus, intruder in the Church of Salona . While, seeking this or that excuse,
thou deferrest obedience to our letters, while thou puttest off coming to us for
ascertainment of the truth after being so often admonished, thou lendest credibility all
the more to what is alleged against thee; and, even though there had been nothing else to
go against thee and do thee harm, thy delay alone would render thee culpable and accuse
thee. Humble thyself at length, and submit thyself to obedience, and make haste to come to
us without any excuses, that, the truth being investigated and ascertained, in the fear of
God, whatever may be fair and canonical may be decided. For be assured that we will
observe towards thee justice and the ordinances of the canons, and, by the revelation of
God, who is the Author of truth, will terminate thy cause agreeably to justice. For, as to
thy demand that we should send some one to your city, in whose presence there might be
proof of the things alleged, this would be in some degree excusable, if reason ever
imposed on the accused the necessity of proof. But, inasmuch as this burden lies not on
thee but on thine accusers, do not thou hesitate to come to us, as we have before said,
putting it off no longer; and either thine accuser will be present without delay to
support with suitable proof what has been alleged as to simoniacal heresy or other things;

or certainly, as far as regards a sound settlement of this business, a just dealing with
it will, through the intervention of Peter, Prince of the apostles, ensue; that so no
guiltiness may confound us before God for any connivance, now that these things have come
to our knowledge. But, as to thy allegation that our most serene lords have ordered
cognizance of the matter to be taken in your city, we indeed have received no other
commands of theirs on the subject except that thou weft to come to us. But, even if by
chance, occupied as they are by many thoughts and anxieties for the good of their republic
which by the divine bounty has been granted to them, this has been suggested to them, and
a command has been surreptitiously elicited from them, yet, inasmuch as it is known to us
and to all how our most pious lords love discipline, observe degrees, venerate the canons,
and refrain from mixing themselves up in the causes of priests, we will still execute with
instancy what is for the good both of their souls and of the republic, and what we are
driven to by regard to the terrible and tremendous judgment.

Cease then from all excuses, and delay not to appear here, that, fortified by
investigation of the truth, we may at length bring thy cause to a termination. But,
whereas we have been informed that thou art greatly afraid and altogether in trepidation
lest we should avenge on thee the known fact of thy having forced thy way irregularly into
the order of priesthood without our consent, this was indeed an intolerable misdemeanour:
but, in accordance with the commands of our most serene Lord the Emperor, we forgive thee
this, provided that thou in no wise persist any longer in the error of thy contumacy; and
we are by no means moved against thee on this account. But other things that have been
reported to us we cannot suffer to pass without enquiry. Now inasmuch as we long ago sent
thee a letter warning thee by no means to dare to celebrate the solemnities of mass till
we should ascertain the will of the said our most serene Lord, and as thou hast cunningly
contrived that this letter should not come into thy hands, though thou nevertheless
knewest in one way or another what its purport was, but hast refused to comply with it;-we
therefore confirm what was before sent thee in writing, that thou must not dare to
celebrate the solemnities of mass until all that has been alleged against thee has been
thorougly enquired into and sifted. And, if, with perverse daring, thou shouldest presume
to celebrate, know that thou art not free from the former threat of interdiction from
communion. For, even though there were no other transgressions, we deprive thee of the
communion of the body and blood of the Lord for this sin of pride alone. Wherefore,
shewing the obedience that becomes thee, make haste, as we have said, with all diligence
to come to us; but so as to have a space of thirty days for preparing for thy journey; and
so, laying aside all excuses, defer not thy appearance here.

Moreover, if any occasion of hindering thy journey has arisen from the judges, or the
military force, or the people, we acknowledge the skilfulness with which things are done.
Do thou thyself, then, see what account of this obligation, thou canst render either to
men here or to Almighty God in the future judgment, having by thy contempt provoked a
strict sentence against thee. Furthermore, it has come to my knowledge that my brother and
fellow-bishop Paulinus, and Honoratus, archdeacon of the Church of Salona , for having
refused to give assent to thy presumption are suffering grievous molestation at thy hands,
so as to have been constrained to give sureties to the end that may not be at liberty to
leave the city or their own houses. If this is so, do thou on receipt of this present
writing, returning at last, though late, to a sound mind, desist from molesting either of
them, that they may have free license either to come to me if they wish, or to go anywhere
else for their advantage.

LETTER 6.26: TO THE SALONITANS

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

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

For as to me, be assured that I am not moved against him by any grudge or any animosity of
private feeling; but whatever may be canonical and just with the help of God I will
determine. But I have been greatly astonished that among so many clergy and people of the
Church of Salona hardly two in sacred orders have been found-to wit our brother and
fellow-bishop Paulinus and my most beloved son Honoratus, archdeacon of the same Church-
who refused to communicate with Maximus when he seized the priesthood, and who remembered
that they were Christians. For you ought, most dear sons, to have considered your own
orders, and recognized as rejected him whom the Apostolical See rejected, that he might
first be purged, if he could be, from the charges brought against him, and that then your
Love might communicate with him without being partakers in his liability. We however are
bound to your Charity in the bowels of loving-kindness; and, since we have learnt that
some of you were pressed by force to accept him and communicate with him, we implore
Almighty God to absolve you from all guilt of your own sins and from all implication in
the liability of others, and to give you the grace of His protection in the present life,
and grant to us to rejoice for you in the eternal country.

LETTER 6.27: TO THE CLERGY AND PEOPLE OF JADERA

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

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

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

LETTER 6.29: TO MARINIANUS, BISHOP

Gregory to Marinianus, Bishop of Ravenna . We wonder why the discernment of thy Fraternity
should have been so changed in a short time that it does not consider what it asks for. On
this account we grieve, since thou affordest manifest proof that the words of evil
counsellors have availed with thee more than the study of divine lore has profited thee.
And, when thou oughtest to be protecting monasteries, and with all thy power congregating
the religious therein so as to make gain from the gathering together of souls, thou art on
the contrary desiring to exercise thyself in oppressing them, as thy letters testify; and,
what is worse, art trying to make us partakers in thy fault; to wit, in wishing, with our
consent, to oppress the monastery which thy predecessor founded under the name of looking
after its property and business affairs. For thou oughtest to call to mind that, in thy
presence, and in the presence also of sundry of thy presbyters, deacons, and clerics, we
granted, as they requested, a precept contrary to the testament of thy predecessor. Yet,
though the disposition he had made with regard to the monastery itself was still therein
confirmed, thou now dissemblest this, and demandest of us that we should order the
contrary. And indeed we know that this device is not thine own; but, when thou refusest
not to listen to those who say incongruous things, thou injurest not only thine own
reputation, but also souls. Since, then, I love thee much, I urgently admonish thee-
consider this attentively-that thou care not more formoney than for souls. The former
should be regarded collaterally; but the latter should be regarded with the whole bent of
the mind, and vehemently striven after. On this spend vigilantly thy labour and
solicitude, since our Redeemer seeks from the priest's office notgold, but souls.

Further, it has reached our ears that monasteries which are constituted under thy
Fraternity are oppressed by importunities and various annoyances from the clergy. That
this may no longer be so, restrain it by strict prohibition, to the end that the monks who
live therein may be able to exult freely in the praises of our God. With regard to the
clerics Romanus and Dominicus, who presumed with rash daring to depart from this city
without our blessing, though they were to have been stricken with heavier punishment,
nevertheless such relaxation ought to be made in a spirit of kindness that they be urged
to come back to their duty. The month of April, Indict. 14.

LETTER 6.30: TO SECUNDUS

Gregory to Secundus, servant of God at Ravenna . Now that Castorius has returned and made
known to us all that has been done between you and King Agilulph, we have taken care to
send him back to you with all speed, lest any one should find an excuse against us on the
ground of delay. Having learnt then from him all that is to be done, give the matter your
earnest attention, and press in all ways for this peace to be arranged, since, as report
goes, there are some who are trying to hinder it. On this account make haste to act
strenuously, that your labour may not remain without effect. For both these parts and
variousislands are already placed in great danger. Stir up with such words as thou canst
use our brother the bishop Marinianus : for Isuspect that he has fallen asleep. For
certain persons have come to me, among whom were some aged mendicants, who were questioned
by me as to what they had received and from whom they had received it; and they told me
particularly how much had been given them on their journey, and by whom it had been given.
But, when I enquired of them what my aforesaid brother had given them, they replied that
they had asked him, but had received nothing at all from him; so that they did not get
even bread on the way, though it has always been the familiar usage of that Church to give
to all. For they said, He answered saying, I have nothing that I can give you. And I am
surprised, if he who has clothes, money, and storehouses, has nothing to give to the poor.

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

LETTER 6.32: TO FORTUNATUS, BISHOP

Gregory to Fortunatus, Bishop of Neapolis (Naples). We have written before now to your
Fraternity that, if any [slaves] by the inspiration of God, desire to come from Jewish
superstition to the Christian faith, their masters have no liberty to sell them, but that
from the time of their declaring their wish they have a full claim to freedom. But since,
so far as we have learnt, they [i.e. Jewish masters], weighing with nice discrimination
neither our wish nor the ordinances of the law, think that they are not bound by this
condition in the case of pagan slaves, your Fraternity ought to attend to such cases, and,
if any one of their slaves, whether he be a Jew or a pagan, should wish to become a
Christian, after his wish has been openly declared, let not any one of the Jews, under
cover of any device or argument whatever, have power to sell him; but let him who desires
to be converted to the Christian faith be in all ways supported by you in his claim to
freedom.

Lest, however, those who have to lose slaves of this kind should consider that their
interests are unreasonably prejudiced, it is fitting that with careful consideration you
should observe this rule;-that if pagans when they have been brought out of foreign parts
for the sake of traffic should chance to flee to the Church, and say that they wish to
become Christians, or even outside tire Church should announce this wish, then, till the
end of three months during which a buyer to sell them to may be sought for, they [the
Jewish owners] may receive their price; that is to say, from a Christian buyer. But if
after the aforesaid three months any one of such slaves should declare his wish and desire
to become a Christian, let not either any one afterwards dare to buy him, or his master,
under colour of any occasion whatever, dare to sell him; but let him unreservedly attain
to the benefit of freedom; since he (i.e. the master) is in such case understood to have
acquired him not for sale hut for his own service. Let, then, your Fraternity so
vigilantly observe all these things that neither the supplication of any nor respect of
persons may avail to inveigle you .

LETTER 6.34: TO CASTORIUS, NOTARY

Gregory to Castorius, our notary at Ravenna. When Florentinus, deacon of the Church of
Ravenna, treated with us in behalf of our most reverend brother and fellow-bishop
Marinianus concerning the use of the pallium, on our asking him what was the ancient
custom, he replied that the bishop of the Church of Ravenna used the pallium in all
litanies . But that this was not so we both learnt from others, and it appeared evidently
from the letters of the former bishop John, which we shewed to him. But he said what he
had been ordered to say. For, at the time when this same John was inhibited by thee from
presuming to use the pallium out of order and unadvisedly, he wrote to us that the ancient
custom had been this; that the bishop of that city should use the pallium in solemn
litanies. We send thee, for thy information, copies of his letters. But when Adeodatus,
deacon of the aforesaid Church, at the time when he was here, in like manner pressed us
strongly concerning this use of the pallium, we, desiring to ascertain the truth, in like
manner had him questioned as to what the custom was: and he, that he might persuade us to
believe him, and succeed in obtaining from us what he sought, testified under oath that it
had been the ancient custom for the bishop of his city to use the pallium in four or five
solemn litanies.

Let therefore thy Experience look to the matter diligently, and enquire with all
carefulness how many solemn litanies there have been from ancient times. Take care also to
make enquiry by calling them, not the solemn, but the greater litanies; that when, through
what the aforesaid deacon Adeodatus testified to us and what the letter of the aforesaid
bishop John acknowledges, it shall appear how many of these solemn litanies there were,
we, knowing how often the pallium used to be worn in litanies, may most willingly grant
the privilege. But do not make this enquiry of those who are put forward by the
ecclesiastics, but of others whom you know to be impartial: and whatever after careful
investigation you discover communicate to us with accuracy, that having ascertained the
truth, as we have said, we may relieve the mind of our brother and fellow-bishop, the most
reverend Marinianus.

LETTER 6.35: TO ANTHEMIUS, SUBDEACON

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

LETTER 6.37: TO COLUMBUS, BISHOP

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

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

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

LETTER 6.43: TO VENANTIUS, PATRICIAN

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

LETTER 6.44: TO JOHN, BISHOP

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

LETTER 6.46: TO FELIX, BISHOP OF PISAURUM (PESARO)

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

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

LETTER 6.48: TO URBICUS, ABBOT

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

LETTER 6.49: TO PALLADIUS, BISHOP

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

LETTER 6.50: TO QUEEN BRUNICHILD

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

LETTER 6.51: TO THE BRETHREN GOING TO ENGLAND (ANGLIAM)

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

LETTER 6.52: TO PELAGIUS AND SERENUS, BISHOPS

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

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

LETTER 6.53: TO VIRGILIUS, BISHOP

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

LETTER 6.54: TO DESIDERIUS AND SYAGRIUS, BISHOPS

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

LETTER 6.55: TO PROTASIUS, BISHOP

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

LETTER 6.56: TO STEPHEN, ABBOT

Gregory to Stephen, &c. The account given us by Augustine, servant of God, the bearer of
these presents, has made us joyful, in that he has told us that your Love is vigilant as
you ought to be; and he further affirms that the presbyters and deacons and the whole
congregation live in unanimity and concord. And, since the goodness of presidents is the
salutary rule of their subjects, we implore Almighty God to enkindle thee always in good
works by the grace of His loving-kindness, and to keep those who are committed to thee
from all temptation of diabolical deceit, and grant to them to live with thee in charity
and in the manner of life that pleases Him. But, since the enemy of the human race never
rests from plotting against our doings, so as to deceive in some part souls that are
serving God, therefore, most beloved son, we exhort thee to exercise vigilantly thy
anxious care, and so to keep those who are committed to thee by prayer and heedfulness
that the prowling wolf may find no opportunity for tearing the flock: to the end that,
when thou shall have rendered to our God unharmed those of whom thou hast undertaken the
charge, He may both of His grace repay thee with rewards for thy labour and multiply in
thee longings for eternal life.

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

LETTER 6.57: TO ARIGIUS, PATRICIAN

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

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

LETTER 6.58: TO THEODORIC AND THEODEBERT

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

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

LETTER 6.59: TO BRUNICHILD, QUEEN OF THE FRANKS

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

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

LETTER 6.60: TO EULOGIUS, BISHOP

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

Moreover to this unity of hearts we are bound also by the merits of your Holiness, since
we know that you follow profitably the ordinances of your founder, and feel how you betake
yourself with entire devotion to the bosom of your master, whence sprung the preaching of
salvation in your parts. And so, when we received the letters of your Holiness, as much as
our heart rejoiced in your brotherly visitation, so much is it oppressed with sadness for
the untold burdens which you refer to, and we groan with you in brotherly sympathy for
your grief. But, since a shaking of various kinds is extending itself everywhere, in the
midst of a common need one should grieve less for one's own, but study rather, by
patientlyenduring, to overcome what we cannot altogether avoid. But what we ourselves are
suffering from the swords of the Lombards in the daily plundering and mangling and slaying
of our citizens, we refuse to tell, lest, while speaking of our own sorrows, we should
increase yours from the sympathy which you bestow upon us.

Furthermore,a little time ago we sent to Sabinianus, who represents our Church in the
royal city, a letter from ourselves, which he should have sent on to your Fraternity . If
you have received it, we wonder why you have sent us no reply to it. And accordingly,
since caution must be taken lest the pride of any one whatever introduce offence in the
Churches, it is needful that you should carefully peruse it, and with all diligence and
full bent of mind maintain what pertains to your dignity and to the peace of the Church.
Now may Almighty God, who by the grace of His loving-kindness has conferred on you the
disposition and charity that becomes a priest, protect you in His service, and keep you
within and without from all adversity, and mercifully grant that the souls of wanderers
may be converted to Himself by your preaching. We have received with the charity that was
due to the bearer of these presents, our common son the deacon Isidore, who brought to us
the benediction of Saint Mark the evangelist. And you indeed, being resplendent in the
merit of a good life, have sent to us the sweetly smelling word, which is nigh unto
Paradise. But we, to wit because we are sinners, send you wood from the West, which, being
suitable for the building of ships, signifies the tumult of our mind, as being ever tossed
in the sea-waves; and we wished indeed to send larger pieces, but the ship was not large
enough to hold them . In the month of August, Indiction 14.

LETTER 6.61: TO CASTORIUS, NOTARY

Gregory to Castorius, &c. The magnificent Lord Andreas presses me continually about
restoring the use of the pallium in the Church of Ravenna according to ancient custom. And
thou knowest that the bishop John wrote to me that it had been the custom for the bishops
of the said Church to use the pallium in solemn litanies . Adeodatus, deacon of that
church, when he besought me earnestly on the same subject,satisfied me by oath that the
bishops of the said place were accustomed to use the pallium in litanies four times in the
year. But the aforesaid Lord Andreas says in his letters that the bishop of Ravenna was in
the habit of using the pallium in litanies at all times except in Lent. And these
litanies, which he does not blush to say were daily, he asserts to be solemn ones. Whence
I have been altogether astonished. But let thy Experience regard no man's person, no man's
words; keep the fear of God and rectitude only before thine eyes, and enquire of senior
persons, and of the Archdebon of that same Church, who would not, I think, perjure himself
for the honour of another, and of others of older standing who had been in sacred orders
before the times of bishop John, or if there are any others of riper age not in holy
orders; and let them come before the body of Saint Apollinaris, and touching his sepulchre
swear what had been the custom before the times of bishop John;

since, as thou knowest, he was a man who presumed greatly and endeavoured in his pride to
arrogate many things to himself. And whatever may be sworn to by faithful and grave men,
according to the subjoined form, we desire to be retained in the same Church. But see that
thou act not negligently, and that no one corrupt thy faithfulness and devotion in this
matter; for thy zeal I know. Act assiduously, yet so that the aforesaid Church be not
lowered in a way contrary to justice, but that it retain the usage that existed before the
times of bishop John. Moreover, for satisfying thyself, do not enquire of two or three
persons, but of as many as thou canst find of old standing and grave character, that so we
may neither deny to that Church what has been of ancient custom, nor concede to it what
has been coveted and attempted newly. But do all kindly and sweetly, so that both thy
action may be strict and thy tongue gentle. The sword which has been left at Ravenna, as
we have already written, bring hither with thee; and carefully attend to what our son
Boniface the deacon and the magnificent Maurentius the chartularius have written to thee
about.I swear by the Father, Son, and Holy Spirit, the inseparable Trinity of Divine
Power, and by this body of the blessed martyr Apollinaris, that out of favour to no
person, and without any advantage to myself intervening, I give my testimony.

But this I know, and am personally cognizant of, that, before the times of the late bishop
John, the Bishop of Ravenna, in the presence of this or that apocrisiarius of the
Apostolic See, on such and such days, had the custom of using the pallium, and I am not
aware that he had herein usurped latently, or in the absence of the apocrisiarius.

LETTER 6.63: TO GENNADIUS, PATRICIAN

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

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

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

LETTER 6.65: TO MAURICIUS, EMPEROR

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

For these reasons I beseech the Christianity of my lords, for the weal of their souls and
life of their most pious offspring, to give orders by a strict mandate for the punishment
of such as you find to be s

BOOK VII

LETTER 7.2: TO COLUMBUS, BISHOP

Gregory to Columbus, Bishop of Numidia . We received at the hands of the bearer, your
deacon, the epistle of your Fraternity, in which you informed us of what had been done
among you with regard to the person of the bishop Paul. This has been done so late that he
could not now have appeared here in person. For his Excellency also, our son Gennadius the
Patrician, sent his chancellor to us with reference to the same case. But when we had
caused enquiry to be made whether he was willing to plead against him [i.e. against the
bishop Paul] before us, he replied that he had been by no means sent with this intent but
had only brought hither certain three persons from his Church who would allege many things
against him. While, then, we neither found him prepared to commence an action, nor were
moved by the quality of those persons to regard them as fit accusers of a bishop, we could
not gainsay or offer hindrance to the often before-mentioned bishop Paul, who petitioned
us in the hope of having leave given him to resort to the royal city; but we presently
allowed him according to his petition, with two others whom he should take with him, to
set forth. If, then, there have been any things that could be reasonably said against him,
the proper course would have been for him to come here at once, and for your Fraternity to
inform us of all particulars, as you have now done.

For, as to your having signified to us that you suffer from the enmities of many on
account of our frequently visiting you by our letters, there is no doubt, most reverend
brother, that the good suffer from the grudges of the bad, and that those who are intent
on divine works are harassed by the oppositions of the perverse. But, in proportion as
these bad things are around you, ought you to be more instantly occupied with the care of
the government committed to you, and to watch for the custody of the flock of Christ; and
in proportion as the contrarietyof unrighteous men presses upon you, ought the care of
pastoral solicitude to inflame youto be more active, and very certain of the promised
reward, to the end that you may beable to offer to the chief Shepherd gain from the work
given you to do.

LETTER 7.4: TO CYRIACUS, BISHOP

Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our
common sons, George the presbyter and Theodore your deacon; and we rejoice that you have
passed from the care of ecclesiastical business to the government of souls, since,
according to the voice of the Truth, He that is faithful in a little will be faithful also
in much (Luke xvi. 10). And to the servant who administers well it is said, Because thou
hast been faithful over a few things, I will make thee ruler aver many things (Matth. xxv.
23); to whom also it is presently said further with respect to eternal retribution, Enter
thou into the joy of thy Lord. Now you say in your letter that you had exceedingly wished
for rest. But in this you shew that you have fitly assumed pastoral responsibility, since,
as a place of rule should be denied to those who covet it, so it should be offered to
those who fly from it. And no man taketh this honour unto himself, but he that is called
of God, as was Aaron (Hebr. v. 4). And again the same excellent preacher says, If one died
far all, then all died; and Christ died for all. It remaineth that they which live should
not henceforth live unto themselves, but unto him which died for them, and rose again (2
Cor. v. 14, 15). And to the shepherd of holy Church it is said, Simon, son of Jonas,
lovest thou me? Feed My sheep (John xxi. 17).

From which words it appears that, if one who is able refuses to feed the sheep of Almighty
God, he shews that he does not love the chief Shepherd. For if the Only-begotten of the
Father, for accomplishing the good of all, came forth from the secrecy of the Father into
the midst of us, what shall we say, if we prefer our secrecy to the good of our
neighbours? Thus rest is to be desired by us with all our heart; and yet for the advantage
of many it should sometimes be laid aside. For, as we ought with full desire to fly from
occupation, so, if there should be a want of some one to preach, we must needs put a
willing shoulder under the burden of occupation. And this we are taught by the conduct of
two prophets , one of whom attempted to shun the office of preaching, while the other
desired it. For to the Lord who sent him Jeremias replied saying, Ah, Lord God, I cannot
speak; far I am a child (Jer. i. 6). And when Almighty God sought for some one to preach,
saying, Whom shall I send, and who will go for us? Isaias offered himself of his own
accord, saying, Here am I, send me (Isai. vi. 8). Lo, different voices proceeded outwardly
from the two, but they flowed from the same fountain of love.

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

Moreover I find yon in your epistles seeking with great longing after serenity of mind,
and panting for tranquillity of thought apart from perturbation. But I know not in what
manner your Fraternity can attain to this. For one who has undertaken the pilotage of a
ship must needs watch all the more as he further recedes from shore, so as sometimes to
foresee from signs the coming storms; sometimes, when they come, either, if they are
small, to ride over them in a straight course, or, if they swell violently, to avoid them
as they rush on by steering sideways; and often to watch alone when all who are without
charge of the ship are at rest. How, moreover, having undertaken the burden of pastoral
charge, can you have serenity of thought, seeing that it is written, Behold giants groan
under the waters (Job xxvi. 5)? For, according to the words of John, The waters are
peoples (Rev. xvii. 15). And the groaning of giants under the waters means that whoso in
this world has increased in degree of power, as though in a sort of massive size of body,
feels the load of greater tribulation by so much the more as he has taken on himself the
care of ruling peoples. But, if the power of the Holy Spirit breathes upon the afflicted
mind, forthwith what was done bodily for the people of Israel takes place with us
spiritually.

For it is written, But the children of Israel walked upon dry land in the midst of the sea
(Exod. xiv. 29). And through the prophet the Lord promises saying, When thou passest
through the waters. I will be with thee, and the rivers shall not overflow thee (Isai.
xliii. 2). For the rivers overflow those whom the active business of this world confounds
with perturbation of mind. But he who is sustained in mind by the grace of the Holy Spirit
passes through the waters, and yet is not overflowed by the rivers, because in the midst
of crowds of peoples he so proceeds along his way as not to sink the head of his mind
beneath the active business of the world. I also, who, unworthy as I am, have come to a
place of rule, had sometimes determined to seek some place of retirement: but, seeing the
Divine counsels to be opposed to me, I submitted the neck of my heart to my Maker's yoke;
especially reflecting on this, that no hidden places whatever can save the soul without
the grace of God; and this we observe sometimes, when even saints go astray. For Lot was
righteous in the depraved city itself, and sinned on the mountain (Gen. xix.). But why
speak of these instances, when we know of greater ones? For what is pleasanter than
Paradise? What safer than Heaven? And yet man out of Paradise, and the angel from heaven,
by sinning fell. His power, then, should be sought, His grace implored, without whom we
are nowhere without fault, with whom we are nowhere without righteousness. We should,
then, take care that perturbation of thought get not the better of our minds; for it can
by no means be entirely got rid of. For whosoever is in a place of rule must needs have to
think sometimes even of earthly things, and to have a care also of external things, that
the flock committed to him may be able to subsist for accomplishing what it has to do. But
it should be most carefully seen to, that this same care pass not due measure, and that,
when lawfully admitted into the heart, it be not allowed to become excessive.

Whenceit is rightly said through Ezekiel3s3.v12.a2.w2.b7.f3 , Let not the priests shave
their heads, nor suffer their lacks to grow long; but palling let them poll their heads
(Ezek. xliv. 20=rge 19). For what are hairs in the head by signification but thoughts in
the mind? For, rising above the brain insensibly, they denote cares of the present life,
which from negligent perception, since they come on sometimes importunely, advance as it
were without our feeling them. Since, then, all who are over others ought indeed to have
outward anxieties, and yet not to devote themselves to them exceedingly, the priests are
rightly forbidden either to shave the head or to let their locks grow long, so that they
nay neither entirely cut off from themselves carnal thoughts for the life of their
subjects, nor again allow them to grow too much. And it is also there well said, Polling
let them poll their heads; meaning that the anxieties of a temporal charge should both
proceed as far as is needful, and yet should be soon cut short, lest they grow to an
immoderate length. While therefore both, through external provision administered, the life
of bodies is protected, and again intentness of heart is not hindered through the same
being immoderate, the hairs on the head of the priest are kept to cover the skin, and cut
short so as not to veil the eyes.

Furthermore, we have received in full faith your letters addressed to us, and give thanks
to Almighty God, who, by the mutual confession of the faithful, guards the coat that is
without seam woven from the top throughout, that is to say His Church, in the unity of
grace, from all rent of error; and against the deluge (so to speak) of so many sins of the
perishing world constructs an ark of many planks in which the elect of Almighty God may be
preserved unto life. For, when we in our turn send the confession of our faith to you, and
you shew your charity towards us, what are we doing in holy Church but smearing the ark
with pitch; lest any wave of error enter, and kill all the spiritual as being men, and the
carnal as being beasts. But, when you have wisely professed a right faith, it remains
doubtless that you should keep the more warily the peace of hearts, because of what the
Truth says, Have salt in yourselves, and have peace one with another (Mark ix. 50). And
Paul the apostle admonishes, saying, Endeavouring to keep the unity of the Spirit in the
bond of peace (Ephes. iv. 3). And again he says, Follow peace with all men, and holiness,
without which no man shall see God (Hebr. xii. 14). Which peace indeed you will then truly
have with us, if you turn away from the pride of a profane name, according to what the
same teacher of the Gentiles says, O Timothy, keep that which is committed to thy trust,
avoiding profane novelties of words (1 Tim. vi. 20). For indeed it is too bad, if these
who have been made preachers of humility should glory in the elation of a vain name, when
the true preacher says, But God forbid that I should glory, save in the crass of our Lord
Jesus Christ (Gal. vi. 14.). He then is truly glorious who glories not in temporal power,
but, for the name of Christ, glories in His passion. Herein therefore we embrace you from
the bottom of our heart, herein we recognize you as priests, if, rejecting the vanity of
words, you occupy the place of holiness with holy humility. For behold, we have been
scandalized by this impious appellation, and retain in our mind and express in words by no
means slight complaints.

But your Fraternity knows how the Truth says, If thou offerest thy gift before the altar,
and there rememberest that thy brother hath ought against thee, leave there thy gift, and
go thy way to be first reconciled to thy brother, and then thou shale come and after thy
gift (Matth. v. 23, 24). Herein is to be considered, that, while every fault is done away
by the offering of sacrifice, so great is the evil of offence engendered in another's
heart that from one who has so sinned the Lord accepts not the sacrifice itself which is
wont to do away sin. Take heed then with speed to wipe off cause of offence from your
heart, that Almighty God may be able to regard as acceptable the sacrifice of your
offering. Furthermore, while you have truly and accurately professed the right faith, we
find that among those whom you have held to be condemned by the most holy general synods
you have condemned a certain Eudoxius; whose name we have not found mentioned in the Latin
language either in synods or in the books of the bishops of blessed memory, Epiphanius,
Augustin, or Philaster, whom we know to have been the chief disputants against heretics .
Now if any one of the catholic Fathers really condemns him, we undoubtedly follow their
opinion. If, however, in your synodical epistle you have wished to condemn by name those
also who, apart from the holy synods, are condemned in the writings of the Fathers, your
Fraternity has mentioned too few by many; but if those whom the general synods reject,
then too many by this one. But in the midst of all these things it is to be remembered,
that in order that we may be free to profess the true faith and to order whatever has to
be done in peace and concord, we ought to pray incessantly for the life of our most serene
lords and of their offspring, that Almighty God would subdue barbarous nations under their
feet, and grant them long and happy lives, to the end that through a Christian empire the
faith which is in Christ may reign.


REGISTER OF EPISTLES (BOOK VII – BOOK IX)
=========================================

REGISTER OF EPISTLES continued

LETTER 7.5: TO CYRIACUS, BISHOP

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

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

Furthermore, I commend to your Holiness John, presbyter of Chalcedon, and Athanasius of
Isauria, that no one may set you against them by underhand misrepresentations; for I have
thoroughly examined their faith, and have found them sound in their confessions, which
have also been given in writing. Now may the Holy Trinity protect you with His hand, and
render you always vigilant anti careful in the custody of souls, to the end that in the
eternal retribution you may be counted worthy to be crowned, not only for your own work,
but also for the amelioration of your subjects,

LETTER 7.6: TO MAURICIUS AUGUSTUS

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

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

LETTER 7.7: TO PETER, DOMITIAN, AND ELPIDIUS

Gregory to Peter, Domitian, and Elpidius, Bishops . I rejoice exceedingly that you
welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-
priest. And since we have learnt from the preaching of Paul the apostle that If one member
rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with
how great exultation I rejoice with you in this thing, wherein not one member, but many
members of Christ have rejoiced. Nevertheless, so far as I have been able to consider your
Fraternity's letters on a cursory perusal, great joy has carried you away into immoderate
praise of this my brother. For you say that he has appeared in the Church like the sun, so
that you all cried out, This is the day which the Lord hath made; let us rejoice and be
glad in it (Ps. cxvii. 24) . Yet surely this is a promise of the life to come, seeing that
it is said, The righteous shall shine forth as the sun (Matth. xiii. 43; Wisd. iii. 7).
For, in whatsoever virtue any one may excel, how can he shine forth as the sun while still
in the present life, wherein The corruptible body presseth down the saul, and the earthly
tabernacle weigheth down the mind that museth upon many things (Wisd. ix. 15); wherein We
see another law in our members warring against the law of our mind, and bringing us into
captivity by the law of sin which is in our members (Rom. vii. 23);

wherein Even in ourselves we have the answer of death, that we should not trust in
ourselves (2 Cor. i. 9); wherein also the Prophet cries aloud, Fear and trembling are
canto upon me, and darkness hath covered me (Ps. liv. 6) ? For it is written also, A wise
man abideth as the sun; a fool changeth as the moan (Ecclus. xxvii. 12); where the
comparison of the sun is not applied to the splendour of his brightness, but to
perseverance in well-doing. But the good beginning of his ordination could not as yet be
praised by you with regard to perseverance. And as to your saying that you cried out, This
is the day which the Lord hath made, you ought to have considered of whom this is said.
For what comes before is this; The stone which the builders refused, the same is made the
head-stone of the corner. This is the Lord's doing, and it is marvellous in our eyes (Ps.
cxvii.22) . And with regard to this same stone it is forthwith added, This is the day
which the Lord hath made. For He who for strength of building is said to be a stone, for
the grace of illumination is called the Day, being also made, because He became incarnate.
In Him we are enjoined to rejoice and be glad, because He has overcome in us the darkness
of our error by the light of His excellence.

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

Furthermore, your Fraternity should be instant in continual prayers, that Almighty God may
guard in our aforesaid brother and fellow-priest what has been well begun, and ever lead
him on to what is better still. This should ever be the prayer of you, most holy ones, and
of the people subject to him. For the deserts of rulers and peoples are so connected with
each other that often the lives of subjects are made worse from tile fault of those who
are over them, and often the lives of pastors fall off from the ill desert of peoples. For
that the evil doings of one who is over others does very great harm to those who are under
him the Pharisees are evidence, of whom it is written, Ye shut up the kingdom of heaven
against men. For ye neither go in yourselves, neither suffer ye them that are entering to
go in (Matth. xxiii. 13). And that the fault of peoples does much harm to the life of
pastors we perceive in what David did (2 Kings ii. 24). For he, praised by the testimony
of God, he, conscious of heavenly mysteries, being inflated by the turnout of hidden
elation, sinned in numbering the people; and yet the punishment fell upon the people for
David's sin. Why was this? Because in truth according to the desert of subject peoples are
the hearts of rulers disposed. Now the righteous Judge rebuked the fault of the sinner by
visitation on those on account of whom he sinned.

But, because he himself, waxing proud of his own will, was not free from fault, he himself
also received punishment of his fault. For the fierce wrath, which smote the people
bodily, prostrated also the ruler of the people with inmost sorrow of heart. Consider
therefore these things mutually; and, even as he who is put over you and over the people
should intercede for all, so should all of you pray for his conversation and manners, that
before Almighty God both you may profit by imitation of him, and he may be aided by your
deserts. Further, let us all with one accord pray continually with great weeping to the
utmost of our powers for out most serene lords and their pious offspring, that protecting
heavenly grace may guard their lives, and subdue the necks of the nations to the Christian
empire.

LETTER 7.11: TO RUFINUS, BISHOP OF EPHESUS

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

LETTER 7.12: TO RESPECTA, ABBESS

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

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

LETTER 7.13: TO FORTUNATUS, BISHOP

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

LETTER 7.15: TO GEORGE, PRESBYTER

Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople.
Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to
return so soon: but, since I saw you pressing me importunately once and again for leave to
go, I considered that it might be a serious matter for your Love to tarry with us longer.
But, after I had learnt that you had lingeredso long on your journey owing to the
winterseason, I confess that I was sorry that you had been sent away so soon. For, if your
Love was trouble to accomplish your intended journey, it had been better that you had
lingered with me than away from me. Moreover, after your departure I learnt from
information given me by my most beloved sons the deacons that your Love had said that our
Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there
acknowledged Him as God, and delivered them from the pains due to them. With regard to
this subject I desire that your Charity should think very differently. For, when He
descended into hell, He delivered through His grace those only who both believed that He
should come and observed His precepts in their lives. For it is evident that after the
incarnation of the Lord no one can be saved, even of those who hold His faith, who have
not the life of faith; since it is written, They acknowledge that they know God, but in
deeds they deny Him (Tit. i. 16). And John says, He that saith that he knows Him, and
keepeth not His commandments, is a liar (1 John ii. 4). James also, the brother of the
Lord, writes saying, Faith without works is dead (Jam. ii. 20). If, then, believers now
are not saved without good works, while the unbelieving and reprobate without good action
were saved by our Lord descending into hell, then the lot of those who never saw the
incarnation of the Lord was better than that of these who have been born after the mystery
of His incarnation.

But what fatuity it argues to say or think this the Lord Himself testifies to His
disciples, when He says, Many kings and prophets have desired to see the things which ye
see, and have not seen them (Matth. xiii. 17; Luke x. 24). But, that I may not detain your
Love with argument of my own, learn what Philaster, in the book which he wrote about
heresies, says about this heresy. His words are these; "They are heretics who say that the
Lord descended into hell, and announced himself after death to all who were already there,
so that in acknowledging Him there they might be saved; seeing that this is contrary to
the prophet David where he says, But in hell who shall acknowledge thee (Ps. vi. 6)? And
to the Apostle; As many as have shined without law shall perish without law (Rom. ii. 12).
And with his words the blessed Augustine also agrees in the book which he wrote about
heresies.

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

LETTER 7.17: TO SABINIANUS, BISHOP

Gregory to Sabinianus, Bishop of Jadera . If thou hadst been at pains to weigh with
careful consideration the rule of ecclesiastical administration and the order of ancient
custom, neither would any fault of unlawful presumption have crept in upon thee, nor would
others have incurred danger by occasion of thy sin. Now there is no doubt that thou wast
aware how that, certain things having come to our ears about Maximus which were no Slight
bar to his advancement to the priesthood, we had not given our assent to it, and that it
was our will that he should not attain to what he strove after till there had been
adequate satisfaction concerning the things that were said. But, when thou oughtest by all
means to have observed this, it came rather to pass that he, snatching at the episcopate
with the greediness of a blind mind, inclined thee unwarily to favour him in spite of our
prohibition. But, lest even then the things that had been reported to us should remain
unexamined, he was summoned to come hither by letters from us. And, when he was so
perversely inclined as to defer doing so, we took care to admonish him in repeated
letters, under pain of interdiction from communion, to make haste to come to us for his
purification, putting aside all excuses: but he chose rather to submit to excommunication
than to evince obedience. Whence the result is (awful to be said), that the pravity of his
perverse disposition involves others in his own perdition.

Now however, inasmuch as we have learnt that thou dissentest from his wickedness, we
exhort thee by the present writing (that so it may profit thy soul to have severed
thyself, even though late, from him) that thou henceforth neither communicate with him nor
make mention of his name in the sacred solemnities of mass; and also that thou defer not
coming to us without delay, yea and bring others with thee too, such as thou canst,
whether bishops or other religious persons, so that (the cause being thoroughly examined),
both your absolution, should the case require it, may fittingly and decently ensue, and
that those who have fallen into the sin of the like temerity may be recalled to the way of
salvation, with the help of the blessed Peter, Prince of the apostles, by an arrangement
well-pleasing to Christ. Moreover, let any bishop or religious person that may come to us
know that he will sustain noprejudice or injustice, but that all will be arranged so as to
please our Redeemer after full ascertainment of the truth; to the end that even from our
way of ordering the matter, with the Lord's approval, it may appear to all that we are not
moved by private grudge against any man, but by zeal for God and for the adjustment of
ecclesiastical order.

LETTER 7.19: TO MARINIANUS, ARCHBISHOP

Gregory to Marinianus, Archbishop of Ravenna . Your Fraternity has been long aware after
what manner the Church of Ariminum has been hitherto deprived of pastoral government by
reason of the known bodily affliction of the priest who was ordained by us . Now we, moved
by the prayers of the inhabitants of that place, having frequently exhorted him to return
with the help of the Lord to his Church, if he should feel himself relieved from this
affliction of the head whereby he was kept away, he has been expected now for four years
since the leave of absence given him. And, when at the instance of clergy and citizens who
have come from thence anti urged us with entreaties, we urgently exhorted him to return
with them, the Lord helping him, if able to do so, he begged of us by a supplication in
writing , that, inasmuch as by reason of this affliction wherewith he is held he can in no
wise rise to the government of the same Church, or to the office undertaken by him, we
should ordain a bishop to this same Church. Hence, seeing that the charge laid upon us of
caring for all the Churches constrains us to see that pastoral guardianship be no longer
wanting to the flock of the faithful, and being compelled by their entreaties, and by his
renunciation on the ground of his own inability, we have resolved that a bishop should be
ordained to this same Church of Ariminum:

and, having issued our precept according to custom, we have not failed to admonish the
clergy and people of the same Church, to the end that they may concur with concordant
provision to choose for themselves a prelate . We therefore exhort your Fraternity that
him whom all with one consent shall choose (as they themselves also have requested leave
to do) you cause to be summoned before you; and test him by cautious enquiry on all sides.
And if, by favour of the Lord, none of the things that are punished with death in the text
of the Heptateuch are found in him, and if, on the report of trustworthy persons, his life
should approve itself to you, send him to us with the certification of his election,
adding your own letter of testification, to the end that a prelate of this same Church
may, under the ordering of the Lord, be by us consecrated.

LETTER 7.20: TO THE CLERGY AND PEOPLE ARIMINUM

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

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

LETTER 7.23: TO FORTUNATUS AND ANTHEMIUS

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

LETTER 7.25: TO GREGORIA

Gregory to Gregoria, Lady of the Bed-chamber (cubicularioe) to Augusta. I have received
the longed for letters of your Sweetness, in which you have been at pains all through to
accuse yourself of a multitude of sins: but I know that you fervently love the Almighty
Lord, and I trust in His mercy that the sentence which was pronounced with regard to a
certain holy woman proceeds from the month of the Truth with regard to you: Her sins,
which are many, are forgiven her, for she loved much (Luke vii. 47). And how they were
forgiven is shewn also by what follows afterwards; that she sat at the Lord's feet, and
heard the word from His mouth (Luke x. 39) . For, being rapt in the contemplative, she had
transcended the active life, which Martha her sister still pursued (Ib. 40). She also
sought earnestly her buried Lord, and, stooping over the sepulchre, found not His body.
But, even when the disciples went away, she remained standing before the door of the
sepulchre, and whom she sought as dead, Him she was counted worthy to see alive, and
announced to the disciples that He had risen again. And this was by the wonderful
dispensation of the loving-kindness of God, that life should be announced by a woman's
mouth, because by a woman's mouth had been the first taste of death in Paradise. And at
another time also, with another Mary, she saw the Lord after His resurrection, and held
His feet. Bring before your eyes, I pray you, what hands held whose feet.

That woman who had been a sinner in the city, those hands which had been polluted with
iniquity, touched the feet of Him who sits at the right hand of the Father above all the
angels. Let us estimate, if we can, what those bowels of heavenly loving-kindness are,
that a woman who had been plunged through sin into the whirlpool's depth should be thus
lifted high on the wing of love through grace. It is fulfilled, sweetdaughter, it is
fulfilled, what was promised to us by the prophetic voice concerning this time of the holy
Church: And in that day the house of David shall be an open fountain for ablution of the
sinner and of her that is unclean (Zach. xiii. 1). For the house of David is an open
fountain for ablution to us sinners, because we are washed from the filth of our
iniquities by mercy now disclosed through the son of David our Saviour.

But as to what thy Sweetness has added in thy letters, namely that thou wilt continue to
be urgent with me till I write that it has been revealed to me that thy sins are forgiven,
thou hast demanded a difficult, nay even an unprofitable thing; difficult indeed, because
I am unworthy of having a revelation made to me; but unprofitable, because thou oughtest
not to become secure about thy sins, except when in the last day of thy life thou shall be
able no longer to bewail them. But, until that day comes, thou oughtest, ever suspicious
and ever fearful, to be afraid of faults, and wash them with daily tears. Assuredly the
apostle Paul had already ascended into the third heaven, had also been caught up into
Paradise, and heard secret words which it was not lawful for a man to speak (2 Cor. xii.
2, &c.), and yet, still fearful, he said, I keep under my body, and bring it into
subjection, lest that by any means, while preaching to others, I myself should become a
castaway (1 Cor. ix. 27). One who is caught up into heaven still fears; and shall one
whose conversation is still on earth desire already not to fear? Consider, most sweet
daughter, that security is wont to be the mother of carelessness. Thou oughtest not, then,
in this life to have security, whereby thou mayest be rendered careless. For it is
written, Happy is the man that is always afraid (Prov. xxviii. 14).

And again it is written, Serve the Lord in fear, and rejoice unto him with trembling (Ps.
ii. 11). In short, then, it must needs be that in the time of this life trembling possess
your soul, to the end that it may hereafter rejoice without end through the joy of
security. May Almighty God fill your soul with the grace of His Holy Spirit, and, after
the tears which you daily shed in prayer, bring you to eternal joys.

LETTER 7.26: TO THEOCTISTA, PATRICIAN

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

For there are two kinds of compunction, as you know: one that is afraid of eternal pains,
the other that sighs for heavenly rewards; since the soul that is athirst for God is first
moved to compunction by fear, and afterwards by love. For in the first place it is
affected to tears because, while recollecting its evil doings, it fears to suffer for them
eternal punishments. But, when fear has died away in the anxiety of a long sorrow, a
certain security has birth from a sense of pardon; and the mind is enflamed with love of
heavenly joys. And one who previously wept for fear of punishment begins afterwards to
weep most bitterly for being kept back from the kingdom. For the soul contemplates what
are those choirs of angels, what is the very society of blessed spirits, what the vision
of the inward brightness of God; and laments more for the lack of unending good than it
wept before when it feared eternal evil; and thus it comes to pass that the compunction of
fear, when perfected, draws the mind to the compunction of love. All this is well
described in the sacred and true history, understood figuratively, which says, Axa the
daughter of Caleph sighed sitting on an ass. And her father said to her, What wouldest
than? Who answered, Give me a blessing, Thou hast given me a South and dry land; give me
also a watered land. And her father gave her the upper springs, and the nether springs
(Josh. xv. 18) .

For indeed Axa sits on an ass, when the soul presides over the irrational motions of the
flesh. And sighing she seeks a watered land from her father, because the grace of tears is
to be sought with great longing from our Creator. For there are some who have already
freely received the gift of speaking in behalf of justice, of protecting the oppressed, of
giving of their own to the needy, of having ardour of faith, but have not yet the grace of
tears. These, that is to say, have a South and dry land, but still need springs of water;
because, while they are occupied in good works, wherein they are great and fervent, they
have still sore need (either from fear of punishment, or from love of the heavenly
kingdom) to lament the sins which they cannot be without while they live. But since, as I
have said, there are two kinds of compunction, her father gave her the upper springs and
the nether springs. For the soul receives the upper springs, when she afflicts herself in
tears for desire of the heavenly kingdom; but she receives the nether springs, when she
shudders with weeping at the punishments of hell. And indeed the nether springs are given
first, and the upper springs afterwards. But, because the compunction of love is far above
the other indignity, there was need for the upper springs to be mentioned first, and the
nether springs afterwards.

You then, who through the operation of the Almighty Lord know by experience both kinds of
compunction, ought anxiously to try to discover day by day how much you are profiling your
most serene mistress by your words. Further, I beg you to take especial care to instruct
in good morals the little lords whom you are bringing up, and to admonish the glorious
eunuchs who are appointed to attend them that they should speak to them such things as may
move their minds to mutual charity between themselves and to gentleness towards subjects;
lest, if they should conceive now any grudge against each other, it should break out
openly hereafter. For in truth the words of those who bring up children will be either
milk, if they are good, or poison if they are evil. Let them therefore so speak now to the
little ones that the latter may shew hereafter what good words they had sucked from the
months of those who nursed them.

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

They do indeed receive fourscore pounds a year from the possessions of Saint Peter, Prince
of the apostles. But what is this for so great a multitude, especially in this city, where
everything is so dear? Their life, moreover, is such, and strict to such a degree in tears
and abstinence, that we believe that, but for them, not one of us could have subsisted for
so many years in this place among the swords of the Lombards. Furthermore, I send you, as
a blessing from Saint Peter the apostle, a key from his most sacred body; with respect to
which key the miracle has been wrought which I now relate. A certain Lombard, having found
it on his entrance into a city in the parts beyond the Po, and, paying no regard to it as
Saint Peter's key, but wishing to make something of it for himself in that he saw it to be
of gold, took out a knife to cut it. But presently seized by a spirit, he plunged the
knife wherewith he had thought to cut it into his own throat, and in the same hour fell
down dead. And when Autharith, king of the Lombards , and many others belonging to him
came to the place, and he who had stabbed himself was lying apart in one place dead, and
this key on the ground in another, exceeding fear came upon all, so that no one ventured
to lift this same key from the ground. Then a certain Lombard who was a Catholic, and
known to be given to prayer and almsgiving, Minulf by name, was called, and himself lifted
it from the ground. But Autharith, in consideration of this miracle, made another golden
key, and sent it along with this to my predecessor of holy memory, declaring what kind of
miracle had through it occurred. I have taken thought, then, to send your Excellence this
key, through which Almighty God cut off a proud and faithless man, that through it you who
fear and love Him may be enabled to have both present and eternal welfare.

LETTER 7.27: TO ANASTASIUS, BISHOP

Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common
son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the
words have flowed not from your tongue but from your soul. And it is not surprising that
one speaks well who lives perfectly. And, since you have learnt, through the Spirit
teaching you in the school of the heart, the precepts of life-to despise all earthly
things and to speed to the heavenly country,-in proportion as you have advanced in good
you think what is good of others. But, when I heard many things said in the letters of
your Blessedness in praise of me, I understood your intention; how that you wished to
describe not what I am, but what I ought to be. But as to your saying that I ought to
remember my manner of life, and on no account give place to the malignant spirit who seeks
to sift souls, I indeed recollect myself to have been always of bad manner of life, and
hasten to overcome and put an end to this my manner of life, if I can. If however, as you
believe, I have had anything good in me, I trust in the help of Almighty God that I have
not forgotten it.

But your Holiness, as I see, by the words of sweetness at the beginning and the words that
follow, has wished your letter to be like a bee, which carries both honey and a sting,
satiating me with the honey and piercing me with the sting. But meanwhile I return to
meditation on the words of Solomon, That better are the wounds of one that loves than the
kisses of a flattering foe (Prov. xxvii. 6). Thus, as to your saying that we ought not to
give occasion of offence for no cause at all, this is what your son, our most pious Lord
(for whose life we ought continually to pray) has already written repeatedly; and what he
says out of power I know that you say out of love. Nor do I wonder that you have made use
of imperial language in your letters, since there is a very close relationship between
love and power. For both presume in a princely way; both ever speak with authority.

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

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

LETTER 7.28: TO THEODORE, PHYSICIAN

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

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

LETTER 7.30: TO NARSES, THE RELIGIOUS (NARSAE RELEGIOSO)

Gregory to Narses, &c. When I was sending Romanus the guardian (defensorem) to the royal
city, he sought long your letters, but they could not be found: but afterwards they were
found among many letters from other persons, your Sweetness, therein telling me of your
afflictions and tribulations of spirit, and making known the oppositions to you of bad
men. But, I pray you, in all this recall to your mind what I believe too that you never
forget, That all who will live godly in Christ stiffer persecution. (2 Tim. iii. 12). And
with regard to this I confidently say that you would live less godly if you suffered
persecution less. For let us hear what else the same teacher of the Gentiles says to his
disciples; Yourselves know, brethren, our entrance in unto you, that it was not in vain;
for we lead before suffered and been shamefully entreated (1 Thess. ii. 1). Lo, most sweet
son, the holy preacher declared that his entrance would have been of no effect, if he had
not been shamefully entreated; and thy Charity wishes to say good things, but refuses to
endure evil things. Wherefore thou must needs gird thyself up more tightly in the midst of
adverse circumstances, that adversity itself may the more increase thy desire for the love
of God and thy earnestness in good works. So the seeds of harvests germinate the more
fruitfully for being covered over with frost; so fire is kept down by a blast, that it may
grow greater.

I know indeed that from the perverse speeches of so many evil tongues thou endurest a
violent storm, and bearest in thy soul billows of contradictions. But remember what the
Lord says by the Psalmist, I heard thee in the secret place of storm; I proved thee at the
waters of contradiction (Psal. lxxx. 8) . For, if in the midst of them that contradict
thou doest the things that are of God, then thou art proved a true worker. Further, your
most sweet Charity has written to me that I should write something in the way of
admonition to the monasteries which, through your prayers and influence, have been
instituted by our son the Lord Paul. But, if they are vessels of God, I know that they
have through the grace of compunction a fountain of wisdom within, and ought not to take
in the little drops of my dryness. Further, your perfect wisdom recollects that in
Paradise there was no rain, but a fountain ascended from the midst of Paradise to water
the face of the ground. Those souls, then, that through the grace of compunction have a
fountain in themselves have no need of rain from another's tongue.

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

Further, I beg you to greet in my behalf the Lord Alexander and the Lord Theodorus. But
with respect to your saying in your letter that I ought to write to my most excellent
daughter the lady Gurdia, and her most holy daughter the lady Theoctista , and their
magnificent husbands, the Lord Marinus and the Lord Christidorus, and to give them some
admonition about their souls, your most sweet Greatness well knows that there are none at
present in the city of Constantinople who can translate well into Greek what has been
dictated in Latin. For keeping to the words, but attending little to the sense, they both
fail to make the words understood and also mangle the sense. On this account I have
written shortly to my aforesaid daughter the lady Gurdia; but have not addressed the
others. Further, I have sent you two camisiae and four oraria, which I beg may be humbly
offered, with the blessing of St. Peter, to the aforesaid men. Besides, a certain person
on his death has left me by will a little boy; taking thought for whose soul, I have sent
him to your Sweetness, that he may live in this world in the service of one through whom
he may be able to attain to the liberty of heaven.

Further, I beg your most sweet Charity to visit frequently my most beloved son, the deacon
Anatolius, whom I have sent to represent the Church in the royal city, that after the
toils which he endures in secular causes he may find rest with you in the word of God, and
wipe away the sweat of this his earthly toil as it were with a kind of white napkin.
Commend him to all who are known to you, though I am sure that, if he is perfectly known,
he needs no commendation. Yet do you shew with regard to him how much you love the holy
apostle Peter, and me. Now may Almighty God guard your Charity, to me most sweet, from
enemies within and without, and, when it shall please Him, bring you to heavenly kingdoms.

LETTER 7.31: TO CYRIACUS, BISHOP

Gregory to Cyriacus, Bishop of Constantinople. We have received the letters of four
Blessedness, which speak to us in words not of the tongue but of the soul. For they open
to me your mind, which, however, was not closed to me, since of myself I retain experience
of the same sweetness. Wherefore I return thanks continually to Almighty God, since, if
charity the mother of virtues abides in your heart towards us, you will never lose the
branches of good works, seeing that you retain the very root of goodness. You ought, then,
to shew the beauty of this charity to me and to all your brethren by this good work in the
first place,- your hastening to discard that word of pride whereby grave offence is
engendered in the Churches, thus fulfilling in all ways what is written, Endeavouring to
keep the unity of the Spirit in the bond of peace (Ephes. iv. 3): and again, Give none
occasion to the adversary to speak reproachfully (1 Tim. v. 14). For then will true
charity be displayed, if there is no schism among us through an example of pride, For, as
for me, I call Jesus to witness in my soul, that to no one among men from the highest to
the lowest do I wish to give occasion of offence. I desire that all should be great and
honourable, yet so that their honour detract not from the honour of Almighty God. For
whoso covets to be honoured against God to me is not honourable.

But, that you may learn what good will I have towards your Blessedness, I have sent my son
the deacon Anatolius to the feet of our most pious lords, for satisfying their Piety and
your Fraternity that I desire to injure no man in this matter, but to keep the humility
that is pleasing to God, and the concord of holy Church. And because Antichrist, the enemy
of God, is near at hand, I studiously desire the he may not find anything belonging. to
himself, not only in the manners, but even in the titles of priests. Let then what has
been introduced after a new fashion be removed in like manner as it was brought in, and
peace in the Lord will remain with us inviolate. For what pleasantness, what charity, will
there be amongst us, if we cheer ourselves up with words, while we are galled by facts?
Let then your Holiness so act that we may feel in our inmost hearts the good things you
speak of, to the end that, the hearts of priests being in unanimity, when we supplicate
for the life of our most pious lords, we may be counted worthy to be heard all the more as
peace illuminates your prayers before the eyes of God, and no stain of discord darkens
them.

LETTER 7.32: TO ANASTASLUS, PRESBYTERS

Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth
forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy
habitual life and lately also in thy epistle; wherein I find two persons at issue with
regard to virtues; that is to say, thyself contending for charity, and another for fear
and humility. And, though occupied with many things, though ignorant of the Greek
language, I have nevertheless sat as judge of your contention. But, in very truth, thou
hast, in my judgment, thyself conquered thy opponent by the apostolical sentence, which I
proffered to you during your contention, That there is no fear in charity,, but perfect
charity casteth out fear; because fear hath torment. He that feareth is not made perfect
in charity. I know then how much thy Fraternity is made perfect in charity. And, since
thou lovest Almighty God much, thou oughtest to presume on thy neighhour much. For it is
not places or ranks that make us neighbours to our Creator; but either our good deserts
join us to Him, or our bad deserts separate us from Him. Since, then, it is still
uncertain what any one is inwardly, how was it that thou wast afraid to write, ignorant as
thou art as to which of us two is the superior? And indeed that thou livest well I know,
but I am conscious myself of being burdened by many sins.

And though thou art thyself a sinner, still thou art much better than I, since thou
bearest thine own sins only, but I those also of the persons committed to me. In this,
then, I look upon thee as lofty, in this I look upon thee as great, that in a great place
and lofty before human eyes thou hast not felt thyself advanced at all. For therein, while
honour is paid thee by men outwardly, thy mind is sunk into depths, because burdened by
distracting cares. But tO thee Almighty God has done as it is written; He hath laid down
ascents in the heart, in the valley of tears (Ps. lxxxiii. 6). To me, however, thou
mightest have appeared far loftier, far more sublime, hadst thou never undertaken the
leadership of the monastery which is called Neas, seeing that in that monastery, as I
hear, there is indeed an appearance of monks kept up, but many secular things are done
under the garb of sanctity. But even to this I shall think that heavenly grace has brought
thee, if what in that place displeases Almighty God should be corrected under thy
guidance.

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

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

LETTER 7.33: TO MAURICIUS AUGUSTUS

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

I have however taken care to admonish earnestly the same my brother and fellow-bishop
that, if he desires to have peace and concord with all, he must refrain from the
appellation of a foolish title. As to this, the piety of my lords has charged me in their
orders, saying that offence ought not to be engendered among us for the appellation of a
frivolous name. But I beseech your imperial Piety to consider that some frivolous things
are very harmless, and others exceedingly harmful. Is it not the case that, when
Antichrist comes and calls himself God, it will be very frivolous, and yet exceedingly
pernicious? If we regard the quantity of the language used, there are but a few syllables;
but if the weight of the wrong, there is universal disaster. Now I confidently say
thatwhosoever calls himself, or desires to be called, Universal Priest, is in his elation
the precursor of Antichrist, because he proudly puts himself above all others. Nor is it
by dissimilar pride that he is led into error; for, as that perverse one wishes to appear
as above all men, so whosoever this one is who covets being called sole priest, he extols
himself above all other priests. But, since the Truth says, Every one that exalteth
himself shall be humbled (Luke xiv. 11; xviii. 14), I know that every kind of elation is
the sooner burst as it is the more inflated.

Let then your Piety charge those who have fallen into an example of pride not to generate
any offence by the appellation of a frivolous name. For I, a sinner, who by the help of
God retain humility, need not to be admonished to humility. Now may Almighty God long
guard the life of our most serene Lord for the peace of holy Church and the advantage of
the Roman republic. For we are sure, that if you live who fear the. Lord of heaven, you
will allow no proud doings to prevail against the truth.

LETTER 7.34: TO EULOGIUS, BISHOP

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

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

Furthermore three years ago, with reference to the case of the monks of Isauria, who were
accused as being heretics , my brother and fellow-bishop the Lord John once sent me
letters for my satisfaction, in which he attempted to shew that they had contradicted the
definitions of the synod of Ephesus; and he forwarded to me certain chapters, purporting
to be those of the same synod, which they were said to oppose . Now among other things it
was in these chapters asserted concerning the soul of Adam, that by sin it did not die, in
that the devil does not enter into the heart of man; and that whoso said it was so was
anathema. When this was read to me I was much grieved. For if the soul of Adam, who was
the first to sin, did not die by sin, how was it said to him concerning the forbidden
tree, In the day that ye eat thereof ye shall surely die (Gen. ii. 17)? And certainly Adam
and Eve ate of the forbidden tree, and yet in their flesh they lived afterwards more than
nine hundred years. It is therefore evident that in his flesh he did not die. If then he
did not die in his soul, the impious conclusion follows that God pronounced a false
sentence concerning him, when He said that in the day that he ate he should die. But far
be this error, far be it from the true faith.

For what we say is, that the first than died in soul in the day that he sinned, and that
through him the whole human race is condemned in this penalty of death and corruption. But
through the second man we trust that we can be freed, both now from the death of the soul,
and hereafter from all corruption of the flesh in the eternal resurrection:-as moreover we
said to the aforesaid representatives; `We say that the soul of Adam died by sin, not from
the substance of living, but from the quality of living. For, inasmuch as substance is one
thing, and quality another, his soul did not so die as not to be, but so died as not to be
blessed. Yet this same Adam returned afterwards to life through penitence.' But that the
devil enters into the heart of man cannot be denied, if the Gospel is believed. For it is
there written, And after the sop Satan entered into him (John xiii. 27). And again it is
therein also said, When the devil had now put himself into the heart of Judas, that Judas
should betray Him (Ibid. 2). He that denies this falls into Pelagian heresy. Seeing then
that, having examined the Ephesine synod, we found nothing of the kind to be contained
therein, we caused to be brought to us also a very old Codex of the same synod from the
Church of Ravenna, and we found it to agree with the report of the synod which we have so
as to differ in no respect, and to contain nothing else in its decree of anathema and
rejection, except that they reject the twelve chapters of Cyril of blessed memory.But this
whole argument we set forth much more fully and particularly to his representatives when
they were with us, and most fully satisfied them. Wherefore lest either these or any like
things should creep in yonder, so as to cause offence to holy Church, it is necessary for
us to indicate these things to your Holiness. And, although we know our brother and
fellow-bishop Cyriacus to be orthodox, yet on account of others we ought to be cautious,
that the seeds of error may be trampled down before they spring up to public view.

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

LETTER 7.35: TO DOMINICUS, BISHOP

Gregory to Dominicus, Bishop of Carthage. Though we believe that thy Fraternity gives
attention with pastoral vigilance to the care of monasteries, yet we think it necessary to
inform you of what we have learnt about a monastery in the African province. Now the abbot
Cumquodeus, the bearer of these presents, complaints that, if at any, time he wishes to
restrain under regular discipline the monks over whom he presides, they at once leave the
monastery, and are allowed to wander wherever they will. Seeing, then, that this is both
altogether pernicious to themselves and also sets an example of perdition to others, we
exhort your Fraternity that, if it is so, you should bring ecclesiastical censure to bear
upon them, and withhold them by suitable punishment from such undoubted presumption; and
that you should so bring them to obedience by salubrious provision, subduing their proud
minds to the yoke of discipline, that correction may recall from guilt others whom their
example might have provoked to similar transgression, and teach them to obey their
superiors, as is fit. But, since he tells us that stray monks are defended by some
bishops, let your Fraternity give careful attention to this, and restrain them by your
menaces in all ways from such defence. The month of July, Indiction 15.

LETTER 7.38: TO DONUS, BISHOP

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

LETTER 7.39: TO JOHN, BISHOP

Gregory to John, Bishop of Syracuse. Lest attention to secular affairs should disjoin the
hearts of religious men (which God forbid) from mutual charity, very earnest endeavour
should be made to bring any matter that has come into dispute to the easiest possible
termination. Since, then, from the information of Caesarius, abbot of St. Peter's
monastery, constituted in a place called Baias, we find that between him and John, abbot
of St. Lucia's monastery, constituted in the city of Syracuse, there has arisen a serious
question about certain boundaries, we, lest this contention should be prolonged between
them, have taken thought for their dispute being terminated by the determination of a
land-measurer. And accordingly we have written to the defensor Fantinus, bidding him
direct John the land-measurer, who has gone from Rome to Panormus, to resort to your
Fraternity. We exhort, therefore, that you go with him to the places about which there is
contention, and, both parties having been brought together, cause the places in dispute to
have their boundaries defined in your presence, though still with a claim of prescription
for forty years preserved to either party. But, whatever may be determined, let it be your
Fraternity's anxious and studious care to have it so observed that no strife may
henceforth be stirred up anew, nor any further complaint reach us.

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

LETTER 7.40: TO EULOGIUS, BISHOP

Gregory to Eulogius, Bishop of Alexandria. Your most sweet Holiness has spoken much in
your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he
himself now sits on it in the persons of his successors. And indeed I acknowledge myself
to be unworthy, not only in the dignity of such as preside, but even in the number of such
as stand. But I gladly accepted all that has been s

BOOK VIII

LETTER 8.1: TO PETER, BISHOP

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

Further, we send thy Fraternity fifty solidi for procuring vestments for those who are to
be baptized; and we have also caused to be given to the presbyter of the Church situated
in Mount Negeugnus the possession which thy Fraternity has asked for, so that its value
may be deducted from the money that he had been accustomed to receive. Further, your
Fraternity has asked to be allowed to make for yourself an episcopal residence in the
church that is not far from the same mountain; which proposal I most gladly accede to,
since the nearer you are, the more will you be able to do good to the souls that are
there. In consideration of your Holiness's intercessions for him we have made the bearer
of these presents an acolyte, and have sent him back to attend upon you, in order that, if
he should be of still more service in winning souls, he may be in a position to be still
further advanced.

Gregory to Anastasius, Patriarch of Antioch. I have received the letters of your most
sweet Blessedness, which flowed with tears for words. For I saw in them a cloud flying
aloft as clouds do; but, though it carried with it a darkness of sorrow, I could not
easily discover at its commencement whence it came or whither it was going, since by
reason of the darkness I speak of I did not fully understand its origin. Yet it becomes
you, most holy ones, ever to recall to mind what the preacher to the Gentiles says; In the
last times perilous times shall be at hand, and there shall be men loving themselves,
covetous, lifted up (1 Tim. iv. 1); and what follows, which it would be a trouble for me
to speak, and which is not necessary for you to hear. Lo, in your holy old age, your
Blessedness labours under many tribulations; but consider in whose seat you sit . Is it
not in his to whom it was said by the voice of the truth, When thou shalt be old, another
shall gird thee and carry thee whether thou wouldest not (Joh. xxi. 18)? But in saying
this I recollect that your Holiness even from your youth hastoiled under many adversities.
Say then with the good king, I will think again over all my years in the bitterness of my
soul (Isai. xxxviii. 15). For there are many who, as you say in your letter, make to
themselves pastime over our wounds:

but we know who said, Ye shall lament and weep, but the world shall rejoice; and ye shall
be sorrowful (Joh. xvi. 20): where also he forthwith adds, But your sorrow shall be turned
into joy, But, since we already suffer what was foretold, it remains that we should also
hope for what was promised. For as to these of whom you say that they themselves lay on
the burdens which they ought to have lightened, I know that they are those who come in
sheep's clothing, and inwardly are ravening wolves (Matth. vii.). But They are so much the
more to be endured as they persecute us not only with a malicious mind, but also in
religious guise. And in that they desire to have to themselves above others what it were
not fit that they should have even with their brethren, we are in no wise disturbed at
this, since we trust in Almighty God that those who desire what belongs to others will be
the sooner deprived even of what is their own. For we know who said, That every one that
exalteth himself shall be abased (Luke xiv. 11). And again it is written, Before a fall
the heart is exalted (Prov. xvi. 18).

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

Further, what ills we suffer from the swords of barbarians, and what from the perversity
of judges, I shrink from relating to your Blessedness, lest I should increase your
groaning, which I ought to diminish by consolation. But in all these things the precepts
of our Master comfort me, who says, These things have I

BOOK IX

LETTER 9.1: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI)

Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not
an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of
an eider does not draw through his example the hearts of the younger into ruin. But, when
an eider sets an example to the young for their ruin, he is to be smitten with severe
rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the
prophet says, The sinner being an hundred years old is accursed (Isai. lxv. 20). But so
great wickedness has been reported to us of thy old age that, unless we were humanely
disposed, we should smite thee with a definitive curse. For it has been told me that on
the Lord's day, before celebrating the solemnities of mass, thou wentest forth to plough
up the crop of the bearer of these presents, and after ploughing it up didst celebrate the
solemnities of mass. Also, after the solemnities of mass thou didst not fear to root up
the landmarks of that possession. What punishment ought to follow such deeds all who hear
of them know. We had, however, been in doubt as to so great perversity in thee as this;
but our son Cyriacus the abbot , having been questioned by us, declared that when he was
at Caralis he knew it to be the case.

And, seeing that we still spare thy gray hairs, bethink thee at length, old man, and
restrain thyself from such levity of behaviour, and perversity of deeds. The nearer thou
art approaching death, the more careful and fearful oughtest thou to become. And indeed a
sentence of punishment had been launched against thee; but, since we know thy simplicity
accompanying thy old age, we meanwhile hold our peace. Those, however, by whose advice
thou hast done these things we decree to be excommunicated for two months; but so that, if
within the space of two months anything should happen to them after the manner of humanity
they be not deprived of the blessing of the viaticum. But do thou henceforth be cautious
to stand aloof from their counsels, lest, if thou be their disciple in evil whose master
thou oughtest to have been in good, we no longer spare either thy simplicity or thy old
age.

LETTER 9.2: TO VITALIS, GUARDIAN (DEFENSOREM) OF SARDINIA

Gregory to Vitalis, &c. What we have learnt about our brother the bishop Januarius the
bearers of these presents, as well as the copies of our letters, will sufficiently inform
you; and so let thy Experience judiciously carry into effect the excommunication which we
have decreed to be pronounced on his perverse counsellors, that they may learn by falling
not to walk unwarily. Moreover, we have sent back by Redemptus the guardian (defensorem),
the bearer of these presents, the wheat which had been sent to us under the name of a
present. Let thy experience see that neither thou nor he who brought it presume to partake
of anything out of it as a bounty , but restore the whole of it without abatement to the
several persons, or to all of them together, and send me their receipts for the value;
for, should I ascertain that anything has been done otherwise than as I direct, I will
visit the offence with no slight severity.

LETTER 9.3: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI)

Gregory to Januarius, &c. The most distinguished lady Nereida has complained to us that
your Fraternity does not blush to exact from her a hundred solidi for the burial of her
daughter, and would bring upon her the additional vexation of expense over and above her
groans of sorrow. Now, if the truth is so, it being a very serious thing and far from a
priest's office to require a price for earth that is granted to rottenness, and to wish to
make profit out of another's grief, let your Fraternity refrain from this demand, and be
no more troublesome to her, especially as she tells us that Hortulanus, to whom she
asserts she bore this daughter, had formerly been munificent to your Church in no small
degree. Now as to this abuse, we ourselves, after we had by God's permission acceded to
the dignity of the episcopate, forbade it entirely in our Church, and by no means
permitted the evil custom to be taken up anew, remembering that, when Abraham demanded for
a price a sepulchre for the burial of his wife's body from the sons of Emor, that is from
Ephron the son of Seer, the latter refused to accept a price, lest he should appear to
have made profit out of a corpse (Gen. xxiii.). If then a man that was a pagan showed such
great consideration, how much more ought we, who are called priests, not to do this thing?

Wherefore I admonish you that this abuse, which comes of avarice, be not ventured on any
more, even in the case of strangers. But, if at any time you allow any one to be buried in
your Church, and the parents, relations, or heirs of such person should of their own
accord wish to offer something for lights, we do not forbid it to be accepted. But we
altogether forbid anything to be asked for or exacted, this being a very irreligious
proceeding, lest (which God forbid) the Church should haply be spoken of as venal, or you
should seem to take joy in men's deaths, if you endeavour in any way whatever to seek
profit out of their corpses. With regard to other cases included in the petition of the
aforesaid Nereida, we exhort thee, if possible, to settle them by an amicable arrangement,
or certainly not to omit sending an instructed person to the court, deputed by us, for
which purpose we have sent to your parts Redemptus our guardian (defensorem), the bearer
of these presents, that he may compel the parties to appear for trial, and carry out with
summary execution what may be adjudged.


REGISTER OF EPISTLES (BOOK IX)
==============================

REGISTER OF EPISTLES continued

LETTER 9.4: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI)

Gregory to Januarius, a Bishop of Sardinia. We knew before the letter of your Fraternity
reached us what our enemies had effected in Sardinia. And, having for some time feared
that this would be so, we now groan with you on what we foresaw having come to pass. But,
if attention had been paid to what we wrote to our most excellent son Gennadius , as well
as to yourself, telling you that this would be so, the enemy would either not have come
into your regions, or, when they came, they would have incurred the danger which they have
caused. Even now, then, let what has happened sharpen your vigilance for the future. For
we, too, by no means omit whatever we are able to do for good, the Lord helping us. Know,
moreover, that the abbot whom, now a considerable time ago, we sent to Agilulph, has by
the mercy of God arranged a peace with him, so far as was directed in writing by the most
excellent Exarch. And so, till such time as the agreements for the confirmation of this
peace shall be drawn up, lest perchance our enemies during the present delay should be
inclined to come again into those parts, do you cause watches of the walls to be kept up,
and careful attention given in all places. And we trust in the power of our Redeemer that
the incursions or plots of our adversaries will not injure you anew.

As to your saying in your letter that many persons lay complaints against you before us,
this is true; but among various things nothing has distressed us so much as what our most
beloved son, the abbot Cyriacus, has reported to us; namely, that on the Lord's day before
mass you caused a crop of corn to be ploughed up in the field which is in the possession
of Donatus, and, as if that were not enough, went, after the sacrifice was finished, in
person to the place, and dug up the boundaries . For this reason I exhort thee to consider
with anxious attention the office which thou bearest, and to avoid entirely whatever may
injure thy reputation or thy soul, and let no one persuade thee to do the like again. For
know that thou hast not undertaken the care of earthly things, but the leadership of
souls. On this, therefore, thou oughtest to fix thy heart, thy anxiety, thy entire
devotion. and to give thy diligent thought to the winning of souls, that when thou shalt
render to the Lord at His coming the talents that He has delivered to thee multiplied,
thou mayest be counted worthy to receive from Him the fruit of retribution, and to be
exalted among His faithful servants in eternal glory. Know, however, that what I now say
in the way of reproach or blame comes not from asperity, but from brotherly love, since I
desire thee to be found a priest before Almighty God, not in name only, which tends only
to punishment, but also in desert, which looks to recompense. For, we being one member in
the body of our Redeemer, as I am rent asunder in thy fault, so also am I rejoiced in thy
good conduct.

Furthermore, with regard to your desire that we should depute a person from our side (a
nostro latere), to whom you may communicate in detail the cases that are to be referred to
us, write whatever you will to our most beloved son Peter and to Theodore the counsellor
(consiliario), that, when it has been communicated to us through them, whatever reason may
commend may be settled, the Lord revealing the way. Moreover, concerning our brother and
fellow-bishop Marinianus , cognizance will be taken, when peace with the aforesaid
Agilulph shall have been fully confirmed, and whatever the order of reason may dictate
will be done.

LETTER 9.5: TO MARCELLUS, PRO-CONSUL OF DALMATIA

Gregory to Marcellus, &c. We have received the letter of your Greatness, in which you
speak of having incurred our displeasure, and of your wish to be in favour with us through
direct satisfaction. And indeed we have heard such things of your Greatness as ought never
to have been committed by a faithful man. For all assert that you are the author of all
that great mischief in the case of Maximus, and that the spoiling of that Church, and the
perdition of so many souls, and the audacity of that unheard-of presumption, had their
beginning through you. And indeed, with regard to your seeking to be in favour with us, it
is fitting that with your whole heart and soul, and with tears, as becomes you, you should
satisfy our Redeemer for such things as these: for, unless satisfaction is made to Him,
what certain good can our forgiveness or favour do thee? But while we observe thee to be
still implicated in the ruinous conduct of pretenders, or in the advocacy of those who
have gone astray, we see not of what sort your satisfaction is either to God or men. For
then your Greatness may know that you openly and evidently satisfy God and men, when you
bring back both what is devious to rectitude and what is presumptuous to the rule of
humility. If this is done, you may know that you will thus be in favour both with God and
men.

LETTER 9.6: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI)

Gregory to Januarius, &c. The Jews who have come hither from your city have complained to
us that Peter, who has been brought by the will of God from their superstition to the
worship of Christian faith, having taken with him certain disorderly persons, on the day
after his baptism, that is on the Lord's day of the very Paschal festival, with grave
scandal and without your consent, had taken possession of their synagogue in Caralis, and
placed there the image of the mother of our God and Lord, the venerable cross, and the
white vestment (birrum) with which he had been clothed when he rose from the font.
Concerning which thing also the letters of our sons, the glorious Magister militum
Eupaterius, and the magnificent governor, pious in the Lord, concur in attesting the same.
And they add also that this had been foreseen by you, and that the aforesaid Peter had
been prohibited from venturing on it. On learning this we altogether commended you, since,
as became a truly good priest, you wished nothing to be done whence just blame might
arise. But, since by not having at all mixed yourself up in these wrong doings you shew
that what was done displeases you, we, considering the bent of your will in this matter,
and still more your judgment, hereby exhort you that, having removed thence with fitting
reverence the image and the cross, you should restore what has been violently taken away;

seeing that, as legal enactment does not suffer Jews to erect new synagogues, so also it
allows them to keep their old ones without disturbance. Lest, then, the above-named Peter,
or others who have afforded him assistance or connivance in the wrongfulness of this
disorderly proceeding, should reply that they had done it in zeal for the faith, in order
that a necessity of being converted might thereby be imposed on the Jews, they should be
admonished, and ought to know, that moderation should rather be used towards them; that so
the will not to resist may be elicited from them, and not that they should be brought in
against their will: for it is written, I will sacrifice to thee willingly (Ps. lviii. 8);
and, Of my own will I will confess to him (Ps. xxvii. 7). Let, then, your Holiness, taking
with you your sons who with you disapprove of these things, try to induce good feeling
among the inhabitants of your city, since at this time especially, when there is alarm
from the enemy, you ought not to have a divided people. But, being anxious with regard to
ourselves no less than with regard to you, we think it right to give you to understand
that when the present truce is over, the king Agilulph will not make peace with us .

Whence it is necessary for your Fraternity to see to fortifying your city or other places
more securely, and to give earnest attention to providing stores of provisions therein,
that, when the enemy, with God incensed against him, shall come thither, he may find no
harm that he can do, but may retire discomfited. But we also take thought for you as far
as we can, and press upon those whose concern it is that they should prepare themselves
for resistance, since, as you regard our tribulations as yours, so we in like manner count
your afflictions as our own.

LETTER 9.7: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI)

Gregory to Januarius, &c. It has been laid down by the plain definition of the law that
those who go into a monastery for the purpose of entering on monastic life are no longer
at liberty to make wills, but that their property passes into possession of the same
monastery . This being known to almost all, we have been greatly surprised by the
notification of Gavinia, abbess of the monastery of Saints Gavinus and Luxorius, to the
effect that Sirica, abbess of her monastery, after receiving the office of government, had
made a will leaving certain legacies. And when we enquired of the Solicitude of your
Holiness why you endured that property belonging to the monastery should be detained by
others, our common son Epiphanius, your archpresbyter, being present before us, replied
that the said abbess had up to the day of her death refused to wear the monastic dress,
but had continued in the use of such dresses as are used by the presbyteresses of that
place. To this the aforesaid Gavinia replied that the practice had come to be almost
lawful from custom, alleging that the abbess who had been before the above-written Sirica
had used such dresses. When, then, we had begun to feel no small doubt with regard to the
character of the dresses, it appeared necessary for us to consider with our legal
advisers, as well as with other learned men of this city, what was to be done with regard
to law.

And they, having considered the matter, answered that, after an abbess had been solemnly
ordained by the bishop, and had presided in the government of a monastery for many years
until the end of her life, the character of her dress might attach blame to the bishop for
having allowed it so to be, but still could not prejudice the monastery, but that her
property of manifest right belongs to the same place from the time of her entering it and
being constituted abbess. And so since she [i.e. the abbess Gavinia] asserts that a guest-
house (xenodochium) retains possession unduly of the property unlawfully devised, we
hereby exhort you, both the monastery and the guest-house itself being situate in your
city, to make provision with all care and diligence, to the end that, if this possession
is derived from no previous contract, but from the bequest of the said Sirica, it be
restored to the said monastery without dispute or evasion. But, if by any chance it is
said to have accrued from another contract, either let your Fraternity, having ascertained
the truth between the parties, determine as legal order may seem to demand, or let them by
mutual consent choose arbitrators, who may be able to decide between their allegations.
And whatever be appointed by them, let it be so observed under your care that no grudge
may remain between the venerable places, which ought by all means to be cherished in
mutual peace and concord.

Wherefore all other things which are detained under the will of the above-named Sirica,
seeing that none of them is permitted by legal sanction, must needs be carefully restored
to the possession of the monastery through the priestly care of your Fraternity: for it is
plainly laid down by the imperial constitutions hat what has been done contrary to the
laws should not only be inoperative, but also be held as not having been done at all.

LETTER 9.8: TO THE BISHOPS OF SARDINIA

Gregory to Vincentius, Innocentius, Marinianus, Libertinus, Agatho, and Victor, Bishops of
Sardinia. We have learnt that it is the custom of your island after the paschal festival,
for you to go, or to send your representatives to your Metropolitan, and for him, whether
you know the time or not, to give you directions by a written announcement concerning the
following Easter. And, as report goes, some of you, neglecting to do this according to
custom, pervert the hearts of others also to disobedience. It is added also that some of
you, when seeking parts beyond sea in cases that arise touching their churches, venture to
travel without the knowledge of their aforesaid metropolitan, or letters from him, such as
canonical order prescribes. We therefore exhort your Fraternity that, conforming to the
custom of your churches, as well with respect to the announcement of Easter, as also if
need should compel any of you to travel anywhere for business of your own, you should ask
leave of your said metropolitan according to the rule imposed upon you; except that, if
(as we hope will not be the case) you should happen to have a case against your said
Metropolitan, then those who are in haste on this account to seek the judgment of the
Apostolic See have licence to do so, as you know is allowed in the canons by the
institution even of the ancient Fathers.

LETTER 9.9: TO CALLINICUS, EXARCH OF ITALY

Gregory to Callinicus, &c. In the midst of what you have announced to me of your victories
over the Sclaves, know that I have been refreshed with great joy that the bearers of these
presents, hastening to be joined to the unity of holy Church from the island of Capritana
, have been sent by your Excellency to the blessed Peter, Prince of the Apostles. For
hereby you will the more prevail over your enemies, if you recall under the yoke of the
true Lord those whom you know to be the enemies of God; and you will prosecute your causes
among men with all the more effect as with sincere and devout mind you maintain the causes
of God. Now as to your having desired that a copy should be shewn me of the order that has
been sent to you for the defence of the schismatic, your to me most sweet Excellency ought
to have considered carefully how that, although that order has been elicited, you are
still not therein enjoined to repel those who come to the unity of the Church, but only,
at this unsettled time, not to compel those who are unwilling to come. Whence it is
necessary for you with all speed to inform our most pious Emperors of these things, to the
end that they may be aware how that in their times, through the succour of Almighty God
and your exertions, schismatics are hastening to return of their own accord. What I have
decided as to the ordering of things in the island of Caritana, your Excellency will learn
through our most reverend brother and fellow-bishop Marinianus . But I would have you know
that this has caused me no slight distress; that your Majordomo, who took charge of the
petition of the bishop who was wishing to return, declared that he had lost it, and that
afterwards he was got hold of by the adversaries of the Church: which proceeding, in my
opinion, was due not to his neglect but to his venality. Wherefore I wonder that your
Excellency has not in any way visited his fault in him. And yet I soon blamed myself for
wondering at this, for where the lord Justinus gives advice, there heretics cannot be
arraigned.

Moreover you tell us that you wish to keep the anniversary of Peter, Prince of the
apostles, in the city of Rome. And we pray Almighty God to protect you with His mercy, and
grant you a fulfilment of your desires. But I beg that the aforesaid most eloquent man may
come with you, or that, if he does not come, he may retire from attendance on you. Or
certainly, if your Excellency should be unable to come owing to business that may arise,
let him either communicate with the unity of holy Church, or I beg that he may not be a
sharer of your counsels. For I hear of him as a good man, were he not in most mischievous
error. As to the cause of Maximus, inasmuch as we can no longer stand against the
importunity of your Sweetness, you will learn from Castorius, the notary, what we have
determined.

LETTER 9.10: TO MARINIANUS, BISHOP OF RAVENNA

Gregory to Marinianus, &c. The bearers of these presents, the most distinguished men,
Vicedominus and Defensor , came to us asserting that a certain bishop, by name John,
coming from Pannonia, had been constituted in the castle which is called Novae, to which
castle their island, which is called Capritana, had been appended as a diocese . They add
that, the bishop having been violently withdrawn and expelled from this same castle,
another had been ordained there; concerning whom, however, they allege that it has been
resolved that he ought not to have lived in the aforesaid castle, but in his own island.
They say further that, while he abode with them there, he was unwilling to remain in
schismatical error, and together with all his people presented a petition to our most
excellent son Callinicus the Exarch, desiring to be united, with all those that were with
him, to the Catholic Church, as we have already said. But they say that, being persuaded
by the schismatics, he afterwards recanted, and that now all the population of the
aforesaid island are deprived of the protection of a Bishop, since, while desiring to be
united to holy Church, they cannot now receive him who has turned to the error of the
schismatics; and they desire to have another ordained for them. But we, inasmuch as it is
necessary to investigate all things strictly and thoroughly, have taken the precaution of
ordering as follows;

namely that thy Fraternity should send to the said Bishop, and admonish him to return to
the unity of the Catholic Church and to his own people. If, after admonition, he should
scorn to return, the flock of God ought not to be deluded in the error of its pastor; and
therefore let thy Holiness in that case ordain a Bishop there, and let him have the said
island for his diocese, till such time as the Histrian Bishops shall return to the
Catholic Faith; so that each Church may have the rights of its own diocese preserved to
it, and that a population destitute of a pastor may not be without the protection and
oversight of government. In all these things, however, it becomes thy Fraternity to take
vigilant heed that this same people which comes back to the Church be very studiously
admonished, to the end that it may be firmly fixed in its return, lest through wavering
thoughts it fall back into the pit of error. But take care to request the most excellent
Exarch, in his despatches, to notify these same things to the most pious ears of the
Emperors, since, although the order which has been conveyed to him appears to have been
elicited from them, yet he is not forbidden in that order to allow such as wish it to
return to the Church, but only, at the present time, to compel the unwilling.

Let, then, our aforesaid son take into his charge the management of this affair, to the
end that he may so frame his reports, that whatever he may ordain may not be dubious We
have, however, ourselves also written to our common son Anatolius , bidding him notify
these things fully to the most pious princes. I have received repeated and pressing
letters from my most excellent son, the lord Exarch Callinicus, in behalf of Maximus .
Overcome by his importunity, I see nothing further to be done but to commit the cause of
Maximus to thy Fraternity. If, therefore, this same Maximus should come to thy Fraternity,
let Honoratus, archdeacon of his Church, appear also; that thy Holiness may ascertain if
he was rightly ordained, if he fell into no simoniacal heresy, if there was nothing
against him in respect of bodily transgressions, if he did not know himself to be
excommunicated when he presumed to celebrate mass; and whatever may seem right to thee in
the fear of God do thou determine, that we, under God, may give our assent to thy
ordering. But, if our aforesaid son should hold thy Fraternity in suspicion, let our most
reverend brother Constantius, bishop of Milan, come also to Ravenna, and sit with thee;
and do you decide together on the said cause: and whatever may seem good to both of you,
hold it for certain that it will seem good to me. For, as we ought not to be obstinate
towards the humble, so we ought to shew ourselves strict towards the proud. Let, then,
your Fraternity, as you have learnt in the pages of holy Scripture. decide in this
business whatever you may consider just.

LETTER 9.11: TO BRUNICHILD, QUEEN

Gregory to Brunichild, Queen of the Franks . With what firmness the mind of your
Excellency is settled in the fear of Almighty God you shew in a praiseworthy manner, among
the other good things that you do, by your love also of His priests; and great joy for
your Christianity is caused us, since you study to advance with honours those whom you
love and venerate as being truly Christ's servants. For it becomes you, most excellent
daughter, it becomes you to be such as to be able to subject yourself to a lord above you.
For in submitting the neck of your mind to the fear of the Almighty Lord you confirm your
dominion also over subject nations, and by subjecting yourself to the service of the
Creator you bind your subjects the more devotedly to yourself. Wherefore, having received
your letters, we signify to you that your Excellency's earnest desire has greatly pleased
us, and we have been desirous of sending the pallium to our brother and fellow-bishop
Syagrius , inasmuch as the disposition of our most serene lord the Emperor is also
favourable, and, so far as we have been informed by our deacon, who was the representative
of our Church at his Court, he is altogether desirous that this thing should be granted ,
and many good reports have reached us of our aforesaid brother both on your testimony and
that of others; and especially we learnt what his life is from John the Regionarius on his
return to us. And hearing what he did in the case of our brother Augustine, we bless our
Redeemer, because we feel that he fulfils in his deeds the meaning of his name of priest.

But there have been many hindrances which have meanwhile prevented us from doing this
thing. First indeed, that he who had come to receive this pallium is implicated in the
error of the schismatics ; further, that you wished it to be understood that it was sent,
not on your petition, but from ourselves. But there was this besides; that neither had he
who desires to use it requested it to be granted him by a special petition addressed to
us: and it was by no means right for us to concede so great a matter without his request;
especially as an ancient custom has obtained, that the dignity of the pallium shall not be
given except when the merits of a case demand it, and to one who urgently requests it.
Still, lest we should seem perchance to wish, under pretext of any excuse, to put off the
desire of your Excellency, we have provided for the pallium being sent to our most beloved
son Candidus the presbyter, charging him, with befitting precaution, to deliver it in our
stead. Hence it is requisite that our above-written brother and fellow-bishop Syagrius
must hope for it, when he has of his own motion drawn up a petition with some of his
bishops; and this he must give to the aforesaid presbyter, to the end that he may be in a
position to obtain properly the use of the same pallium with the favour of God.

In order, then, that the charge you bear may be of fruit to you before the eyes of our
Creator, let the solicitude of your Christianity be diligently on the watch, and suffer no
one who is under your dominion to attain to holy orders by the giving of money, or the
patronage of any persons whatever, or by right of relationship; but let such a one be
elected to the episcopate, or to the office of any other sacred order, as his life and
manners have shewn to be worthy; lest if, as we do not expect, the dignity of the
priesthood should be venal, simoniacal heresy, which was the first to come up in the
Church, and has been condemned by the sentence of the Fathers, should arise in your parts,
and (which God forbid) should weaken the powers of your kingdom. For it is a serious
matter, and a wickedness beyond what can be told, to sell the Holy Spirit, who redeemed
all things.

But let this also be your care, that, since, as you know, the excellent preacher entirely
forbids a novice to accede to the ruling position of priesthood, you suffer no one to be
consecrated bishop from being a layman. For what sort of master will he be who has not
been a disciple? Or what kind of leadership can he supply to the Lord's flock who has not
been previously subjected to a shepherd's discipline? If, then, any one's life should be
such as to shew him worthy of being promoted to this order, he ought first to serve in the
ministry of the Church, to the end that by the experience of long practice he may see what
to imitate, and learn what to teach; lest perchance the newness of his charge bear not the
burden of government, and occasion of ruin arise from the immaturity of his promotion.

Moreover, how your Excellency conducted yourself towards our brother and fellow-bishop
Augustine, and how great charity, through the inspiration of God, you bestowed upon him,
we have leaner from the relation of divers of the faithful; for which we return thanks,
and implore the mercy of Divine Power to keep you here under its protection, and cause you
to reign, as among men, so also after a course of many years in life eternal. Furthermore,
those whom the error of the schismatics severs from the unity of the Church, strive ye,
for your own reward, to recall to the unity of concord. For on no other ground are they
enveloped so far in the blindness of their ignorance but that they may escape
ecclesiastical discipline, and have licence to live perversely as they please, since they
understand neither what they defend nor what they follow. But as for us, we venerate and
follow in all respects the synod of Chalcedon, from which they take to themselves the
clouds of a pestiferous excuse; and, if any one should presume to diminish or add anything
with regard to the faith thereof, we anathematize him. But they are so impregnated with
the taint of error that, giving credence to their own ignorance, they reject the universal
Church, and all the four patriarchs, not with reason, but with malicious intent; so that
he who was sent to us by your Excellency, when he was asked by us why he stood separated
from the universal Church, acknowledged that he did not know. But neither what he said nor
what else he gave ear to had he the power of knowing. As to this also we no less exhort
you, that you should restrain the rest of your subjects under the control of discipline
from sacrificing to idols, being worshippers of trees, or exhibiting sacrilegious
sacrifices of the heads of animals;

seeing that it has come to our ears that many of the Christians both resort to the
churches and also (horrible to relate! do not give up their worshipping of demons. But,
since these things are altogether displeasing to our God, and He does not own divided
minds, provide ye for their being salubriously restrained from these unlawful practices;
lest (God forbid it! the sacrament of holy baptism serve not for their rescue, but for
their punishment. If therefore you know of any that are violent, if of any that are
adulterers, if of any that are thieves, or bent on other wicked deeds, make haste to
appease God by their correction, that He may not bring upon you the scourge due to
unfaithful races, which, so far as we see, is already lifted up for the punishment of many
nations; lest, if-as we do not believe will be the case-the wrath of Divine vengeance
should be kindled by the doings of the wicked, the plague of war should destroy the
sinners whom the precepts of God recall not to the way of rectitude. We must, then, needs
make haste, with all earnestness and continual prayer, to betake ourselves to the mercy of
our Redeemer, wherein there is a place of safety and great security for all. For whoso
steadfastly abides there, him danger crushes not, nor fear alarms.

We have sent the volume, as you desired us by letter, to our aforesaid most beloved son
Candidus the presbyter, to be offered to you, being in haste to be sharers in your good
purpose. May Almighty God keep you under His protection, and by His outstretched arm
defend your kingdom from unbelieving nations, and bring you after long courses of years to
eternal joys. Given in the month of October, the first indiction

LETTER 9.12: TO JOHN, BISHOP OF SYRACUSE

Gregory to John, &c. One coming from Sicily has told me that some friends of his, whether
Greeks or Latins I know not, as though moved by zeal for the holy Roman Church, murmur
about my arrangements [i.e. of divine service], saying, How can he be arranging so as to
keep the Constantinopolitan Church in check, when in all respects he follows her usage?
And, when I said to him, What usages of liners do we follow? he replied; you have caused
Alleluia to be said at mass out of the season of Pentecost ; you have made appointment for
the sub-deacons to proceed disrobed , and for Kyrie Eleison to be said, and for the Lord's
Prayer to be said immediately after the canon. To him I replied, that ill none of these
things have we followed another Church. For, as to our custom here of saying the Alleluia,
it is said to be derived from the Church of Jerusalem by the tradition of the blessed
Jerome in the time of pope Damasus of blessed memory; and accordingly in this matter we
have rather curtailed the former usage which had been handed down to us here from the
Greeks.

Further, as to my having caused the sub-deacons to proceed disrobed, this was the ancient
usage of the Church. But it pleased one of our pontiffs, I know not which, to order them
to proceed in linen tunics. For have your Churches in any respect received their tradition
from the Greeks? Whence, then, have they at the present day the custom of the subdeacons
proceeding in linen tunics, except that they have received it from their mother, the Roman
Church? Further, we neither have said nor now say the Kyrie Eleison, as it is said by the
Greeks: for among the Greeks all say it together; hut with us it is said by the clerks,
and responded to by the people; and as often as it is said, Christe Eleison is said also,
which is not said at all among the Greeks. Further, in daily masses we suppress some
things that are usually said, and say only Kyrie Eleison, Christe Eleison, so as to devote
ourselves a little longer to these words of deprecation. But the Lord's prayer (orationem
Dominicam) we say immediately after the prayer (mox post precem) for this reason, that it
was the custom of the apostles to consecrate the host of oblation to (ad) that same prayer
only. And it seemed to me very unsuitable that we should say over the oblation a prayer
which a scholastic had composed, and should not say the very prayer which our Redeemer
composed over His body and blood . But also the Lord's Prayer among the Greeks is said by
all the people, but with us by the priest atone. Wherein, then, have we followed the
usages of the Greeks, in that we have either amended our own old ones or appointed new and
profitable ones, in which, however, we are not shewn to be imitating others? Wherefore,
let your Charity, when an occasion presents itself, proceed to the Church of Catana;

or in the Church of Syracuse teach those who you believe or understand may possibly be
murmuring with respect to this matter, holding a conference there, as though for a
different purpose, and so desist not from instructing them. For as to what they say about
the Church of Constantinople, who can doubt that it is subject to the Apostolic See, as
both the most pious lord the emperor and our brother the bishop of that city continually
acknowledge? Yet, if this or any other Church has anything that is good, I am prepared in
what is good to imitate even my inferiors, while prohibiting them from things unlawful.
For he is foolish who thinks himself first in such a way as to scorn to learn whatever
good things he may see

LETTER 9.17: TO DEMETRIAN AND VALERIAN

Gregory to Demetrian and Valerian, clerks of Firmum (Fermo). Both the ordinances of the
sacred canons and legal authority permit that ecclesiastical property may be lawfully
expended for the redemption of captives. And so, since we are informed by you that, nearly
eighteen years ago, the most reverend Fabius, late bishop of the Church of Firmum, paid to
the enemy eleven pounds of the silver of that Church for your redemption, and that of your
father Passivus, now our brother and fellow-bishop, but then a clerk, and also that of
your mother, and that you have some fear on this account, lest what was given should at
any time be sought to be recovered from you;-we have thought fit by the authority of this
precept to remove your suspicion, ordaining that you and your heirs shall henceforth
sustain no annoyance for recovery of the debt, and that no process shall be instituted
against you by any one; since the rule of equity requires that what has been paid with a
pious intent should not be attended with burden or distress to those who have been
redeemed.

LETTER 9.18: TO ROMANUS, GUARDIAN (DEFENSOREM)

Gregory to Romanus, &c. Our care for the purpose before us prompts us to commit the
looking after ecclesiastical interests to active persons. And so, since we have found
thee, Romanus, to have been a trusty and diligent guardian, we have thought fit to commit
to thy government from this present second indiction the patrimony of the holy Roman
Church, which by the mercy of God we serve, lying in the parts about Syracuse, Catana,
Agrigentum, and Mile (partibus Milensibus). Hence it is needful that thou go thither
immediately, that, in consideration of the divine judgment, and in memory also of our
admonition, thou mayest study to acquit thyself so efficiently and faithfully that thou
mayest be found to incur no risk for negligence or fraud, which God forbid should be the
case. But act thus all the more in order that thou mayest be commended to divine grace for
thy faithfulness and industry. Moreover, we have sent orders according to custom to the
familia of the same patrimony , that there may be nothing to hinder thy carrying out what
has been enjoined thee.

LETTER 9.19: TO THE HUSBANDMEN (COLONOS) OF THE SYRACUSAN PATRIMONY

Gregory to the Coloni, &c. I would have you know that we have arranged for you to be put
under the care of our guardian (defensoris). And accordingly we order you to obey him
without any reluctance in what he may see fit to do, and enjoin on you to be done, for the
advantage of the Church. We have given him such power as to enable him to inflict strict
punishment on those who may attempt to be disobedient or contumacious. And we have
likewise charged him that he delay. not with instant attention to recover to
ecclesiastical jurisdiction any slaves who are in hiding outside their limits, or any one
by whom boundaries have been invaded. For know that he has been warned on his peril, that
he presume not ever under any kind of excuse to do any wrong or robbery in regard to what
belongs to others.

LETTER 9.23: TO JOHN, BISHOP OF SYRACUSE

Gregory to John, &c. Our son the glorious exconsul Leontius has made a serious complaint
to us of our brother and fellow-bishop Leo; and his complaint has altogether disturbed us,
since a bishop ought not to have acted so precipitately and lightly. This case we have
committed, to be thoroughly enquired into, to our Guardian (defensoris) Romanus when he
comes to you. Further, the messenger who was sent by him (i.e. by Leontius) complains of
your Fraternity, that in the defence of the illustrious physician Archelaus the interests
of our brother and fellow-bishop, the Metropolitan Domitian, suffer damage . And indeed
your Fraternity ought justly to protect your sons, or it may be in this case the interests
of holy Church, and to give no occasion for evil-speaking to adversaries. I doubt not,
however, even while thus speaking, that you do take heed to this: yet we have enjoined on
the same Romanus, when he comes to you, to arrange with you what is right with regard to
this case also

LETTER 9.24: TO ROMANUS, GUARDIAN (DEFENSOREM)

Gregory to Romanus, &c. Our son Theodosius, abbot of the Monastery founded by the late
Patrician Liberius in Campania, is known to have intimated to us that the late illustrious
lady Rustica about one and twenty years ago, in the will that she made, appointed in the
first place Felix, her husband, to be her heir, and delegated to him the foundation of a
Monastery in Sicily; but on this condition,-that if he should not within the space of one
year pay all the legacies bequeathed to her freedmen, or establish the aforesaid Monastery
as she desired, then the holy Roman Church should have undisputed claim to the portion
which she was understood to have in the farm of Cumas, and that it should lend aid for
paying the above legacies, and for the construction of the said monastery. Hence, seeing
that, as is said, the bequeathed property has not so far been made over in full to this
same monastery, and some part of the possession is up to this time detained by her heirs,
let thy Experience thoroughly enquire into and examine the case. And in the first place
indeed, if under the conditions of the will any heirship comes in wherein our Church may
have a plea, we desire thee to investigate and clearly ascertain it, and act for the
advantage of the poor, as the order of the business may require;

and then to be instantly solicitous for the due establishment of that cell, and the
recovery of the bequeathed property, to the end that the pious desire of the testatrix may
be fulfilled in both respects, and the unjust detainers of the property may learn from
just loss the guilt of their undue retention. With all vivacity, then, we desire thee both
to enquire into this case and, with the help of the Lord, to bring it to an issue, that
the pious devotion of the ordainer may at length take effect. But we desire thee also, as
far as justice allows, to succour this monastery in all ways, that lay persons who ought
to have rendered the succour of their assistance may not, as is asserted, have power of
doing hurt in the name of the founder.

LETTER 9.26: TO ROMANUS, GUARDIAN (DEFENSOREM)

Gregory to Romanus, &c. Although the law with reason allows not things that come into
possession of the Church to be alienated, yet sometimes the strictness of the rule should
be moderated, where regard to mercy invites to it, especially when there is so great a
quantity that the giver is not burdened, and the poverty of the receiver is considerably
relieved. And so, inasmuch as Stephania, the bearer' of these presents, having come hither
with her little son Calixenus (whom she asserts that she hare to her late husband Peter,
saying also that she has laboured trader extreme poverty), demanded of us with
supplication and tears that we should cause to he restored to the same Calixenus the
possession of a house in the city of Catana, which Ammonia, her late mother-in-law, the
grandmother of Calixenus, had offered by title of gift to our Church; asserting that the
said Ammonia had not power to alienate it, and that it belonged altogether to the
aforesaid Calixenus, her son; which assertion our most beloved son Cyprian, the deacon,
who was acquainted with the case, contradicted, saying that the complaint of the aforesaid
woman had not justice to go on, and that she could not reasonably claim or seek to recover
that house in the name of her son; but, lest we should seem to leave the tears of the
above named woman without effect, and to follow the way of rigour rather than embrace the
plea of pity, we command thee by this precept to restore the said house to the above-named
Calixenus, together with Ammonia's deed of gift with respect to this same house, which is
known to be there in Sicily;-since, as we have said, it is better in doubtful cases not to
execute strictness, but rather to be inclined to the side of benignity, especially when by
the cession of a small matter the Church is not burdened, and succour is mercifully given
to a poor orphan.

Given in the mouth of November, Indiction 2.

LETTER 9.27: TO ROMANUS, GUARDIAN (DEFENSOREM)

Gregory to Romanus, &c. It has come to our ears that certain men, having altogether too
little discernment, desire us to become implicated in their risks, and wish to be so
defended by ecclesiastical persons, that the ecclesiastical persons themselves may be
bound by their guilt. Wherefore I admonish thee by tills present injunction, and through
thee our brother and fellow-bishop, the lord John, or others whom it may concern, that
with regard to ecclesiastical patronage of people (whether you should have received
letters from me, or none should have been addressed to you), you should bestow it with
such moderation that, if any have been implicated in public peculations, they may not
appear to be unjustly defended by us, lest we should in any way transfer to ourselves, by
venturing on indiscreet defence, the ill repute of evil doers: but so far as becomes the
Church, by admonishing and applying the word of intercession, succour whom you can; so
that you may both give them aid, and not stain the repute of holy Church.

LETTER 9.33: TO ANDREW

Gregory to Andrew. On hearing that your Glory had been severely afflicted with grief and
sickness, I condoled with you exceedingly. But learning presently that the malady had
entirely left you, I soon turned my sorrow into joy, and returned great thanks to Almighty
God lot that He smote that He might heal, afflicted that He might lead to true joys. For
hence it is written, Whom the Lord Loveth he chasteneth, and scourgeth every son whom he
receiveth (Heb. xii. 6). Hence the Truth in person says, My Father is the husbandman, and
every branch in me that beareth not fruit, he will take away; but every branch that
beareth fruit, he will purge it, that it may bring forth more fruit (Job. xv. 1, 2). For
the unfuitful branch is taken away, because a sinner is utterly rooted up. But the
fruitful branch is said to be purged, because it is cut down by discipline that it may be
brought to more abundant grace. For so the grain of the ears of corn, beaten with the
threshing instrument, is stript of its awn and chaff. So the olives, pressed in the oil-
press, flow forth into the fatness of oil. So the bunches of grades pounded with the
heels, liquify into wine. Rejoice, therefore, good man, for that in this thy scourge and
this thy advancement thou seest that thou art loved by the Eternal Judge.

Furthermore, I beg that my daughter Gloriosa, your wife, be greeted in my name. Now may
Almighty God keep you under heavenly protection, and comfort you both now with abundance
of gifts and hereafter with the retribution of reward.

LETTER 9.36: TO FORTUNATUS, BISHOP OF NEAPOLIS(NAPLES)

Gregory to Fortunatus, &c. Having learnt what zeal inflames your Fraternity in behalf of
Christian slaves whom Jews buy from the territories of Gaul, we apprize you that your
solicitude has so pleased us that it is also our own deliberate judgment that they should
be inhibited from traffic of this kind. But we find from Basilius, the Hebrew, who has
come here with other Jews, that such purchase is enjoined on them by divers judges of the
republic, and that Christians along with pagans come to be thus procured. Hence it has
been necessary for the business to be adjusted with such cautious arrangement that neither
they who give such orders should be thwarted, nor those who say they obey them against
their will should bear any expense unjustly. Accordingly, let your Fraternity with
watchful care provide for this being observed and kept to; that, when they [i.e. the
Jewish dealers] return from the aforesaid province, Christian slaves who may happen to be
brought by them be either handed over to those who gave the order, or at all events sold
to Christian purchasers within forty days. And after the completion of this number of days
let none of them in any way whatever remain in the hands of the Jews. But, should any of
these slaves perchance fall into such sickness that they cannot be sold within the
appointed days, care is to be taken that, when they are restored to their former health,
they be by all means disposed of as aforesaid.

For it is not fit that any should incur loss for a transaction that is free from blame.
But since, as often as anything new is ordained, it is usual so to lay down the rule for
the future as not to condemn the past in large costs, if any slaves have remained in their
hands from the purchase of the previous year, or have been recently taken away from them
by you, let them have liberty to dispose of them while they are with you. So may there be
no possibility of their incurring loss for what they did in ignorance before the
prohibition, such as it is right they should sustain after being forbidden. Further, it
has been reported to us that the above-named Basilius wishes to concede to his sons, who
by the mercy of God are Christians, certain slaves, under the title of a gift, with the
view that, under cover of the opportunity thus afforded, they may serve him as their
master all but in name; and that, if after this any should perchance have believed that
they might fly to the Church for refuge in order to become Christians, they may not be
reclaimed to freedom, but to the dominion of those to whom they had before been given. In
this matter it befits your Fraternity to keep becoming watch. And, if he should wish to
give any slaves to his sons, that all occasion of fraud may be removed, let them by all
means become Christians, and let them not remain in his house; but, when circumstances may
require that he should have their services, let them be commanded to render him what, even
in any case, from his sons, and for God's sake, it is fitting should be supplied to him.

LETTER 9.41: TO JULIANUS, SCRIBO

Gregory to Julianus, &c. If in secular offices order and the discipline handed down by our
ancestors is observed, who may bear to see ecclesiastical order confounded, to disregard
such things when heard of, and postpone their amendment by improperly condoning them? And
indeed you do well to love charity and to persuade to concord. But, since we are compelled
by consideration of our position, and for God's sake, by no means to leave uninvestigated
the things that have come to our knowledge, we shall take care, when Maximus comes, to
require a strict account from him of the things that have been said about him. And we
trust in the guardianship of our Creator, that we shall not be turned aside by either the
favour or the fault of any man from maintenance of the canons and the straight path of
equity, but willingly observe what is agreeable to reason. For if (which God forbid) we
neglect ecclesiastical solicitude and vigour, indolence destroys discipline, and certainly
harm will be done to the souls of the faithful, while they see such examples set them by
their pastors. But with regard to your saying in your letter that the good will of the
palace and the love of the people are not alienated from him, this circumstance does not
recall us from our zeal for justice, nor shall it cause our determination to enquire into
the truth to fail through sin of ours. Every one, then, should strive, magnificent son, to
conciliate to himself the love of God. For without divine favour what can I say that human
love will do for us hereafter, when even among ourselves it harms us the more?

LETTER 9.42: TO AGILULPH, KING OF THE LOMBARDS

Gregory to Agilulph, &c. We return thanks to your Excellency, that, hearkening to our
petition, you have concluded such a peace as may be of advantage to both parties, as we
had confidence in you that you would. On this account we greatly commend your prudence and
goodness, since in choosing peace you have shewn that you love God, who is its author.
For, if unhappily peace had not been made, what else could have ensued but, with sin and
danger on both sides, the shedding of the blood of miserable peasants , whose labour
profits both? But, that we may feel the advantage to us of this peace, as it has been made
by you, we beg you, greeting you with paternal charity, that as often as opportunity
offers itself, you would enjoin by letters on your dukes in divers places, and especially
those who are constituted in these parts, that they keep this peace inviolate, as has been
promised, and not seek for themselves any occasions whence either any contention or any
ill-feeling may arise, to the end that we may be able to give thanks still more for your
good will. We received the bearers of these presents, as being in very truth your own
people, with the affection that was becoming, since it was right both to receive and
dismiss with charity men who are wise, and who announced that by the favour of God peace
had been concluded.

LETTER 9.43: TO THEODELINDA, QUEEN OF THE LOMBARDS

Gregory to Theodelinda, &c. How your Excellency has laboured earnestly and kindly, as is
your wont, for the conclusion of peace we have learnt from the report of our son, the
abbot Probus. Nor indeed was it otherwise to be expected of your Christianity than that
you would in all ways skew your assiduity and goodness in the cause of peace. Wherefore we
give thanks to Almighty God, who so rules your heart with His loving-kindness that, as He
has given you a right faith, so He also grants you to work always what is pleasing in His
sight. For you may be assured, most excellent daughter, that for the saving of so much
bloodshed on both sides you have acquired no small reward. On this account, returning
thanks for your goodwill, we implore the mercy of our God to repay you with good in body
and soul here and in the world to come.

Moreover, greeting you with fatherly affection, we exhort you so to deal with your most
excellent consort that he may not reject the alliance of the Christian republic. For, as I
believe you know yourself, it is in many ways profitable that he should be inclined to
betake himself to its friendship. Do you then, after your manner, always strive for what
tends to goodwill and conciliation between the parties, and labour wherever an occasion of
reaping a reward presents itself, that you may commend your good deeds the more before the
eyes of Almighty God.

LETTER 9.49: TO ANASTASIUS, BISHOP OF ANTIOCH

Gregory to Anastasius, &c. I received the letters of thy Fraternity, rightly holding fast
the profession of the faith; and I returned great thanks to Almighty God, who, when the
shepherds of His flock are changed, still, even after such change, guards the faith which
He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation
can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2). Whosoever, then,
with love of God and his neighbour, holds firmly the faith that is in Christ, he has laid
for himself the same Jesus Christ, the Son of God and man, as a foundation. It is to be
hoped therefore that, where Christ is the foundation, the edifice also of good works may
follow. The Truth also in person says, He that entereth not by the door into the sheep-
fold, but claimbeth up some other way, the same is a thief and a robber; but he that
entereth in by the door is the shepherd of the sheep (Joh. x. 1). And a little after He
adds, I am the door. He, then, enters into the sheep-fold through the door who enters
through Christ. And he enters through Christ who thinks and preaches what is true
concerning the same Creator and Redeemer of the human race, and holds fast what he
preaches; who takes upon him the topmost place of rule for the office of carrying a
burden, not for the desire of the glory of transitory dignity. He also watches wisely over
the sheep-fold of which he has taken charge, lest either perverse men tear the sheep of
God by speaking froward things, or malignant spirits ravage them by persuading to vicious
delights.

Of a truth we remember how the blessed Jacob, who had served long for his wives, said,
This twenty years have I been with thee; thy ewes and thy she goats have not been barren.
The rams of thy flock have I not eaten, nor shewn unto thee that which had been seized by
a beast. I made good every loss; whatever had been lost by theft, from me didst thou
require it. By day and night I was consumed by drought and frost; sleep fled from mine
eyes (Gen. xxxi. 38). If, then, he who feeds the sheep of Laban labours and watches thus,
on what labour, on what watches, should he be intent who feeds the sheep of God? But in
all this let Him instruct us who for our sake became a man, who vouchsafed to become what
he had made. May He pour both into my weakness and into thy charity the spirit of His own
love, and in all carefulness and watchfulness of circumspection open the eye of our heart.

But for men of a right faith being advanced to sacred orders thanks are to be paid without
cease to the same Almighty God, and prayer ever made for the life of our most pious and
most Christian lord the Emperor, and for his most tranquil spouse, and their most gentle
offspring, in whose times the mouths of heretics are silent; since, though their hearts
seethe with the madness of perverse thought, yet in the time of the Catholic Emperor they
presume not to speak out the bad things which they think. Furthermore, in speaking of your
maintenance of the holy councils, your Fraternity declares that you maintain the first
holy Ephesine synod. But, seeing that from the account given in an heretical document
which has been sent me from the royal city, I have found that, according to it, certain
Catholic positions had been censured along with heretical ones, because some suppose that
to have been the first Ephesine synod which was got together at some time or other by the
heretics in the same city, it is altogether necessary that your Charity should apply to
the Churches of Alexandria and Antioch for the acts of this synod, and find how the matter
really stands. Or, if you please, we will send you hence what we have here, preserved from
of old in our archives. For that synod which was held under pretence of being the first
Ephesine asserts that certain positions submitted to it were approved, which are the
declared tenets of Coelestius and Pelagius. And, Coelestius and Pelagius having been
condemned in that synod, how could those positions be approved, the authors of which were
condemned ?

Further, since it has come to our ears that in the Churches of the East no one attains to
a sacred order except by giving of bribes, if your Fraternity finds it to be so, offer
your first oblation to Almighty God by restraining in the Churches subject to you the
error of simoniacal heresy. For, to pass over other considerations, what manner of men can
they be in sacred orders who are raised to them not by merit, but by bribes? May Almighty
God guard thy Love with heavenly grace, and grant to you to carry with you to eternal joys
multiplied fruit and overflowing measure from those who are committed to your charge.

LETTER 9.55: TO FANTINUS, GUARDIAN (DEFENSOREM), OF PANORMUS (PALERMO)

Gregory to Fantinus, &c. A little time ago we wrote to Victor, our brother and fellow-
bishop, that-inasmuch as certain of the Jews have complained in a petition presented to us
that synagogues with their guest-chambers, situated in the city of Panormus, had by him
been unreasonably taken possession of-he should keep aloof from their congregation until
it could be ascertained whether this thing had been justly done, lest perchance injury
should appear to have been alleged by them of their own mere will. And indeed, having
regard to his priestly office, we could not easily believe that our aforesaid brother had
done anything unsuitably. But, since we find from the report of Salarius, our notary, who
was afterwards there, that there had been no reasonable cause for taking possession of
those synagogues, and that they had been unadvisedly and rashly consecrated, we therefore
enjoin thy Experience, since what has been once consecrated cannot any more be restored to
the Jews, that it be thy care to see that our aforesaid brother and fellow-bishop pay the
price at which our sons, the glorious Venantius the Patrician, and Urbicus the Abbot, may
value the synagogues themselves with the guest-chambers that are under them or annexed to
their walls, and the gardens thereto adjoining; that so what be has caused to be taken
possession of may belong to the Church, and they may in no wise be oppressed, or suffer
any injustice. Moreover, let books or ornaments that have been abstracted be in like
manner sought for. And, if any have been manifestly taken away, we desire them also to be
restored without any ambiguity. For, as there ought to be no licence for them, as we have
ourselves already written, to do anything in their synagogues beyond what is decreed by
law, so neither damage nor any cost ought to be brought upon them contrary to justice and
equity

LETTER 9.58: TO MARTIN, SCHOLASTICUS

Gregory to Martin, &c. Seeing that questions arising in civil affairs need, as is known to
thy Greatness, very full enquiry, let thy wisdom consider with what care and vigilance the
causes of bishops should be investigated. But, in the letter which thou hast sent us by
the bearer of these presents on the questions with respect to which thou wert sent to us
by our brother and fellow-bishop Crementius, thou hast given only a superficial account of
them, and hast been entirely silent about their root. But, had their origin and intrinsic
character been manifest to us, we should have known what should be decided about them, and
would then settle the mind of our aforesaid brother by a plain and suitable reply. This,
however, is altogether displeasing to us, that thou givest us to understand that some of
the bishops have gone to the court without letters from their primate, and that they hold
unlawful assemblies. But since, as we have before said, the origin and nature of the
questions are entirely unknown to us, we cannot pronounce anything definitely, lest, as
would be very reprehensible, we should seem to pass sentence about things imperfectly
known. Hence it was very needful that, for our complete information, thy Greatness should
have proceeded hither to reply to our questions during the time of thy lingering in
Sicily. Nevertheless, now that thou hast seen our brother and fellow-bishop John, we
believe that in him thou hast seen us also. And so since he has been at pains himself also
to write to us about the same questions, we have written in reply to him what seemed to us
right. And, since he is a priest of ripe and caution judgment, if you are willing to treat
with him on the questions which he has been commissioned to entertain, we are sure that
you will find in him what is both advantageous and reasonable.

LETTER 9.59: TO JOHN, BISHOP OF SYRACUSE

Gregory to John, &c. I have received your Fraternity's letter, wherein you inform me that
the most eloquent Martin has come from the African province and communicated something to
you privately. And indeed your Fraternity, as often as you find occasion, ceases not to
shew your love towards the blessed apostle Peter. Wherefore we give thanks to Almighty
God, that where you are, there we are not found absent. Nevertheless, your Holiness is not
yet fully cognizant of the case in hand. For the Byzacene primate had been accused on some
charge, and the most pious Emperor wished him to be judged by us according to canonical
ordinance. But then, on the receipt of ten pounds of gold, Theodorus the magister militum
opposed this being done. Yet the most pious Emperor admonished us to commission some one,
and do whatever was canonical. But, seeing the contrarieties of men, we have been
unwilling to decide this case. Now, moreover, this same primate says something about his
own intention. And it is exceedingly doubtful whether he says such things to us sincerely,
or in fact because he is being attacked by his fellow-bishops: for, as to his saying that
he is subject to the Apostolic See, if any fault is found in bishops, I know not what
bishop is not subject to it. But when no fault requires it to be otherwise, all according
to the principle of humility are equal. Nevertheless, do you speak with the aforesaid most
eloquent Martin as seems good to your Fraternity.

For it is for you to consider what should be done; and we have replied to you briefly on
the case, because we ought not to believe indiscriminately men that are even unknown to
us. If, however, you, who see him before you in person, are of opinion that anything more
definite should be said to him, we commit this to your Charity, being sure of your love in
the grace of Almighty God. And what you do regard without doubt as having been done by us.

LETTER 9.60: TO ROMANUS AND OTHER GUARDIANS (DEFENSORES) OF THE ECCLESIASTICAL PATRIMONY

Gregory to Romanus the guardian, Fantinus the guardian, Sabinus the sub-deacon, Sergius
the guardian, Boniface the guardian (a paribus ), and the six patroni. Since, even as
cautious foresight knows how to block the way against faults, and to avoid what is
hurtful, so neglect opens the way to excesses, and is wont to incur what ought to be
guarded against, we ought to bestow very careful attention, and see alike to the
reputation and to the safeguard of our brethren and priests. Now it has come to our ears
that certain of the bishops, under pretext, as it were, of help, associate themselves in
one house with women. And so, lest hereby just occasion of detraction should be given to
scoffers, or the ancient enemy of the human race should take advantage of an easy matter
of deceit, we enjoin thee by the tenor of this mandate that thou study to shew thyself
strenuous and solicitous. And, if any of the bishops included within the limits of the
patrimony committed to thee are living with women, do thou entirely put a stop to this,
and for the future by no means suffer any women to reside with them, except such as the
censorship of the sacred canons allows, that is a mother, an aunt, a sister, and others of
this sort, concerning whom there can be no ill, suspicion. Yet they do better, if they
refrain from living together even with such as these. For we read that the blessed
Augustine refused to live even with his sister, saying, Those who are with my sister are
not my sisters.

The caution, then, of a learned man ought to be a great instruction to us. For it is a
mark of uncautious presumption for one that is less firm not to fear what a strong man is
afraid of. For he wisely overcomes what is unlawful who has learnt not to use even what is
allowed him: and indeed we bind none in this matter against their will, but, as physicians
are accustomed to do, we prescribe carefulness for health's sake, even though it be for
the time distressful. And therefore we impose no necessary obligation; but, if any should
choose to imitate a learned and holy man, we leave it to their own will. Let, then, thy
Experience act with zeal and solicitude for the observance of what we have ordered to be
prohibited. For, if hereafter it should chance to be found otherwise, know that thou wilt
incur no slight risk with us. Furthermore, let it be thy care to exhort these same
bishops, our brethren, that they admonish those who are subject to them, to wit those who
are constituted in sacred orders, to observe in all ways after their example what they
themselves observe; this only being added, that these, as canonical authority has decreed,
are not to leave wives whom they ought to govern chastely. Given in the month of March,
Indiction 2.

LETTER 9.61

Here begins the epistle of Rechared, King of the Goths, addressed to the blessed Gregory,
Bishop of Rome . Rechared to the holy lord and most blessed pope, the bishop Gregory. At
the time when the Lord in His compassion caused us to be dissociated from the impious
Arian heresy, and the holy Catholic Church gathered us into her bosom ameliorated in the
path of faith, it was then the desire of our mind to seek with delight and with the whole
bent of our mind so very reverend a man; thee who art powerful above all other bishops,
that he might commend in all ways a tiring so worthy and acceptable to God for us men.
But, whereas we are engaged in many cares of government, being occupied by divers
occasions, three years passed without the desire of our mind being satisfied. And after
this we chose, for the purpose of sending them to thee, some abbots of monasteries, who
should proceed to thy presence, and offer gifts sent by us to Saint Peter, and bring us
word more distinctly of thy holy reverence's health. But, as they hastened on their way,
and were almost in sight of the shores of Italy, it befell them that they struck on
certain rocks near Marseilles, and were scarcely able to deliver their own souls. And now
we have entreated a presbyter whom thy Glory had sent as far as the city of Malaca
(civilatem Malicitanam) to come into our sight. But he, detained by bodily infirmity, has
in no wise been able to reach the soil of our kingdom.

But, as we know most certainly that he was sent by thy Holiness, we have sent a golden cup
ornamented on the outside with gems for thy Holiness (as I trust thou wilt vouchsafe to
do) to offer as worthy of the apostle who shines the first in dignity. For I also beg thy
Highness, when an opportunity is found, to seek us out by thy sacred golden letters. For
how much I truly love thee I believe is not hidden, the Lord inspiring thee, from the
fecundity of thine own breast. It is sometimes the case that those whom tracts of land or
sea divide the grace of Christ glues together as if visibly. For to those who do not see
thee at all in person fame discloses thy goodness. Further, I commend with all veneration
to thy Holiness in Christ, Leander, the priest of the church of Hispalis, since through
him thy benevolence has been made clearly manifest to us; and when we talk of thy life
with this same bishop, we reckon ourselves as your inferiors in regard to your good deeds.
I am delighted to hear of thy health, most reverend and most holy man; and I beg of thy
Christian prudence that thou wouldest commend frequently in thy prayers to our common Lord
us and our people, who are ruled after God under our government, and have been acquired by
Christ in your times; that hereby true charity to God-ward may establish in well-being
those whom the breadth of the world separates.

LETTER 9.62: TO ROMANUS, GUARDIAN (DEFENSOREM)

Gregory to Romanus, &c. It has come to our ears that the tonsuratores in Sicily, with
wicked presumption, take to themselves the name of defensores, and that they not only are
of no utility for the interests of the Church, but also take occasion hence to commit many
irregularities. Consequently we enjoin thy Experience by this present authority to enquire
diligently into this. And, if thou findest any, besides those who have letters to empower
them in such business , usurping henceforth this title, put a stop to this thing by strict
correction. If, however, thou shouldest discover any who have proved themselves active and
faithful in ecclesiastical affairs, thou must send us a full and particular report of
them, that we may judge whether they are worthy of a letter . Furthermore, we desire thee
to make a thorough examination of the accounts of Fortunatus; and, when he has satisfied
all the debts that appear against him, allow him no longer to have to do with the
patrimony, or with any action of our Church, seeing that, as we have heard, he has
conducted himself in such a manner that he ought not henceforth to have any communication
with our people.

Furthermore, it has been reported to us that one Martianus, who has assumed to himself the
name of a defensor, has declined to pay obedience to our brother and fellow-bishop John,
to whom we had committed the charge of our patrimony. Inquire therefore; and, if it is
true, let him be sent into exile, that his disobedience to him from whose Church he has
seized for himself a false title of honour, and who is promoting the interests of the
same, may not go unpunished. But, if there are also any others disobedient to the orders
of our said brother, thou wilt by all means visit them with strict punishment.

LETTER 9.65: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI)

Gregory to Januarius, Bishop of Sardinia. It has come to our ears that some of your
clerics, inflated with a spirit of elation (which is a serious thing to be said), neglect
obedience to the commands of your Fraternity, and occupying themselves rather in the
services and labours of others, desert the business of their own Church in which they are
needed. For this reason we greatly wonder why you do not keep up the rule of discipline,
and restrain them, when wandering dissolutely at large, with a rein of strict control to
the requirements of the office they have undertaken. It is said also that some of these
contumacious clerks, in order to obtain support against you, resort to the patronage of
our guardian (defensoris) Vitalis. Wherefore we have sent a letter to him, telling him not
to dare henceforth to support any one of your clerks against you unreasonably; but, if any
case of fault should arise which is not a serious one but merits pardon, to approach you
rather as an intercessor than as a supporter of the culprit. Be on your guard, then, that
no such report shall hereafter reach us of your subjects despising you.

We have learnt also that a certain widow left her substance to the monastery of St.
Julian, and that this substance has been plundered by one of your clerks who used to
direct the actions of the deceased woman while she lived, and that he now evades making
restitution. We therefore exhort thee that, if what is said should prove to be true, you
cause him to be constrained by strict proceedings, to the end that he may make haste to
restore without diminution the property left to the monastery, and be compelled to give
up, even with the loss of his reputation, that which, preserving the purity of his honour,
he ought not to have dared to take. But what a cause for shame it. is that we should
appear as admonishing your Fraternity to restrain your clerk under the vigour of
discipline, this I believe that you yourself feel in your own heart.

Also against worshippers of idols, and soothsayers, and diviners, we very earnestly exhort
your Fraternity to be on the watch with pastoral vigilance, and publicly among the people
hold forth against the men who do such things, and recall them by persuasive hortation
from the contagion of so great sacrilege, and such temptation of divine judgment, and
peril in the present life. If, however, thou shouldest find them unwilling to amend and
correct themselves from such doings, we desire thee to lay hold of them with fervent zeal,
and, in case of their being slaves, to chastise them with blows and torments, whereby they
may be brought to amendment. But, if they are freemen, they should be directed to
penitence by suitable and strict confinement; so that they who scorn to listen to salutary
words reclaiming them from peril of death may at any rate be brought back by bodily
torments to the desired sanity of mind. We have also been informed that, you having
committed the care of your patrimony to certain laymen, they, after having been detected
in depredations on your peasants and flight in consequence, both refuse to restore the
property which, as not being subject to your control, they indecently retain as though it
were in their own power, and also scorn to render you an account of their doings. If this
be so, it is fitting that the matter be strictly investigated by you, and the case between
them and the peasants of your Church be thoroughly examined.

And whatever fraud may be discovered in them let them be compelled to make restitution for
with the penalty appointed by the laws. But for the future your Fraternity must take care
that ecclesiastical property be not committed to secular men not living under your rule,
but to approved clerics holding office under you; in whom if any wrong doing should be
found, you may be able to correct what has been unlawfully done, as in the case of persons
under you, whom the obligation of their condition convenes before you rather than excuses.

LETTER 9.67: TO CONSTANTIUS, BISHOP OF MILAN

Gregory to Constantius, &c. Maximus, the prevaricator of the Church of Salona, after he
had failed to obtain anything through the greater powers of the world, has betaken himself
to the lesser ones; and by a superfluity of prayers and by attestation to his good works
he strives to prevail with us. This being so, I have thought it would be inhuman in me, if
he who says that he fears me much were quite unable to find me in some degree more indult.
And I have therefore decided that our most reverend brother and fellow-bishop Marinianus
should take cognizance of his cause in the city of Ravenna. If, however, by any chance his
person is suspected, we desire that your Fraternity also, if it is not too laborious for
you, should take the trouble of repairing to the same city, and sit together with our
aforesaid brother in the same trial. Whatever, then, may seem good to each of your
Holinesses, know that it will seem good to me; and your judgment I accept as my own; and
what things you both think should be remitted, be assured that I remit; taking, however,
careful heed that we may not appear to be either sinfully remiss or austere to the injury
of Holy Church. We have enjoined the execution of this matter on the Chartulary Castorius,
that he may fully report to us all that has been done.

LETTER 9.68: TO EUSEBIUS OF THESSALONICA

Gregory to Eusebius of Thessalonica, Urbicus of Dyrrachium, Andrew of Nicopolis, John of
Corinth, John of Prima Justiniana, John of Crete, John of Larissa and Scodra, and many
other bishops. We are constrained by the care of government which we have undertaken to
extend vigilantly the solicitude of our office, and to instruct the minds of our brethren
by addresses of admonition, that no wrongful presumption. may avail to deceive the
ignorant, nor any dissimulation to excuse those who know. Be it known then to your
Fraternity that John, formerly bishop of the city of Constantinople, against God, against
the peace of the Church, to the contempt and injury of all priests, exceeded the bounds of
modesty and of his own measure, and unlawfully usurped in synod the proud and pestiferous
title of oecumenical, that is to say, universal. When our predecessor Pelagius of blessed
memory became aware of this, he annulled by a fully valid censure all the proceedings of
that same synod, except what had therein been done in the cause of Gregory, bishop of
Antioch, of venerable memory; taking him to task with most severe rebuke, and warning him
to abstain from that new and temerarious name of superstition; even so as to forbid his
deacon to go in procession with him, unless he should amend so great a wickedness. And we,
adhering in all respects to the zeal of his rectitude, observe his ordinances, under the
protection of God, irrefragably, since it is fitting that he should walk without stumbling
along the straight way of his predecessor, whom the tribunal of the eternal Judge awaits
for rendering an account of the same place of government.

In which matter, lest we should seem to omit anything that pertains to the peace of the
Church, we once and again addressed the same most holy John by letter, bidding him
relinquish that name of pride, and incline the elation of his heart to the humility which
our Master and Lord has taught us. And having found that he paid no regard, we have not
desisted, in our desire of concord, from addressing the like admonitions to our most
blessed brother and fellow-priest Cyriacus, his successor. But since it is the case, as we
see, now that the end of this world is near at hand, that the enemy of the human race has
already appeared in his harbingers, so as to have as his precursors, through this title of
pride, the very priests who ought to have opposed him by living well and humbly, I exhort
and entreat that not one of you ever accept this name, that not one consent to it, that
not one write it, that not one admit it wherever it may have been written, or add his
subscription to it; but, as becomes ministers of Almighty God, that each keep himself from
this kind of poisoned infection, and give no place to the cunning lier-in-wait, since this
thing is being done to the injury and rendering asunder of the whole Church, and, as we
have said, to the contemning of all of you. For if one, as he supposes, is universal
bishop, it remains that you are not bishops.

Furthermore, it has come to our knowledge that your Fraternity has been convened to
Constantinople. And although our most pious Emperor allows nothing unlawful to be done
there, yet, lest perverse men, taking occasion of your assembly, should seek opportunity
of cajoling you in favouring this name of superstition, or should think of holding a synod
about some other matter, with the view of introducing it therein by cunning
contrivances,-though without the authority and consent of the Apostolic See nothing that
might be passed would have any force, nevertheless, before Almighty God I conjure and warn
you, that the assent of none of you be obtained by any blandishments, any bribes, any
threats whatever; but, having regard to the eternal judgment, acquit ye yourselves
salubriously and unanimously in opposition to wrongful aims; and, supported by pastoral
constancy and apostolical authority, keep out the robber and the wolf that would rush in,
and give no way to him that rages for the tearing of the Church asunder; nor allow,
through any cajolery, a synod to be held on this subject, which indeed would not be a
legitimate one, nor to be called a synod. We also at the same time admonish you, that if
haply nothing should be done with mention of this preposterous name, but a synod be by any
chance assembled on another matter, ye be in all respects cautious, circumspect, watchful,
and careful, lest anything should therein be decreed against any place or person
prejudicially, or unlawfully, or in opposition to the canons.

But, if any question arises to be treated with advantage, let the question in hand take
such a form that it may not upset any ancient ordinances. Wherefore we once more admonish
you before God and His Saints, that you observe all these things with the utmost
attention, and with the entire bent of your minds. For if any one, as we do not believe
will be the case, should disregard in any part this present writing, let him know that he
is segregated from the peace of the blessed Peter, the Prince of the Apostles. Let, then,
your Fraternity so act that when the Shepherd of shepherds comes in judgment, you may not
be found guilty with respect to the place of government which you have received.

LETTER 9.78: TO EULOGIUS, PATRIARCH OF ALEXANDRIA

Gregory to Eulogius, &c. I have received at the hands of the bearer of these presents the
letter of your most sweet Holiness, speaking to me about your cause being terminated
speedily. But, as soon as he had come, he learnt how the possession which he sought from
our Church was held, and soon satisfied himself about it. The business he had with others
he settled without contention. But concerning the matter which ought by all means to have
been written about to me, your Holiness has written nothing, considering me also to be
tardy therein. And indeed, for fear of its breaking out into the scandal of division, I
have been unwilling to be the author of such division. For I have chosen that whatever may
follow should ensue through others. But in time to come, God granting it, you will have
proof that in a cause wherein I desire to please God I am not afraid of men. Concerning
this I took care to write to you before now, even when you went to Constantinople.

As to the timber, I had prepared pieces of a larger size, as your Blessedness had
requested in your letter; but so small a ship has been sent here that it could not carry
them, unless they had been cut. But I was unwilling to have them cut, and have reserved
for your judgment what should be done about them. If you do not require them, we will
adapt them for other uses here. Moreover, I beg of your Holiness to pray for me earnestly,
since I am incessantly pressed down by pares of gout, and swords of barbarians, and
distressing cares. But, if you bestow on me the help of your prayer, I believe that you
will strongly aid me against all adversities.

LETTER 9.79: TO MARINIANUS, BISHOP OF RAVENNA

Gregory to Marinianus, &c. What is to be done in the ease of Maximus you have learnt from
the letters which we have before sent to you. But, since we have ascertained from the
report of our Chartulary Castorius, the bearer of these presents, what is the wish, or
rather the request, of your Fraternity in this matter, therefore if the said Maximus, in
the presence of you and our aforesaid Chartulary, shall purge himself on oath from
simoniacal heresy, and with respect to other charges shall, before the body of Saint
Apollinaris, as we have written, reply only, when interrogated, that he is guiltless, we
commit his cause to the judgment of your Fraternity, with regard to his having presumed to
celebrate the solemnities of mass while excommunicated, as to what penance such fault
shall be purged by. And so, whatever according to God seems good to you, do you settle
without fear, and entertain no doubt with regard to us. For whatsoever may be ordained by
you concerning this cause we both thankfully accept and willingly allow. Yet we exhort you
that you should be careful, and so temper what you provide for being done as both to deal
kindly with him, if so it shall seem fit, and by a suitable arrangement to observe, as you
ought, the genius of ecclesiastical vigour. We have instructed the above-named bearer,
while present with us, how he is to act with you; and, having learnt all thoroughly from
him, do you so acquit yourselves in all respects that in your anxious care we may feel
that our presence has been with you.

LETTER 9.80: TO CASTORIUS, NOTARY

Gregory to Castorius, &c. The more thou seest thyself to be trusted by us, and charged
with the conduct of cases when need arises, the more oughtest thou to shew thyself
energetic and solicitous. Accordingly, if Maximus of Salons, having taken oath, shall
affirm that he is not guilty of simoniacal heresy, and, as to other matters, when merely
questioned before the body. of Saint Apollinaris, shall reply that he is innocent, and
shall have done penance, as we have directed, for his disobedience, we desire that, to
console him, thy Experience should give him the letter which we have written to him ,
wherein we have signified that we have restored to him both our favour and communion. For,
as it befits us to be severe to those who persist in contumacy, so to those who are again
humbled and penitent we ought not to deny a place of pardon.

Furthermore, as to our brother Sabinianus, bishop of Jadera , and Honoratus , archdeacon
of Salons, or others who have had recourse to the Apostolical See, Maximus must be very
earnestly dealt with, so that he may receive them with becoming charity, and in no way
retain in his heart any grudge against them, but live with them with pure goodwill and
sincere affection.

LETTER 9.81: TO MAXIMUS, BISHOP OF SALONA

Gregory to Maximus, &c. Although to what was faulty in thy ordination at the first thou
hast added serious evil through the fault of disobedience, yet we, tempering with becoming
moderation the authority of the Apostolic See, have never been incensed against thee to
the extent that the case demanded. But our displeasure which thou hadst excited against
thyself continued the longer in that a sense of the responsibility entrusted to us
tormented us exceedingly, lest we might seem to be passing over without attention certain
unlawful doings of thine that we had heard of. And, if thou considerest well, thou wilt
see that thou thyself, by deferring to satisfy us, didst confirm these reports, and
thereby didst exasperate us the more against thee. But now that, following wholesome
counsel, thou hast submitted thyself humbly to the yoke of obedience, and that thy love,
in doing penance , has purged itself, as we directed, by fitting satisfaction, understand
thou that the favour of brotherly charity is restored to thee, and give thanks that thou
art received into our fellowship: for, as it becomes us to be strict with those who
persevere in a fault, so does it to be kind in pardoning those who return to a better
mind. Now, therefore, that thy Fraternity knows that he has recovered the communion of the
Apostolic See, let him send some one to us, according to custom, to receive and convey to
him the pallium. For, whilst we do not suffer unlawful things to be perpetrated, we no
less refuse not what is customary. Further, though the discharge of the duties of our
position might have called upon us to concede this, yet we are greatly constrained thereto
by the request of our most sweet and excellent son, the lord Exarch Callinicus, that we
would treat thee with moderation. His most dear wish we cannot resist, nor can we cause
him sorrow.

LETTER 9.82: TO ANATOLIUS, CONSTANTINOPOLITAN DEACON

Gregory to Anatolius, &c. To good and devoted sons it is worth our labour so to respond as
to double, because we are paying a debt, what it would befit us of our own mere motion to
bestow upon them. Seeing, then, that the bearer of these presents, our son the magnificent
Marcellinus , has demeaned himself as he has in the cause of our brother and fellow-bishop
Maximus and in that of the Istraians, and is anxious to employ himself for the advantage
of our Church, therefore, that he may be able more and more to shew his sincere affection
not only in words but also in deeds, we hereby exhort thy Love to co-operate with him when
he comes to the royal city with entire zeal and earnestness, and to be at pains so to
assist him with all the succour in thy power, that, supported by the aid of Almighty God
and thine, he may have the less difficulty to contend with there. Thou wilt also study so
to attend to him as to one who is in very truth our own, and so to bestow on him the
efficiency of thy charity, that he may both recognise a return made to him for the past,
and also be able to entertain a great hope of retribution in the future for his devotion
which he promises to exhibit in the service of the Church.

But inasmuch as, so far as we have learnt, the most serene lord the Emperor had commanded
our aforesaid magnificent son to hasten to wait upon him immediately, it is fitting for
thee to seek an opportunity of intimating that it was no faulty disobedience, but the
cause of our brother and fellow-bishop Maximus, that has detained him: which cause, though
late, has nevertheless through his exertions been brought to a conclusion. But this we
desire thy Love to attend to carefully; not to allow thyself to be mixed up in any cause
whatever where there is oppression of the poor; lest haply, under pressure to some extent
from persons in power, thou shouldest be driven to do what could not be of advantage to
thy soul. Dealing, then, with all matters in the fear of God, consider especially the
eternal reward.

LETTER 9.91: TO FORTUNATUS, BISHOP OF NEAPOLIS(NAPLES)

Gregory to Fortunatus, &c. Inasmuch as the Father of God's servants whom I had sent to the
city of Naples has, by the ordering of God as it hath pleased Him, departed this life, it
has seemed good to me to send the bearer of these presents, the monk Barbatianus, for the
government of the same monks. For the present we decide that he shall be Prior, so that,
if his life should approve itself to thy Fraternity, thou mayest after a little time
ordain him as their Father. For he has some good qualities that commend him. But he has
this great fault, that he is exceedingly wise in his own conceit. And it is evidently
known how many branches of sin may spring from this root. Let thy Holiness, therefore,
keep careful watch over him; and if you shall find him become wary in government and
humble in his own mind, then, with the permission of God, advance him to the dignity of
Abbot. But, if he makes little progress in humility, defer his ordination, and report to
me .

LETTER 9.93: TO GULFARIS, MAGISTER MILITUM

Gregory to Gulfaris, &c. The bearers of these presents, who come to us from the Istrian
parts, have reported such good things of your Glory as to inflame us ardently to return
you thanks. For we learn that, among the cares of the government of those parts which has
been committed to you, you are especially anxious to Win souls, and that you so take pains
to recall the hearts of wanderers to the unity of the Church that, as far as your desire
goes, you would have no one there separated from the Apostolic Church; and that so great
love of Peter, the Prince of the Apostles, inflames you that you long with all your heart
to restore the sheepfold of him to whom the keys were delivered by the Lord the Creator of
all. Have, glorious son, from such and so great a work, a confident anticipation of divine
retribution, wherein not only our admonition but also the words of the apostle confirm
thee, since he who shall have caused a sinner to be converted from the error of his way
shall save his soul from death, and cover a multitude of sins (James v.). For, however
great be temporal affluence, or at any rate prosperity, it has its end,-the limit of
death. But this pursuit of winning souls, which you have taken up, retains the certainty
of its hope fixed; to wit, the retribution of eternal life.

Wherefore, greeting you with fatherly affection, we exhort your Glory that you the more
earnestly give effect to the zeal for the unity of our holy faith which the Author of
unity Himself has given you; and that, recalling whomsoever you can from the error of
their schism into the bosom of Mother Church, you cherish them with continual admonition.
And accomplish this also,-so to protect with the succour of your defence those whom the
Lord through you may grant to be restored to His fold that there may be no quarter to
which those who are still in error may be able to resort for the accusation of such as
return to sound counsels. For, while you uphold the cause of God on earth, He Himself will
prosperously direct your actions here with the aid of His protection, and there will
remain for you, in the eternal life which you long for, retribution for your so great
well-doing.


REGISTER OF EPISTLES (BOOK IX)
==============================

REGISTER OF EPISTLES continued

LETTER 9.94: TO ROMANUS THE GUARDIAN (DEFENSOREM)

Gregory to Romanus, &c. The bearers of these presents, who came hither from the parts of
Istria to find their bishop who is now living in the parts of Sicily, have asked us to
speed them in their way, and we have arranged for their journey hence. Let, then, thy
Experience receive them, and arrange for their reaching their said bishop as soon as
possible; lest, as they allege may be the case, others of the schismatics in those parts
should be beforehand to persuade them. For, so far as they indicate, the bishop himself
has a desire to come to us in behalf of the unity of the faith. Assistance therefore
should be given them, that, with the help of the Lord, they may accomplish the good things
they desire. But let thy Experience, in person if he is near at hand or otherwise by
letter, exhort this same bishop to lose no tithe in hastening, with the Lord's good
favour, to the threshold of the Apostles, being assured that he will be received by us
with all affection. We also desire thee to pay him the cost of his journey to enable him
to come to us. But, if he finds coming here burdensome, and arranges to live in Sicily,
and consents, with his security given, to remain in the unity of the Church among the
perverters of Scripture, this also do not thou delay to inform us of, that we may arrange,
with the help of the Lord, how provision may be made for his expenses there. But lend also
thy concurrence and succour for the bearers of these letters to come to their said bishop,
so that after leaving us they may experience no less attention.

LETTER 9.98: TO THEODORE, CURATOR OF RAVENNA

Gregory to Theodore, &c. Although from the report of our responsalis we have long heard
many things of you to rejoice our heart, yet now our son the abbot Probus, who has
returned to us, has reported still further such things of the charity of your Glory as it
is becoming should be told of a really good and most Christian son. And, since he has told
us of such kind feeling on your part, and such earnestness in arranging the peace as has
not appeared even in our own citizens who have previously been in your parts, we beg the
mercy of heavenly protection to recompense you for this in body and in soul both here and
in the world to come, seeing that you have not ceased to act advantageously for the weal
of many. We inform you therefore that Ariulf has sworn to the observance of the peace, not
as his King swore , but under the condition that no excess should in any way be committed
against himself, and that no one should march against the army of Aroges . This begin
altogether unfair and crafty, we take it as if he had not sworn,-since to some extent he
will easily find for himself an occasion of exceeding, and will deceive us the more if we
are not on our guard against him.

But Warnilfrid, according to whose advice this same Ariulf acts in all respects, has
scorned to swear at all. And so it has come to pass that from the peace which we so much
desired, we in these parts can have hardly any remedy, since we must still, and for the
future, be on our guard against the same enemies that we have been on our guard against so
far. Furthermore, be it known to your Glory that the King's men who have been sent hither
press us to subscribe to the compact, But remembering the insults which, to the injury
through us of the blessed Peter, Agilulph is said to have addressed to the most
illustrious Basilius, though Agilulph himself has entirely denied this, we have still
thought it prudent to abstain from subscription, lest we, who are petitioners and
mediators between him and our most excellent son the lord Exarch, should find ourselves
deceived in any respect, in case of anything being perchance secretly with drawn (i.e.
from the compact), and he should find an occasion of not assenting to our petition. And so
we beg, as we have requested also of our aforesaid most excellent son, that your Glory,
with the charity whereby you are united to us, would take measures to the end that, before
these men return from Arogis, the king may send them letters posthaste, to be, however,
handed on to us, ordering them not to call on us to subscribe. But, if it serves the
purpose, we will cause our glorious brother, or one of the bishops, or at any rate an
archdeacon, to subscribe.

With regard to Augustus we thank you, and are giving attention to his settling his cause
with his adversary in accordance with equity; having been unwilling that the trouble of
putting in an appearance with you should be imposed upon him, yet so as not to deny
justice to his adversary. With regard to other matters since it has not been so far in our
power to thank you adequately, we will for the future send to you our responsalis, through
whom, by the mercy of God, we may be the more bound together in the charity wherein we are
knit to each other. Moreover, the sorrow of your Glory affects us exceedingly; but since a
wise man knows all that can be said in the way of comfort, we omit comforting you with
words; but we attend you with our prayers, beseeching Almighty God to guard the life and
health of yourself and all yours under the protection of His loving-kindness, and to
console your heart while in a state of affliction.

LETTER 9.105: TO SERENUS BISHOP OF MASSILIA,(MARSEILLES)

Gregory to Serenus, &c. That we have been so long in sending a letter to your Fraternity
attribute not to sluggishness, but to press of business. We now commend to you in all
respects the bearer of these presents, our most beloved son Cyriacus, the Father of our
Monastery, that no delay may detain him in the city of Massilia, but that he may proceed
under God's protection to our brother and fellow-bishop Syagrius with the succour of your
Holiness. Furthermore we notify to you that it has come to our ears that your Fraternity,
seeing certain adorers of images, broke and threw down these same images in Churches. And
we commend you indeed for your zeal against anything made with hands being an object of
adoration; but we signify to you that you ought not to have broken these images. For
pictorial representation is made use of in Churches for this reason; that such as are
ignorant of letters may at least read by looking at the walls what they cannot read in
books. Your Fraternity therefore should have both preserved the images and prohibited the
people from adoration of them, to the end that both those who are ignorant of letters
might have wherewith to gather a knowledge of the history, and that the people might by no
means sin by adoration of a pictorial representation .

LETTER 9.106: TO SYAGRIUS, AETHERIUS, VIRGILIUS, ANDDESIDERIUS, BISHOPS

Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of
Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head,
which is Christ, has to this end willed us to be His members, that through the bond of
charity and faith He might make us one body in Himself. And to Him it befits us so to
adhere in heart, that, since without Him we can be nothing, through Him we may be able to
be what we are called. Let nothing divide us from the citadel of our Head, lest, if we
refuse to be His members, we be left apart from Him, and wither like branches cast off
from the vine. Wherefore, that we may be counted worthy to be the dwelling-place of our
Redeemer, let us abide in His love with entire earnestness of mind. For He Himself says,
He that loveth me will keep my word, and my Father will love him, and we will come unto
him, and make our abode with him (Joh. xiv. 23). But, since we cannot keep close to the
author of all good, unless we cut away from us covetousness, which is the root of all
evil, we therefore by these present writings (which associate us together mutually as in
the alternate discourse of a wished for visitation) approach your Fraternity in accordance
with apostolic institutes, that, leaning on the rules of the Fathers and the Lord's
commands, we may banish from the temple of faith avarice, which is the service of idols,
so as to suffer nothing hurtful, and nothing disorderly, to be in the house of the Lord.

I apprize you to wit, that we have long heard it currently reported how that in the
regions of Gaul sacred orders are conferred through simoniacal heresy. And we are affected
with sorrowful disgust, if money has any place in ecclesiastical offices, and that which
is sacred is made secular. Whosoever, then, sets himself to buy this thing by the giving
of a price, having regard not to the office but to the title, covets not to be a priest,
but only to be called one. What forsooth? What comes of this but that there is no trial of
a man's conduct, no carefulness about his moral character, no enquiry into his life, but
that he only is counted worthy who has the means to give a price? Hence it ensues, if the
matter be weighed in a true balance, that, while one wickedly makes haste to snatch a
place of utility with a view to vain glory, he is all the more unworthy from the very fact
of his seeking dignity. Moreover, as one who refuses when invited and flies when sought
should be brought up to the sacred altar, so one that sues of his own accord and pushes
himself forward importunately should without doubt be repelled. For whoever thus strives
to climb to higher places, what does he but decrease in increasing, and in rising
outwardly sink low inwardly? Wherefore, dearest brethren, in ordaining priests let
sincerity prevail, let there be simple consent without venality, let a pure election be
preferred, so that advancement to the highest place of the priesthood may be believed to
be due, not to the suffrage of sellers, but to the judgment of God. For that it is a
grievous crime to wish to procure or to sell the gift of God for a price evangelical
authority is witness (Matth. xxi.).

For, when our Lord and Redeemer went into the temple, He overthrew the seats of them that
sold doves. What else is it to sell doves but to receive a price for the laying on of
hands, and to put to sale the Holy Spirit whom Almighty God gives to men? And that the
priesthood of such as do so falls before the eyes of God is plainly signified by the
overthrowing of the seats. And yet the perverseness of this iniquity still puts forth its
strength. For it drives those to sell whom it deceives into buying. And, while attention
is not paid to what is enjoined by the divine voice, Freely ye have received, freely give
(Matth. x. 8), it is brought to pass that it increases, and becomes doubled in one and the
same contagion of sin, to wit of the buyer and of the seller. And, it being welt known
that this heresy crept into the Church with a pestiferous root before all others, and was
condemned in its very origin by apostolic detestation, why is it not guarded against? Why
is it not considered that blessing is turned into a curse to him who is promoted to the
end that he may become a heretic?

For the most part, then, the adversary of souls, when unable to insinuate into them what
is wrong on the face of it, endeavours to supplant them by throwing over it as it were a
show of piety, and persuades them, perhaps, that money ought to be received from those who
have it, so that there may be wherewith to give to those who have it not, if only he may
even so infuse mortal poisons concealed under the appearance of almsgiving. For neither
would the hunter deceive the wild beast, nor the fowler the bird, nor the fisherman catch
the fish, if the former were to set their snares in open view, or if the latter had not
his hook hidden by the bait. By all means, then, the cunning of the enemy is to be feared
and guarded against, lest those whom he cannot subvert by open temptation he should
succeed in slaying more cruelly by a hidden weapon. For indeed it is not to be accounted
almsgiving if that be dispensed to the poor which is got by unlawful dealings, since he
who with this intention receives amiss as though with the view of dispensing well is the
worse for it rather than the better. The alms that please the eyes of our Redeemer are not
those that are gathered together in unlawful ways and from iniquity, but such as are
bestowed out of what has been granted to us and well acquired.

Hence this also is certain, that, though monasteries or hospitals or aught else be built
with the money given for sacred orders, it profits not for reward; since, when one that is
perverse and a buyer of dignity is transferred to a holy place, and constitutes others
after the likeness of himself for a consideration given, he destroys more by his evil
administration than he who has received money from him for ordination can build up. That
we should not, then, try to get anything with sin under pretence of almsgiving we are
plainly warned by Holy Scripture, which says, The sacrifices of the impious are abominable
which are offered of wickedness (Prov. xxi. 27). For whatever in God's sacrifice is
offered of wickedness appeases not, but provokes, the anger of Almighty God. Hence again
it is written, Honour the Lord from thy just labours (Prov. iii. 9). Whoso, then, takes
evilly that he may, as he supposes, give well, it is evident without doubt that he honours
not the Lord. Hence also it is said through Solomon, Whoso offers a sacrifice of the
substance of the poor is as though he slew a son in his father's sight (Ecclus. xxxiv.
24). Now let us consider how great is a father's grief if his son be killed in his sight:
and hence we easily understand how much God is grieved when a sacrifice is given Him out
of pillage. Exceedingly to be shunned then, most beloved brethren, is the perpetration of
the sins of simoniacal heresy under pretence of almsgiving.

For it is one thing to do alms on account of sins, but another to commit sins on account
of alms. This also, which has reached our ears, we include as worthy of no dissimilar
detestation; that some persons, inflated with desire of dignity, are tonsured on the death
of bishops, and from being laymen are suddenly made priests, and shamelessly snatch at the
leadership of religious life, not having as yet even learnt to be soldiers. What good do
we suppose these will do their subjects, who, before touching the threshold of
discipleship, fear not to occupy the place of mastership? In such a case it is needful
that, even though any one were of unquestioned merit, he should be exercised in
ecclesiastical offices by passing through distinct orders. He should see what he is to
imitate, he should be formed into the shape he is to retain, so that afterwards he may not
err, when chosen for shewing the way of life to the erring He should, then, be polished
long by religious meditation, that he may be well-pleasing, and so shine as a candle
placed on a candlestick that the adverse force of winds driving against the kindled flame
of erudition may not extinguish it, but increase it. For, since it is written, That one
should first be proved, and so minister ( 1 Tim. iii. 10), much more ought he first to be
proved who is taken as an intercessor for the people, lest bad priests should become the
cause of the people's ruin.

There can therefore be no excuse, no defence against this, since it is clearly known to
all how solicitous about diligent attention to this matter is the holy and excellent
teacher, who forbids that a novice should accede to sacred orders (1 Tim. iii.). But, as
then one was called a novice who had been newly planted in the conversation of the holy
faith, so one is now to be held to be a novice who, having been suddenly planted in the
habit of religion, creeps on to canvass for sacred dignities. Orders, then, should be
risen to in an orderly way: for he courts a fall who seeks to rise to the topmost heights
of a place by steep ascents, disregarding the steps that lead to it. And, seeing that the
same apostle teaches his disciple, among other directions with regard. to sacred orders,
that hands are to be laid hastily on no man (1 Tim. v.), what can be more hasty or what
more headlong than to begin at the top, and that a man should commence by being a bishop
before he has been a minister? Whosoever, then, desires to obtain priesthood, not for the
pomp of elation but for doing good, let him first measure his own strength with the burden
he is to undergo, that, if unequal to it, he may abstain, and also approach it with fear,
even if he thinks himself sufficient for it.

Further, it will not be beside the mark, if, in addition to the argument from rational
beings we draw one from our use of irrational things. For timber Suitable for buildings is
cut from forests, and yet the weight of the building is not imposed on them while they are
yet green, or till a delay of many days has dried their greenness, and rendered them fit
for necessary use. And, if by any chance this precaution is neglected, they are soon
broken by the mass imposed upon them, and the material provided for support begets ruin.
For hence also medical men, whose care is for the body, do not offer certain remedies to
him that needs them while recently concocted, but leave them to be macerated for some
time. For, should any one give them immaturely, there is no doubt that the means of health
become a cause of danger. Let them learn, therefore, let priests in their office learn,
those namely to whom the cure of souls is entrusted, to observe what men of various arts
under the teaching of reason attend to, and restrain themselves from ambition, if not of
fear, yet at any rate of very shame.

But, lest perchance any one should still wish to defend himself on the pretext of an evil
custom, let the discretion of your Fraternity restrain them with the rein of reason, and
not allow them to lapse into unlawful doings, since whatever is deserving of punishment
ought not to be adduced as an example for imitation, but for correction. Nor, further, can
we suffer you to pass over neglectfully this other matter, which alike requires
correction. For of what profit is it to have guarded all besides if through one place
pernicious access be afforded to the enemy? Therefore let women be prohibited from living
with those who are constituted in any sacred order. With regard to them, lest the old
enemy of the human race should exult, it must be laid down by the consent of all that they
may have no other women with them but those whom the sacred canons include And, though
this interdiction is perhaps hitter for the time to some, there is no doubt that it will
afterwards grow sweet from its very benefit to their souls, if the enemy be overcome in
that whereby he might have overcome them.

In this part of our solicitude also we must not leave unnoticed what has been ordained by
the provision of the Fathers, for the sake of advantage, concerning the holding of
councils throughout dioceses. Wherefore, test there should be any dissension among
brethren, or any fomentation of discord between superiors and subordinates, it is
necessary that priests should assemble together, so that there may be discussion about
cases that arise, and salutary conference about ecclesiastical observances; to the end
that, while things past are corrected and things future regulated, the Almighty Lord may
be praised on all sides in one accord by brethren. Know ye whose presence will be with
you, seeing that it is written, Where two or three are gathered together in My name, there
am I in the midst of them (Matth. xviii. 20). If, then, He will vouchsafe to be present
where there are two or three, how much more will He not be wanting where many priests have
come together? And indeed it is not unknown what is appointed by the rules of the Fathers
as to the holding of a council twice in the year. But, lest haply any necessity should not
allow this rule to be carried out, we decree that still one shall meet, without any excuse
allowed, once; so that nothing wrong, nothing unlawful, may be ventured on while a council
is being expected. For commonly, though not from love of justice, yet from fear of
enquiry, people abstain from that which it is known may displease the judgment of all.

Let us, most beloved brethren, keep this observance to be left to our posterity; and let
us meditate on all that is written in the sacred writings for our instruction, and incite
all we can to follow it. For it is certain that, if with all our heart we attend to these
salutary precepts, we escape all taint of vices, since, while we lean on these whereby we
are built up, we shut out, no doubt, all place for deception. Therefore for the purposes
mentioned above, we desire your Fraternity, God willing, to assemble a synod, and in it,
through the mediation of our most reverend brother and fellow-bishop Aregius , and our
most beloved son Cyriacus, let all things that are, as we have before said, opposed to the
sacred canons, be strictly condemned under the ban of anathema; that is, that any one
should presume to give any consideration for acquiring ecclesiastical orders, or receive
any for conferring them; or that any one should all at once from a lay condition dare to
enter on a place of rule; or that any other women should live with priests but such as are
allowed, as aforesaid, by the sacred canons. Concerning all these things let our most
reverend brother the bishop Syagrius, with the whole synod, when our most beloved brother
Cyriacus returns to us, take care to send us word of what has been done; in order that,
knowing accurately what has been decreed, and with what safeguards and in what manner, we
may render thanks without ceasing to Almighty God for your life and manners.

LETTER 9.107: TO AREGIUS, BISHOP OF VAPINCUM

Gregory to Aregius, Bishop in Gaul. The affliction of your Fraternity, which we have
learnt that you have had for the loss of your people, has given us such cause of grief
that, since charity makes us two one, we feel our heart to be especially in your
tribulations. But in the midst of this we have been much consoled by your having brought
your mind to discern how it becomes you to bear sorrow patiently, and, in the hope of
another life, not to have long continued grief for death. Still, lest some tribulation
should still maintain itself in your soul, I exhort you to rest from sorrow, to cease to
be sad. For it is unseemly to addict oneself to wearisomeness of affliction for those of
whom it is to be believed that they have attained to true life by dying. Those have
perhaps just excuse for long continued grief who know not of another life, and have no
trust that there is a passing from this world to a better. We, however, who know this, who
believe it and teach it, ought not to be too much distressed for them that depart, lest
what in others has a show of affection, be to us rather a matter of blame. For it is, as
it were, a kind of distrust to be tormented by sadness in opposition to what everyone
preaches, as the Apostle says, But we would not have you to be ignorant, brethren,
concerning them that are asleep, that ye sorrow not even as others which have no hope (1
Thess. iv. 12).

Having, therefore, this reason before us, dearest brother, we should try, as we have said,
not to afflict ourselves about the dead, but bestow affection on the living, to whom pity
may be of advantage and love bear fruit. Let us henceforth hasten, by reproving,
exhorting, persuading, soothing, comforting, to profit all we can. Let our tongue be an
encouragement to the good, a goad to the bad; let it beat down the puffed up, appease the
angry, stir up the slow, kindle the idle by exhortation, persuade the shrinkers back,
soothe the rough, comfort the despairing; that, as we are called leaders, we may shew the
way of salvation to them that are advancing forward. Let us be vigilant in keeping guard,
let us defend all approaches against the snares of the enemy. And, if ever error should
have drawn aside a sheep of the flocks committed to us through devious ways, let us strive
with all our endeavours to recall it to the Lord's sheepfolds, so that from the name of
shepherd which we bear we may reap not punishment, but a reward. Seeing, then, that in all
this there is need of the help of divine grace, let us implore the clemency of Almighty
God with continual prayers, to the end that for doing these things He may give us the will
and grant us the power, and, with the fruit of good work, direct us in that way in which
He has declared Himself to be the Shepherd of shepherds; that so, through Him, without
whom we cannot rise to the doing of anything, we may be able to accomplish all

Furthermore, our common son, Peter the deacon, has given us to understand that your
Fraternity at the time when you were here requested that we would grant to yourself and
your archdeacon license to use dalmatics . But, because compelled by the sickness of your
people, you departed in such haste that the very grief that weighed upon you did not
suffer you to press the matter any longer, as was fit and as the nature of your request
required; and because we had many engagements, and consideration of ecclesiastical
propriety did not allow us to concede a new thing inconsiderately and suddenly; for these
reasons the carrying into effect of the thing demanded has been long postponed. Now,
however, recalling to mind your Charity's good deservings, by the tenor of this our
authority we grant you your request, and have granted to thee or to thy archdeacon to be
decorated by the use of dalmatics; and we have sent the same dalmatics by the hands of our
most beloved son, the abbot Cyriacus.

Furthermore, at the synod which we have decreed should be assembled through our brother
and fellow-bishop Syagrius against simoniacal heresy, we desire thee to be present; and we
have ordered the pallium which we have sent for our said brother to be accordingly given
him, on condition of his promising to remove from holy Church, by a definition of the
synod, the unlawful things which we have prohibited. Concerning which synod we desire thy
Fraternity to report to us fully by letter all its proceedings, that thou thyself, whose
holiness we are well acquainted with, mayest inform us about everything.

LETTER 9.108: TO SYAGRIUS, BISHOP

Gregory to Syagrius, Bishop of Augustodunum (Autun). Mistress of all good things is
charity, which savours of nothing extraneous, nothing rough, nothing confused; which so
exercises and strengthens hearts that nothing is heavy, nothing difficult, but all that is
done becomes sweet. Since, then, it is its peculiar quality to foster things that are
concordant, to preserve things that are united, to join together things that are
dissociated, to set right things that are wrong, and to consolidate all other virtues by
the bulwark of its own perfection, whosoever grafts himself into its roots neither falls
away from greenness, nor becomes empty of fruits, because effective work loses not the
moisture of fecundity. And so I am much delighted with thee, and rejoice with thee in the
Lord, most beloved brother, for that I find thee, by the testimony of many, so endowed
with this same charity that thou both thyself becomingly exhibitest what befits a priest,
and laudably shewest an example for imitation to others.

Inasmuch, then, as in the work of preaching (which after long thought I have taken care to
supply to the nation of the Angli through Augustine, then provost (praepositum) of my
monastery, and now our brother and fellow-bishop), I have found thee to be, as was right,
so solicitous, devoted, and in all ways helpful, as to lay me under a great debt to thee
in this matter, therefore moved by the consideration of so great an obligation, I cannot
bear to put aside thy Fraternity's petition, lest I should appear towards thee
unprofitable. Consequently, according to the tenor of thy request, we have provided under
God for thy being dignified by the use of the pallium , to be worn within thy church, in
the celebration of mass only. Nevertheless we have decided that it should be given thee
only on condition of thy first promising to amend by the definition of a synod the things
that we have ordered to be corrected; for we certainly deem it fit that, with the gravity
of mind in which by the mercy of God we have learnt that thou excel-lest, a more
distinguished adornment of outward apparel should accrue to thee; especially as we think
that thou hast asked for it, not with a view to the pomp of needless elation but with
regard to the character and dignity of thy Church.

And, lest in this vestment we should seem to be bestowing as it were a bare bounty, we
have taken thought at the same time for the granting of this also;-that, while the
Metropolitan has in all respects his place and dignity preserved to him, the Church of
Augustodunum should be next after the Church of Lugdunum (Lyons), and should claim to
itself this place and rank by the indulgence of our authority. But as to the other
bishops, we decree that they shall take their places according to the date of their
ordination, whether for sitting in council, or for subscribing, or in any other matter,
and shall claim to themselves the prerogative of their several ranks: for it seems to us
consonant to reason that with the use of the pallium we should together with it, as we
have said, bestow some privileges. But, since with augmentation of dignity the sense of
responsibility ought also to increase, that the adornments of action may agree with the
decoration of vestments, your Fraternity should exercise yourself the more earnestly in
all your pursuits. Be vigilant with regard to the doings of those who are under you; let
your example be their instruction, and your life their teacher. By the exhortation of your
tongue let them learn what to fear, and be taught what to love; that, when thou givest up
the talents entrusted to thee with multiplied gain, in the day of retribution thou mayest
be counted worthy to hear, Well done, good and faithful servant: enter thou into the joy
of thy lord (Matth. xxv. 23).

LETTER 9.109: TO BRUNICHILD, QUEEN OF THE FRANKS

Gregory to Brunichild, &c. Now that your Excellency's royal solicitude is in all matters
of government praiseworthy, you ought, for the increase of your glory, to show yourself
more watchful, and careful not to allow those whom you rule with counsel outwardly to
perish inwardly among themselves. So may you, through the fruit of your pious solicitude,
after occupying this topmost height of a temporal kingdom, attain under God to kingdoms
and joys that are eternal. And this we trust you will be able after the following manner
to succeed in; if, among other good deeds, you pay attention to the ordination of priests
; whose office, as we have learnt, has come in your parts to be such an object of ambition
that priests are ordained all at once from being laymen. This is a very serious matter.
For what can they effect, I what good can they do the people, who covet being made
bishops, not for doing good, but for distinction? These, then, who have not yet learnt
what they have to teach-what do they effect, but that the unlawful advancement of a few
becomes the ruin of many, and that the observance of ecclesiastical government is brought
into confusion, seeing the no regular order is observed? For whoso comes to the control
thereof inconsiderately and hurriedly, with what admonition can he edify those who are put
under him, his example having taught them, not reason, but error? It is a shame in truth,
it is a shame, for one to command others what he knows not how to observe himself.

Nor do we pass over that other thing which in like manner requires amendment, but detest
it as utterly execrable and a most serious matter; that in your parts sacred orders are
conferred through simoniacal heresy, which was the first to arise against the Church, and
was condemned with a rigorous malediction. Hence, therefore, it is brought about that the
dignity of the priesthood comes into contempt, and holy honour under condemnation. And so
reverence perishes, discipline is destroyed, since he who ought to have corrected faults
committed them; and by nefarious ambition the honourable priesthood is brought under
censure and disparagement. For who will any more venerate what is sold, or not think
worthless what is bought? Hence I am greatly distressed, and condole with that land;
since, while they scorn to have as a divine gift, but compass by bribes, the Holy Spirit
which Almighty God deigns to bestow on men through the imposition of hands, I do not think
that the priesthood can long subsist there. For where the gifts of heavenly grace are
sold, the life is not sought for God's service, but rather money is venerated in
opposition to God. Seeing then that so great a wickedness is not only a danger to them,
but also in no small degree injurious to your kingdom, greeting your Excellency with
fatherly affection we beseech you to make God propitious to you by the correction of this
enormity.

And, that there may be henceforth no opportunity of committing it, let a synod be held by
your order, at which, in the presence of our most beloved son, the abbot Cyriacus , it
shall be interdicted strictly under pain of anathema that any one should dare to pass
suddenly from a lay condition to the degree of the Episcopate, or any one whatever dare to
give or receive anything for ecclesiastical orders; that so our Lord and Redeemer may so
deal with the things that are yours as He shall see you to be solicitous with pious
devotion in the things that are His. But we have taken special care to delegate the charge
and management of this synod, which we have decided should be held, to our brother and
fellow-bishop Syagrius, whom we know to be peculiarly your own; and we beg you to deign
both to lend a willing ear to his supplication, and to support him by your aid; to the end
that what may redound to your reward, namely a pious and God-pleasing ordination of
priests, the contagion of this evil being removed, may take effect within all the limits
of your jurisdiction.

To this our brother, in that he has shewn himself exceedingly devoted with regard to the
mission which has been sent, under God, to the nation of the Angli, we have sent a pallium
to be used in the solemnities of mass, so that, having given aid in things spiritual, he
may find himself advanced by the favour of the Prince of the apostles in the spiritual
order itself. Furthermore, we have altogether wondered why in your kingdom you allow Jews
to possess Christian slaves. For what are all Christians but members of Christ? And we all
know that you sincerely honour the Head of these members. But let your Excellency consider
how inconsistent it is to honour the Head and to allow the members to be trampled on by
his enemies. And so we beg that your Excellency's ordinance may remove the mischief of
this iniquity from your kingdom; so that you may prove yourself the more to be a worthy
worshipper of Almighty God, in that you set his faithful ones free from His enemies.

LETTER 9.110: TO THEODERIC AND THEODEBERT, KINGS OF THE FRANKS

Gregory to Theoderic, &c. Since the renown of your kingdom has been resplendent of old
among all others by the grace of the Christian religion, great pains should be taken that,
wherein you stand out more glorious than other nations, you should therein please more
perfectly the Almighty Lord who gives health and wealth to kings, and have the faith which
you observe in all ways helpful to you. We had wished indeed, most excellent sons, to
address to you a discourse of friendly greeting only, so as to shew our fatherly affection
in offices of charity. But, seeing that an unlawful proceeding distresses us exceedingly,
it befits us so to exhibit one thing as by no means to pass over in silence the other
which needs amendment. If you give diligent attention, you will find that we speak
entirely for the security of your well-being. Now it is said that simoniacal heresy (which
was the first to creep in by the devil's planting against the Church of God, and was at
its very rise smitten and condemned by the weapon of apostolical vengeance) prevails
within the limits of your kingdom, though faith together with good life ought to be chosen
in priests.

If good life is wanting, faith has no merit, as the blessed James attests, who says, Faith
without works is dead (Jam; ii. 18). But what can be the works of a priest who is
convicted of obtaining the dignity of so great a sacrament by a bribe? Thus it is brought
about that even the very persons who are desiring sacred orders take no pains to amend
their lives or order their conduct, but busy themselves in amassing wealth wherewith to
buy sacred dignity. Hence also it comes to pass that the innocent and poor recoil from
sacred orders, being debarred and looked down upon. And while the innocence of the poor
man displeases, there is no doubt that the bribe in the other case commends delinquencies;
for, where gold pleases, so does vice. Hence, therefore, not only is a deadly wound
inflicted on the souls of the ordainer and of the ordained, but also the Kingdom of your
Excellence is weighed down by the fault of your bishops, by whose intercessions it ought
rather to have been aided. For, if he is thought worthy of the priesthood who is
supported, not by the merits of his doings, but by the abundance of his bribes, it remains
that neither gravity nor industry can put in any claim for ecclesiastical dignities, but
that the profane love of gold obtains all. And, while vices are remunerated with dignity,
he is promoted to the place of the avenger who perhaps ought to have vengeance executed on
himself;

and hence priests are shewn not to profit others, but rather themselves to perish. For,
when the shepherd is wounded, who may apply medicine for healing the sheep? Or how shall
he protect the people with the shield of prayer who exposes himself to be stricken by
hostile darts? Or what kind of fruit shall he produce out of himself, whose root is
infected by sore disease? Greater calamity, then, is to be apprehended in those places
where such intercessors are promoted to places of rule, being such as to provoke the more
the anger of God against themselves which they ought, through themselves, to have appeased
in behalf of the people. Moreover, we have heard that the farms of the Churches do not pay
tribute; and we are consequently lost in great surprise, if unlawful payments be sought
from those to whom even lawful ones are remitted . Nor does our solicitude allow us to
pass over this evil also; that some, lured by the instigation of vain glory, snatch all at
once, from a lay condition of life, at the dignity of priesthood, and (what it shames one
to say, though it is too serious a matter to pass over in silence) those who require to be
ruled neither blush nor fear to appear as rulers, and those that require to be taught as
teachers. Persons assume shamelessly the leadership of souls to whom the whole way to be
taken by the leader is unknown, and who know not whither even they themselves are walking.
How bad and how venturesome this is, is shewn even by secular order and discipline. For,
seeing that a leader of an army is not chosen unless he has been tried in labour and
carefulness, let those who desire with immature haste to mount to the height of episcopacy
consider, at any rate by the aid of this comparison, of what sort leaders of souls should
be; and let them abstain from attempting suddenly untried labours, lest a blind ambition
for dignity both be to their own penalty and also sow seeds of pestiferous error to
others, they themselves not having learnt what they have to teach. Accordingly, greeting
you with fatherly affection, we beg, most excellent sons, that you would be at pains to
banish this so detestable an evil from the limits of your kingdom, and that no excuse, no
suggestion against your soul, find place with you;

since he who neglects to amend what he is able to correct, undoubtedly has the guilt of
the doer. Wherefore, that you may be able to offer a great gift to Almighty God, order a
synod to be assembled, in which (as we have enjoined our brethren and fellow-bishops), in
the presence of our most beloved son the abbot Cyriacus, it may be ordained under the
obligation of anathema that no one may ever give and no one ever receive anything for an
ecclesiastical order, nor any one of the laity pass all at once to the priesthood; that so
our Redeemer, whose priests you suffer not to be ruined among themselves by the enemy, may
recompense you for this service both here and in the life to come. Furthermore, we are
altogether astonished that in your kingdom you allow Jews to possess Christian slaves. For
what are all Christians but members of Christ? The Head of these members we all know that
you honour faithfully: but let your Excellency consider how inconsistent it is to honour
the Head and to allow His members to be trodden on by His enemies. And so, we beg that an
ordinance of your Excellency may remove the evil of this wrong-doing from your kingdom,
that you may thus shew yourselves the more. to be worthy worshippers of Almighty God, in
that you set free His faithful servants from His enemies.

LETTER 9.111: TO VIRGILIUS, BISHOP OF ARELATE (ARLES)

Gregory to Virgilius, &c. Inasmuch as the desire of a pious purpose and the bent of a
laudable devotion ought always to be aided by the earnest endeavours of priests, anxious
care should be taken that neither remissness, neglect nor presumption disturb whatever has
been ordained for the quiet of monks and of religious conversation. But, as it was right
that what reason required should be profitably prescribed, so what has been prescribed
ought not to be violated. Now Childebert of glorious memory, King of the Franks, inflamed
by love of the Catholic religion, in founding for his own reward a monastery for men
within the walls of the city of Arelate, as we find set down in writing, granted certain
things there for the sustentation of its inmates. And, lest his purpose should ever be
frustrated, and what had been arranged for the quiet of the monks be disturbed, he prayed
in his letters that whatever rights he conceded to the said monastery might be confirmed
by apostolical authority; adding this also to his petition, that certain privileges might
at the same time be accorded to the same monastery, as well in the management of its
affairs as in the ordination of its abbot. This he did as knowing such reverence to be
paid by the faithful to the Apostolic See that what had been settled by its decree no
molestation of unlawful usurpation would thereafter shake.

Hence, since the royal purpose as well as the thing desired, urgently demanded effect to
be given to it, letters were sent by our predecessor Vigilius, bishop of the Roman See, to
your predecessor Aurelius, wherein all things that a desire to embrace that purpose
demanded were willingly confirmed by the support of apostolical authority, inasmuch as a
thing of this kind, when requested, could not be allowed to encounter difficulty. But,
that your Fraternity may know what was decreed at that time, we have seen to the written
orders of our aforesaid predecessor being added to this letter. These having been perused,
we exhort thee to keep them all inviolate with priestly earnestness, as becomes thee, and
to allow nothing undue or unlawful to be imposed on that monastery, or the said orders to
be infringed by any usurpation. For, though what has once been sanctioned by the authority
of the Apostolic See has no lack of validity, yet we do, over and above, once more
corroborate by our authority in all respects all things that were ordained by our
predecessor for quiet in this matter. Let your Fraternity, then, so acquit yourself in
observing them as both to shut out all occasion of disturbance, and also to persuade
others to carry these things out, while you shew yourself careful and devoted, as becomes
yon, in observing the most pious will of the departed one.

LETTER 9.114: TO VIRGILIUS AND SYAGRIUS, BISHOPS

Gregory to Virgilius, Bishop of Arelate (Arles), and Syagrius, Bishop of Augustodunum (
Autun). The nature of the office committed to me, dearest brethren, drives me to break out
into a cry of grief, and to sharpen your love with the anxiety of charity, for that it is
said that you in your parts have been too negligent and remiss, where the rectitude of
justice and zeal for chastity ought to have inflamed your earnestness. Now it has come to
our ears that a certain Syagria had entered on a religious life, having even changed her
dress, and was afterwards united by force to a husband (a thing iniquitous to be told),
and that you have been moved by no sorrow to interfere in her defence. If this is so, I
groan for it the more heavily for fear lest with the Almighty Lord (which God forbid) you
should have the office of hirelings, and not the merit of shepherds, as having left
without a struggle a sheep in the mouth of the wolf to be torn. For what will ye say, or
what account will ye give of yourselves to the future judge; you whom the lewdness of
ravishment has not moved, whom regard to the religious habit has in no wise excited to
stand up in defence, whom priestly consideration has not roused to protect the purity of
virgin modesty? Even now, then, let your neglect return to your memory; let remembrance of
this fault stir you, and consideration of your office impel you to exhortation of the
aforesaid woman. And, lest haply in course of time constraint should have passed into
willing consent, let your tongue be her cure, and through your exhortations let her give
herself diligently to prayer; let not the lamentations of penitence depart from her
memory; let her exhibit a penitent heart to our Redeemer; and let her make amends with
weeping for the loss of chastity, which in her body it was not allowed leer to preserve.

Wherefore, inasmuch as the aforesaid woman desires, as it is said, even now to devote her
property to pious uses, we exhort you that she experience the favour and enjoy the support
of your Fraternity in this thing, and that it be lawful for her, a competent portion being
reserved for her children, to decide as she will about her substance. For without doubt
you do good yourselves, if you render aid to those who wish to do good. Consider,
therefore, most beloved brethren, from how great love these things which we speak proceed,
and take them all in the same spirit of charity that inspires them. For, we being one body
in Christ, I burn with you in this which I feel to be to your hurt. And with what
earnestness, and what affection I send you this epistle, may the Author of truth disclose
to your hearts. And so let not this brotherly admonition distress you, since even a bitter
cup is taken gladly, when offered with a view to health. Finally, dearest bethren, let us
with united prayers implore the mercy of our God, that He would favourably order our life
in His fear, to the end that we may both serve Him here as priests should do, and be able
to stand in His sight hereafter secure and without fear.

LETTER 9.115: TO SYAGRIUS, BISHOP OF AUGUSTODUNUM (AUTUN)

Gregory to Syagrius, &c. If in secular affairs every man should have his right and his
proper rank preserved to him, how much more in ecclesiastical arrangements ought no
confusion to be let in; lest discord should find place there, whence the blessings of
peace should proceed. And this will in this way be secured, if nothing is yielded to power
but all to equity. Now it has been reported to us that our most beloved brother Ursicinus,
bishop of the city of Taurini , after the captivity and plunder which he endured, has
suffered serious prejudice in his parishes , which are said to be situated within the
boundaries of the Franks, even to the extent of another person being constituted bishop
there in contravention of ecclesiastical ordinances, no crime of his demanding it. And,
lest this prejudicial proceeding should perchance seem to be a light matter, there has
been also some hardship added in the taking from him of the property of his Church which
he might have held. Now, if these things are really so, seeing that it is a very cruel
thing and opposed to the sacred canons, that the ambition of any should remove from his
own altar an innocent priest who does not deserve to be superseded on account of crime,
let all regard his cause as their own, and strive against the imposition on others of what
they would be unwilling to endure themselves. For if the entrance for an evil thing is not
closed before it has been long open, it grows wider by use; and what is evidently
forbidden by reason will be allowed by custom. But, beyond all others, let the solicitude
of your Fraternity, in consideration of our commendation and your own sense of what you
owe to God, devote itself earnestly to his defence, and not allow him to be any longer
removed against reason from his parishes.

But, as well in your own person as by making supplication to the most excellent kings ,
whom we believe to cause you no sadness in any respect, do you bring it about that this
thing which has been done amiss may be corrected, and that what has been taken away by
force may under the patronage of truth be restored; for, seeing that it is written, A
brother helping a brother shall be exalted (Prov xviii. 19), your Charity may know that it
will receive by so much the more from Almighty God as His precepts shall have been gladly
and constantly executed in helping a brother.

LETTER 9.116: TO THEODERIC AND THEODEBERT, KINGS OF THE FRANKS

Gregory to Theoderic, &c. It is the chief good in kings to cultivate justice, and to
preserve to every man his rights, and not to suffer subjects to have done to hem what
there is power to do, but what is equitable. Our trust that you both love and altogether
aim at this invites us to indicate to your Excellency things that call for amendment, that
so we may be able by our letters both to succour the oppressed and to acquire reward for
you. Now they say that our brother and fellow-bishop Ursicinus, bishop of the city of
Taurini (Turin), suffers very serious prejudice in his parishes that are within the limits
of your kingdom, in such sort that, contrary to ecclesiastical observance, contrary to
priestly gravity, and contrary to the definitions of the sacred canons, no crime of his
requiring it, another has not feared to be ordained bishop there. And, it being thought
not enough unless unlawfulness were added to unlawfulness, even the property of his
church, as is said, has been taken away. If the truth is so, it being exceedingly
intolerable that one should be oppressed by force whom guilt has not harmed, we beg of
you, addressing you in the first place with a greeting of paternal charity, that what out
of reverence for the Church and regard to equity your Excellency might of your own accord
bestow, you would study to grant all the more kindly on our intercession, and would cause
justice to be observed towards him in all respects according to the trust we have in the
goodness of your equity; and that, having ascertained the truth, you would order what has
been unlawfully done to be corrected, and the property that has been wrongfully taken from
him to be equitably restored to him. Nor should the fact of his church being detained for
the present by his enemies be at all to his disadvantage:

but this ought to move more and more the disposition of your Christianity to succour him,
that, being consoled by the gifts of your bounty, he may not feel the loss arising from
the captivity which he has endured. For the good, then, of your soul let this our
exhortation find place with you, that to your own reward you may lift up again his
dejection with the outstretched hand of justice, to the end that from your observance of
equity towards priests you may ever flourish through their prayers before the eyes of God.

LETTER 9.117: TO BRUNICHILD, QUEEN OF THE FRANKS

Gregory to Brunichild, &c. Whereas for the government of a kingdom valour stands in need
of justice, and power of equity, nor for this purpose can one suffice without the other,
with what great love your care for these things is resplendent is shewn plainly enough by
the fact of your governing crowds of nations so laudably. Who then, considering this, can
distrust the goodness of your Excellency, or be doubtful of obtaining his request, when he
thinks it right to ask for what he knows you would willingly bestow upon your subjects?
The bearer, then, of these presents, Hilarius , a servant of your Excellency, supposing
that our intervention with your power will aid him, has requested to be supported by
letters of commendation from us; holding it as certain that he will more abundantly obtain
such favours as you grant to others if our intercession should speak for him. Accordingly,
paying you our address of greeting with the affection of paternal charity, we beg that, as
he states that he is labouring under adversities from the iniquity of certain persons, the
protection of your Excellence may defend him; and, lest he should possibly be oppressed
against reason, that by your command you would order him to be kept safe; that so, while
no one's opposition shall have place unjustly and of mere will, both we may return thanks
for having obtained what rather for your own reward we request, and that the blessed
Peter, Prince of the Apostles, whom you will venerate in us with Christian devotion by
granting what we ask, may recompense your Excellency.

LETTER 9.120: TO CLAUDIUS IN SPAIN

Gregory to Claudius, &c. The renown of good deeds being fragrant after the manner of
ointment, the odour of your glory has extended from the Western parts as far as here.
Besprinkled by the sweetness of which breath of air, I declare that I greatly loved one
whom I knew not, and within the bosom of my heart seized thee with the hand of love; nor
did I love without already knowing him to be one whose good qualities I had learnt. For of
him who is known to me by great intenseness of feeling, but remains unknown by bodily
vision, I undoubtedly can say truly that I know his person, though I know not his home.
Now herein is a great assertion of your good repute, that your Glory is said to cleave
sedulously to the excellent king of the Goths; since, while good men always displease bad
ones, it is certain that you are good, who have pleased one that is good. For this reason,
addressing you with the greeting that is due to you, I hope that you are being exercised
in these things which you have begun, so that that true sentence of Solomon may be
fulfilled in you-The path of the just is as a shining light, and groweth unto the pearl
day (Prov iv. 18). For, now that the light of truth shines upon us, and the sweetness of
the heavenly kingdom discloses itself to our minds, it is indeed already day, but not yet
perfect day.

But it will then be perfect day, when there shall be no longer anything of the night of
sin in our souls. But do you grow unto the perfect day, that, until such time as the
heavenly country shall appear, there may be spreading increase of good works here; to the
end that in the retribution hereafter the fruit of reward may be by so much the greater as
earnestness in labour has been increasing now. Wherefore we commend to your Glory our most
beloved son Cyriacus, the Father of our monastery, that, after he has accomplished what
has been enjoined him, there be no hindrance to delay his return. May Almighty God guard
you by the protection of His heavenly arm, and grant unto you to be glorious both now
among men and after long courses of years among the angels.

LETTER 9.121: TO LEANDER, BISHOP OF HISPALIS (SEVILLE)

Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the
pen of charity alone. For what the tongue transferred to the paper had got its tincture
from the heart. Good and wise men were present when it was read, and at once their bowels
were stirred with emotion. Everyone began to seize thee in his heart with the hand of
love, for that in that epistle the sweetness of thy disposition was not to be heard, but
seen. All severally were inflamed, and all admired, and the very fire of the hearers
shewed what had been the ardour of the speaker. For, unless torches burn themselves, they
will not kindle others. We saw, then, with how great charity thy mind was aflame, seeing
that it so kindled others also. Your life indeed, which I always remember with great
reverence, they did not know; but the loftiness of your heart was manifest to them from
the lowliness of your language. As to my life, this your epistle speaks of it as worthy of
imitation by all: but may that which is not as it is said to be become so because it is
said to be so, lest one should lie who is not wont to lie. In reply to this, however, I
speak shortly the words of a certain good woman, Call me not Noemi, that is, fair; but
call me Mara, for I am full of bitterness (Ruth i. 20). For indeed, good man, I am not to-
day the man you knew.

For I confess that in advancing outwardly I have fallen much inwardly, and I fear that I
am of the number of those of whom it is written, Thou didst cast them down while they were
lifted up (Ps. lxxii. 18 ). For he is cast clown when he is lifted up who advances in
honours, and falls in manners. For I, following the ways of my Head, had determined to be
the scorn of men and the outcast of the people, and to run in the lot of him of whom again
it is said by the Psalmist, The ascents in his heart he hath disposed in the valley of
tears (Ps. lxxxiii. 7 ); that is, that I should ascend inwardly all the more truly as I
lay outwardly the more humbly in the valley of tears. But now burdensome honour much
depresses me, innumerable cares din me, and, when my mind collects itself for God, they
cleave it with their assaults as if with a kind of swords. My heart has no rest. It lies
prostrate in the lowest place, depressed by the weight of its cogitation. Either very
rarely or not at all does the wing of contemplation raise it aloft. My sluggish soul is
torpid, and, with temporal cares barking round it, already almost reduced to stupor, is
forced now to deal with earthly things, and now even to dispense things that are carnal;
nay sometimes, by force of disgust, is compelled to dispose of some things with
accompanying guilt. Why should I say more?

Overcome by its own weight, it sweats blood. For, unless sin were reckoned under the name
of blood, the Psalmist would not say, Deliver me from blood guiltiness (Ps. l. 16 ). But,
when we add sin to sins, we fulfil this also which is said by another prophet, Blood hath
touched blood (Hos. iv. 2. For blood is said to touch blood when sin is joined to sin, so
as to multiply the load of iniquity. But in the midst of all this I implore thee by
Almighty God to hold me who am fallen into the billows of perturbation with the hand of
thy prayer. For I sailed as it were with a prosperous breeze when I led a tranquil life in
a monastery: but a storm, rising suddenly with gusty surges, caught me in its commotion,
and I lost the prosperity of my voyage; for in loss of rest I suffered shipwreck. Lo, now
I am tossed in the waves, and I seek for the plank of thy intercession, that, not being
counted worthy to reach port rich with my ship entire, I may at least after losses be
brought to shore by the aid of a plank.

Your Holiness writes of being afflicted with the pains of gout, by continual suffering
from which I too am grievously worn down. But comfort will be readily at hand, if amid the
scourges under which we suffer we recall to mind whatever faults we have committed; and
then we shall see that they are not scourges, but gifts, if by pain of the flesh we purge
the sins which we did for delight of the flesh. Furthermore we have sent you, with the
blessing of the blessed Peter, Prince of the Apostles, a pallium, to be used only in
celebration of Mass. In sending it to you I ought to admonish you much as to how you ought
to live: but I suppress speech, since in your manner of life you anticipate my words. May
Almighty God keep you under His protection, and bring you to the rewards of the heavenly
country with multiplied fruits of souls. As to me, with what amount of business and with
what weakness I am weighed down this short letter hears witness, in which I say little to
one whom I greatly love.

LETTER 9.122: TO RECHARED, KING OF THE VISIGOTHS

Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am
delighted with thy work and thy life. For on hearing of the power of a new miracle in our
days, to wit that the whole nation of the Goths has through thy Excellency been brought
over from the error of Arian heresy to the firmness of a right faith, one is disposed to
exclaim with the prophet, This is the change wrought by the right hand of the Most High
(Ps. lxxvi. 11 ). For whose breast, even though stony, would not, on hearing of so great a
work, soften in praises of Almighty God and love of thy Excellency? As for me, I declare
that it delights me often to tell these things that have been done through you to my sons
who resort to me and often together with them to admire. These things also for the most
part stir me up against myself, in that I languish sluggish and unprofitable in listless
ease, while kings are labouring in the gathering together of souls for the gains of the
heavenly country. What then shall I say to the coming Judge in that tremendous assize, if
I shall then come thither empty, where thy Excellency shall bring after thee flocks of
faithful ones, whom thou hast now drawn to the grace of a true faith by assiduous and
continual preaching? But this, good man, by the gift of God, affords me great comfort,
that the holy work which I have not in myself I love in thee.

And, when I rejoice with great exultation for thy doings, the results of thy labour become
mine through charity. With regard, therefore, to the conversion of the Goths, both for
your work and for our exultation, we may well exclaim with the angels, Glory to God in the
highest, and on earth peace to men of goodwill(Luk. ii. 14). For we, as I think, owe the
more thanks to Almighty God for that, although we have done nothing with you, we are
nevertheless par-takers in your work by rejoicing with you. Further, how gladly the
blessed Peter, Prince of the Apostles, has accepted the gifts of your Excellency your very
life witnesses evidently to all. For it is written, The vows of the righteous are his
delight (Prov. xv. 8). For indeed in the judgment of Almighty God it is not what is given,
but by whom it is given, that is regarded.

For hence it is that it is written, The Lord had respect unto Abel and to his gifts, but
unto Cain and to his gifts he had not respect (Gen. iv. 4, 5). To wit, being about to say
that the Lord had respect to the gifts, he was careful to premise that He had respect unto
Abel. Thus it is plainly shewn that the offerer was not acceptable by reason of the gifts,
but the gifts were so by reason of the offerer. You shew, therefore, how acceptable your
offering is, seeing that, being about to give gold, you have first given gifts of souls by
the conversion of the nation subject to you. With regard to your telling us that the
abbots who were sent to us to bring your offering to the blessed Apostle Peter bad been
wearied by the violence of the sea and returned to Spain without accomplishing their
voyage , your gifts were not kept back, for they reached us afterwards; but the constancy
of those who had been sent has been tried, as to whether they knew how with holy desire to
overcome dangers in their way, and, though fatigued in body, by no means to be wearied in
mind. For adversity which comes in the way of good purposes is a trial of virtue, not a
judgment of reprobation. For who can be ignorant how prosperous an event it was that the
blessed Apostle Paul came to Italy to preach, and yet in coming suffered shipwreck? But
the ship of the heart stood unharmed among the billows of the sea.

Furthermore, I must tell you that I have been led to praise God the more for your work by
what I have learnt from the report of my most beloved son Probinus the presbyter; namely
that, your Excellency having issued a certain ordinance against the perfidy of the Jews,
those to whom it related attempted to bend the rectitude of your mind by offering a sum of
money; which your Excellency scorned, and, seeking to satisfy the judgment of Almighty
God, preferred innocence to gold. With regard to this what was done by King David recurs
to my mind, who, when the longed for water from the cistern of Bethlehem, which was wedged
in by the enemy, had been brought him by obedient soldiers, said, God forbid that I should
drink the blood of righteous men (1 Chron. xi. 19). And, because he poured it out and
would not drink it, it is written, He offered it a libation to the Lord. If, then, water
was scorned by the armed king, and turned into a sacrifice to God, we may estimate what
manner of sacrifice to Almighty God has been offered by the king who for His love has
scorned to receive, not water, but gold. Wherefore, most excellent son, I Will confidently
say that thou hast offered as a libation to the Lord the gold which thou wouldest not have
in opposition to Him. These are great things, and redound to the praise of Almighty God.

But in the midst of all these things we must guard with vigilant attention against the
snares of the ancient foe, who, the greater gifts he sees among men, with the more subtle
snares seeks to take them away. For robbers too do not look out for empty travellers to
seize them on their road, but such as carry vessels of gold and silver. For indeed the
present life is a road. And every one must needs be the more on his guard against ambushed
spirits in proportion as the gifts are greater which he carries. It is the duty, then, of
your Excellency, with regard to this so great gift which you have received in the
conversion of the nation subject to you, to keep with all your might, first humility of
heart, and secondly cleanness of body. For where it is written, Every one that exalteth
himself shall be humbled, and he that humbleth himself shall be exalted (Luke xiv. 11;
xviii. 14), it is assuredly evident that he truly loves what is lofty who does not cut off
his soul from the root of humility. For often the malignant spirit, in order to destroy
the good that previously he had not power to oppose, comes into the mind of the worker
after accomplishment of his work, and agitates it with silent thoughts of self-praise, so
that the deluded mind admires itself for the great things that it has done.

And, being exalted in its own sight through hidden tumour, it is deprived of the grace of
Him Who bestowed the gift. For hence it is that it is said through the voice of the
prophet to the soul that waxes proud, Having trust in thy beauty thou playedst the harlot
because of thy renown (Ezek. xvi. 15). For indeed a soul's having trust in its beauty is
its presuming within itself on its righteous doings. And it plays the harlot because of
its renown, when in what it has done aright it desires not the praise of its Maker to be
spread abroad, but seeks the glory of its own reputation. Hence again it is written
through the prophet, In that thou art more beautiful, go down (Ezek. xxxii. 19). For the
soul goes down because of being more beautiful when, owing to the comeliness of virtue
whereby it ought to have been exalted before God, it falls from His grace through elation.
What then is to be done in this case but that, when the malignant spirit employs the good
things that we have done to exalt the mind, we should ever recall to memory our evil
deeds, to the end that we may acknowledge that what we have done sinfully is our own, but
that it is of the gift of Almighty God alone when we avoid sins.

Cleanness also of body is to be guarded in our strivings after well-doing, since,
according to the voice of the apostolic preacher, The temple of God is holy, which temple
ye are (1 Cor. iii. 17). And again he says, Far this is the will of God, even your
sanctification (1 Thess. iv. 3). As to which sanctification, what he means by it he shews
by straightway adding, That ye should abstain from fornication, that every one of you
should know how to possess his vessel in sanctification and honour, not in the lusts of
concupiscence. The very government also of your kingdom in relation to your subjects ought
to be tempered with moderation, test power steal upon your mind. For a kingdom is ruled
well when the glory of reigning does not dominate the disposition. Care also is to be
taken that wrath creep not in, lest whatever is lawful to be done be done too hastily. For
wrath, even when it prosecutes the faults of delinquents, ought not to go before the mind
as a mistress, but attend as a handmaid behind the back of reason, that it may come to the
front when bidden. For, if once it begins to have possession of the mind, it accounts as
just what it does cruelly. For hence it is written, The wrath of man worketh not the
righteousness of God (Jam. i. 20). Hence again it is said, Let every man be swift to hear,
but slow to speak, and slow to wrath (Ib. 19). However I doubt not that trader the
guidance of God you observe all these things. Still, now that an opportunity of admonition
has arisen, I join myself furtively to your good deeds, so that what you do though not
admonished you may not do alone, having an admonisher to boot. Now may Almighty God
protect you in all your doings by the stretching out of His heavenly arm, and grout you
prosperity in the present life, and alter a course of many years eternal joys.

We have sent you a small key from the most sacred body of the blessed apostle Peter to
convey his blessing, containing iron from his chains, that what had bound his neck for
martyrdom may loose yours from all sins. We have given also to the bearer of these
presents, to be offered to you, a cross in which there is some of the wood of the Lord's
cross, and hairs of the blessed John the Baptist, from which you may ever have the succour
of our Saviour through the intercession of His forerunner. Moreover we have sent to our
most reverend brother and fellow-bishop Leander a pallium from the See of the blessed
Apostle Peter, which we owe both to ancient custom, and to your character, and to his
goodness and gravity . A long time ago, when a certain Neapolitan youth came hither, your
to me most sweet Excellency had thought fit to charge me to write to the most pious
Emperor to the end that he might search in the record office for the treaties that had
formerly been concluded with the prince Justinian of pious memory as to the claims of your
kingdom, so as to gather from them what he should observe with regard to you. But there
were two things seriously in the way of my doing this. One was that the record-office in
the time of the aforesaid prince Justinian of pious memory had been so burnt by a fire
which had crept in suddenly that hardly any paper of his times remained. The other was
that, as no one need be told, thou oughtest to look in thy own archives for the documents
that are against thee, and produce these instead of my doing so. Wherefore I exhort your
Excellency to arrange matters suitably to your character, and carefully to carry out
whatever makes for peace, that the times of your reign may be memorable with great L
praise through many courses of years. Furthermore, we have sent you another key from the
most sacred body of the blessed apostle Peter, which, being laid up with due honour, may
multiply with blessing whatever it may find you enjoying.

LETTER 9.123: TO VENANTIUS AND ITALICA

Gregory to the lord Venantius, Patrician, and Italica his wife. I have taken care, with
due affection, to enquire of certain persons who have come from Sicily about your
Excellency's health. But they have given me a sad report of the frequency of your
ailments. Now, when I say this, neither do I find anything to tell you about myself,
except that, for my sins, lo it is now eleven months since it has been a very rare case
with me if I have been able now and then to rise from my bed. For I am afflicted by so
great sufferings from gout, and so great from troubles, that my life is to me most
grievous pain. For every day I faint under my sufferings, and sigh in expectation of the
relief of death. Indeed among the clergy and people of this city there has been such an
invasion of feverous sicknesses that hardly any freeman, hardly any slave, remains fit for
any office or ministry. Moreover, from the neighbouring cities we have news daily of
havocs and of mortality. Then, how Africa is being wasted by mortality and sickness I
believe that you know more accurately than we do, insomuch as you are nearer to it. But of
the East those who come from thence report still more grievous desolations. In the midst
of all these things, therefore, since you perceive that there is a general smiting as the
end of the world draws near, you ought not to be too much afflicted for your own troubles.

But, as becomes wise nobles, bring ye back your whole heart to the care of your souls, and
fear the strict judgment all the more as it is so much nearer at hand. Devote yourselves
to piety, of which it is written that It hath promise of the life that now is, and of that
which is to come (1 Tim. iv. 8). But Almighty God is powerful both to preserve the life of
your Excellency for a long time here, and to bring you after many courses of years to
eternal joys. I beg my most sweet daughters, the lady Barbara and the lady Antonina, to be
greeted in my name; whom I pray that heavenly grace may protect, and grant them to be
prospered in all things.

LETTER 9.125: TO MAXIMUS, BISHOP OF SALONA

Gregory to Maximus, &c. Having received the letters of our brother and fellow-bishop
Marinianus, and Castorius, our chartularius, having also returned, we learn that your
Fraternity have made most full satisfaction with regard to the matters about which there
had been uncertainty; and we return great thanks to Almighty God that from our inmost
heart all rancour of sinister suspicion has been eradicated. On this account I have been
desirous of dismissing with the utmost speed our common son, your deacon Stephen. But the
frequent pains of my sicknesses have compelled me to retain him with me for a few days. As
soon, however, as I have begun to be even slightly better, I have provided for sending him
forthwith back to you with joy. Accordingly we send to you, according to custom, the
pallium for the sacred solemnities of mass; the meaning of which we desire you in all
respects to vindicate. For the dignity of this vestment is humility and justice. Let,
then, your Fraternity make haste with all your heart to shew yourself humble in
prosperity, and in adversity, if ever it should ensue; upright in justice; friendly to the
good, and opposed to the froward; never discountenancing any one who speaks for the truth;
instant in works of mercy according to thy means, and yet beyond thy means desiring to be
instant; sympathizing with the weak; rejoicing with men of good will; regarding the woes
of others as thine own; exulting for the joys of others as if for thine own; in correcting
vices severe, in cherishing virtues, soothing the minds of hearers; in anger, retaining
judgment without anger, but in calmness not relinquishing the censorship of your severity.
This, dearest brother, is the meaning of the pallium which you will receive, which if you
act up to, you will have inwardly what you are seen to have received outwardly.

Furthermore I commend in all respects to your Fraternity our brother and fellow-bishop
Sabinianus ; and if there be any matters of dispute between you, let them meanwhile be
laid aside. Let charity remain fixed between you, that so, in case of contention ever
arising about external things, they may be examined without charity deserting the heart.
We commend also our common son Honoratus: concerning whom if it is the case, as we have
learnt through Castorius our chartularius; that through him three previous archdeacons
have been compelled to observe the ecclesiastical custom by retiring at the expiration of
five years, we desire indeed that he may experience the charity of thy Holiness. For a
judgment ought not to be solicited in a case which he himself has judged. If, however, it
is not so, then, all swelling of heart being repressed, and all grudge set aside, he ought
to be received, and by no means removed from the place which he now occupies. Messianus
also, the cleric who had taken refuge with us, we have confidently committed to the charge
of our common son Stephen the deacon, being assured that in the case of one whom we
ourselves send to your Fraternity, you will not show any grudge, but lend the countenance
of your authority. May Almighty God keep you in His protection, and grant us so to act
that after the billows of this temporal state we may be able to attain with joy to things
eternal.


REGISTER OF EPISTLES (BOOK IX – BOOK XI)
========================================

REGISTER OF EPISTLES continued

LETTER 9.127

From S. Columbanus TO Pope Gregory . To the holy lord, and father in Christ, the Roman
[pope], most fair ornament of the Church, a certain most august flower, as it were, of the
whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of
purity (?) . I, Bargoma , poor dove in Christ, send greeting. Grace to thee and peace from
God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it
will seem to thee nothing extravagant to he interrogated about Easter, according to that
canticle, Ask thy father, and he will skew time; thine elders and they will tell thee
(Deut. xxxii. 7). For, though on me, who am indeed a trifler (micrologo) may be branded
that excellent expression of a certain wise man, who is reported to have said, on seeing a
certain woman, contupictam , I do not admire the art, but I admire the brow, in that I who
am vile write to thee that art illustrious; yet, relying on my confidence in shy
evangelical humility, I presume to write to thee, and impose on thee the matter of my
grief. For writing is not in vain, when necessity compels one to write, though it be to
one's betters.

What, then, dose thou say concerning Easter on the 21st or 22nd day of the moon, which
(with thy peace be it said) is proved by many calculators not to be Easter, but in truth a
time of darkness? For it is not unknown, as I believe, to thy Efficiency, how Anatolius (a
man of wonderful learning, as says Saint Hieronymus, extracts from whose writings
Eusebius, bishop of Caesarea, inserted in his Ecclesiastical History, and Saint Hieronymus
praised this same work about Easter in his catalogue) disputes with strong disapprobation
about this age of the moon. For against the Gallican Rimarii , who erred, as he says,
about Easter, he introduced an awful sentence, saying, Certainly, if the rising of the
moon be delayed tilt the end of two watches, which indicates midnight, light does not
overcome darkness, but darkness light; which thing is certainly not allowable in the
Easter Festival, namely, that any part of the darkness should dominate over the light,
since the solemnity of the Lord's Resurrection is light, and there is no communion of
light with darkness And, if the moon has not shone forth tell the third watch, there is no
doubt that the moon has risen on its 21st or 22nd day, in which it is not possible for a
true Paschal offering to be made.

For those who lay down that it is possible for a true Easter to be celebrated at this age
of the match, not only are unable to affirm this by authority of divine Scripture, but
also incur the guilt of sacrilege and contumacy and peril of their souls, while affirming
that the true Light, which dominates over all darkness, can be offered while there is any
domination of darkness Also in the book of holy dogma we read, Easter, that is, the
solemnity of the Lord's Resurrection, cannot be celebrated before the beginning of the
vernal equinox is past, to wit, that it may not come before the vernal equinox : which
rule assuredly Victorius has gone beyond in his cycle, and hereby has already introduced
error into Gaul, or to speak less boldly, has confirmed one of old standing. For indeed
how can either of these things stand with reason; either that the Lord's Resurrection
should be celebrated before His Passion (the thought of which is absurd), or that the
seven days sanctioned by the Lord's command in the Law, during which only it is enjoined
that the Lord's Passover could lawfully be eaten (which are to be numbered from the 14th
day of the moon to the 20th), should against law and right be exceeded? For a moon in its
21st or 22nd day is out of the dominion of light, as having risen at that time after
midnight; and, when darkness overcomes light, it is said to be impious to keep the
solemnity of light.

Why then dost thou, who art so wise, the brilliant lights indeed of whose sacred genius
are diffused, as in ancient times, through the world,-why dost thou keep a dark Easter? I
wonder, I confess, that this error of Gaul, ac si Schynteneum , has not long ago been
swept away by thee; unless I should perchance suppose, what I can hardly believe, that, as
it is evident that thou hast not corrected it, it has thy approval In another way,
however, may thy Expertness be more honourably excused, if, fearing to subject thyself to
the mark of Hermagoric novelty, thou art content with the authority of thy predecessors,
and especially of pope Leo. Do not, I pray thee, in such a question trust to humility only
or to gravity, which are often deceived, Better by far is a living dog in this problem
than a dead lion (Eccles. ix. 4). For a living saint may correct what had not been
corrected by another who came before him. For know thou that by our masters and the Irish
ancients, who were philosophers and most wise computists in constructing calculations,
Victorius was not received, but held rather worthy of ridicule or of excuse than as
carrying authority. Wherefore to me, as a timid stranger rather than as a sciolist, afford
the support of thy judgment, and disdain not to send us speedily the suffrage of thy
Placability for assuaging this tempest which surrounds us; since, after so many authors
whom I have read, I am not satisfied with that one sentence of those bishops who say only,
We ought not to keep the Passover with the Jews. For this is what the bishop Victor
formerly said; but none of the Easterns accepted his figment . But this the benumbing
(numb? backbone of Dagon; this the dotage of error drinks in . Of what worth, I ask, is
this sentence, so frivolous and so rude and resting, as it does, on no testimonies of
sacred Scripture; We ought not to keep the Passover with the Jews? What has it to do with
the question?

Are the reprobate Jews to be supposed to keep the Passover now, seeing that they are
without a temple, outside Jerusalem, and Christ, who was formerly prefigured, having been
crucified by them? Or, can it be rightly supposed that the 14th day of the moon for the
Passover was of their own appointment, and is it not rather to be acknowledged to be of
God's, who alone knew clearly with what mysterious meaning the 14th day of the moon was
chosen for the passage [out of Egypt]. Perhaps to wise men and the like of thee this may
be in some degree clearer than to others. As to those who make this objection, although
without authority, let them upbraid God for that He did not then beforehand guard against
the contumacy of the Jews by enjoining on them in the Law nine days of unleavened bread,
if He would not have its keep the Passover with them, so that the beginning of our
solemnity should not exceed the end of theirs. For, if Easter is to be celebrated on the
21st or 22nd day, from the 14th to the 22nd nine days will be reckoned, that is, seven
ordered by God, and two added by men. But, if it is allowed for men to add anything of
their own accord to divine decree, I ask whether this may not seem opposed to that
sentence of Deuteronomy, Lo (he saith), the word which I give unto thee, thou shall not
add unto it nor take from it (Deut. iv. 2).

But in writing all this more forwardly than humbly, I know that I have involved myself in
an Euripus of presumption attended with great difficulty, being perchance unskilled to
steer out of it. Nor does it befit our place or rank that anything should be suggested in
the way of discussion to thy great authority, and that my Western letters should
ridiculously solicit thee, who sittest legitimately on the seat of the apostle and key-
bearer Peter, on the subject of Easter. But thou oughtest to consider not so much
worthless me in this matter as many masters, both departed and now living, who confirm
what I have pointed out, and suppose thyself to be holding a colloquy with them: for know
that I open my thick-lipped month dutifully though it may be incoherently and
extravagantly. It is for thee, therefore, either to excuse or to condemn Victorius,
knowing that, if thou approvest him, it will be a question of faith between thee and the
aforesaid Hieronymus, seeing that he approved Anatolius, who is opposed to Victorius; so
that whoso follows the one cannot receive the other. Let, then, thy Vigilance take thought
that, in approving the faith of one of the two authors aforesaid who are mutually opposed
to each other, there be no dissonance, when thou pronouncest thy opinion, between thee and
Hieronymus, lest we should be on all sides in a strait, as to whether we should agree with
thee or with him. Spare the weak in this matter, lest thou exhibit the scandal of
diversity. For I frankly acknowledge to thee that any one who goes against the authority
of Saint Hieronymus will be one to be repudiated as a heretic among the churches of the
West: for they accommodate their faith in all respects unhesitatingly to him with regard
to the Divine Scriptures. But let this suffice with respect to Easter.

But I ask what thy judgment is about those bishops whom thou hast written of as
simoniacal, and whom the writer Giltas calls pests. Should communion be had with them? For
there are known to be many such in this province, whereby the matter is made more serious.
Or as to others, who having been polluted in their diaconate, are afterwards elected to
the rank of bishops? For there are some whom we know to have conscientious scruples on
these grounds; and in conferring with our littleness about them, they wished to know for
certain whether they may minister without peril after such transgressions; that is, either
after having bought their rank for money, or after adultery in their diaconate. I mean,
however, concealed adultery with their dependents , which with our teachers is accounted
as no less criminal. As to a third head of enquiry, say in reply, I pray thee, if it is
not troublesome, what should be done in the case of those monks who for a closer sight of
God, or inflamed by a longing for a more perfect life, going against their vows, leave the
places of their first con version, and, against the will of their abbots, the fervour of
monks compelling them, either go free or fly to deserts. The author Vennianus enquired
about these of Giltas, who replied to him most elegantly: yet still to one who is anxious
to learn there is ever an increase of greater fear. These things, and much more which
epistolary brevity does not admit of, might well have been enquired about more humbly and
more clearly in a personal interview, but that weakness of body and the care of my fellow-
pilgrims keeps me bound at home, though desirous of going to thee, so as to draw from that
spiritual vein of a living well and from the living water of knowledge flowing from heaven
and springing up unto eternal life. And, if my body were to Follow my mind, Rome would
once more be in danger of being itself despised; seeing that-even as we read in the
narration of the learned Hieronymus how certain persons once came to Rome from the utmost
boundaries of the Heuline coast ; and then (wonderful to be told) sought something else
outside of Rome-so I too, saving reverence for the ashes of the saints should seek out
longingly, not Rome but thee: for, though I confess myself not to be wise, but athirst, I
should do this same thing if I had time and opportunity.

I have read thy book containing the Pastoral Rule, short in style, lengthy in teaching,
full of mysteries; and acknowledge it to be a work sweeter than honey to one that is in
need. Wherefore bestow, I pray thee, on me who am athirst for what is thine, the works on
Ezekiel, which, as I have heard, thou hast elaborated with wonderful genius. I have read
the six books of Hieronymus on that prophet; but he has not expounded the middle part.
But, if thou wilt do me the favour, send for me to the city some of thy remaining
writings; to wit, the concluding expositions of one book, and (? namely) the Song of Songs
from that place where it is said, I will go to the mountain of myrrh and rite hill of
frankincense, to the end, treated with short comments, either of others, or thine own: and
I beg that thou wouldest expound the whole obscurity of Zachariah, and make manifest its
hidden meaning, that Western blindness may give thee thanks for this. I make unreasonable
demands, and ask to have great things told me: who can fail to see this? But it is true
also that thou hast great things, and knowest well that from a little less, and from much
more should be put out to use. Let charity induce thee to write in reply;

let not the roughness of my letter hinder thee from expounding, seeing that it is my mode
of expression that has been in fault, and I have it in my heart to pay thee due honour. It
was for me to provoke, to interrogate, to request: it is for thee not to refuse what thou
hast received freely, to put thy talent out to use, to give to him that asks the bread of
doctrine, as Christ enjoins. Peace be to thee and thine; pardon my forwardness, blessed
pope, in that I have written so boldly; and I pray thee in thy holy prayers to our common
Lord to pray for me, a most vile sinner. I think it quite superfluous to commend to thee
my people, whom the Saviour judges fit to be received, as walking in His name; and if, as
I have heard from thy holy Candidus , thou shouldest be disposed to say in reply that
things confirmed by ancient usage cannot be changed, error is manifestly ancient; but
truth which reproves it is ever more ancient still.

BOOK X

LETTER 10.10: TO ROMANUS, GUARDIAN (DEFENSOREM)

Gregory to Romanus, our guardian in Sicily. It has been reported to us that our most
reverend brother the bishop Basilius is occupied in legal suits as though he were one of
the last of the people, and unprofitably attends the courts. Now, since this thing both
renders the man himself vile and does away with the reverence due to priests, let thy
Experience, immediately on receiving this order, so compel him by strict execution of it
to return to his duty that, through thy insistency, a delay five days be not under any
excuse allowed him; lest, if thou shouldest in any way permit him to make such delay, thou
with him shouldest come to be gravely culpable before us. Given in the month of December,
Indiction 3.

LETTER 10.15: TO CLEMENTINA, PATRICIAN

Gregory to Clementina, &c. It has reached us by the report of a certain Abbot that your
Glory has been told by certain evil-speakers that we have a pique against you. If this is
so, whosoever have made up this story have been double towards you under a shew of
sincerity, so as to shew themselves off as faithful, and wickedly cause you to doubt us.
But I, glorious daughter, knowing thy good qualities of old, and especially the chastity
which has been thy companion from youth, have ever regarded thee with great respect and
affection. But, lest even now your Glory should suspect that my heart is changed, I
declare that there is not in me a scruple of ill-feeling or anger towards you; but be
assured that I evince paternal affection for you. One thing, however, that has been told
me I ought. not to pass over in silence, lest there should begin to be a diminution of
charity, if what needs to be said for amendment were suppressed.

For indeed it has been reported to me that, when any one has offended you, you retain
soreness unremittingly. Now, if this is true, since the more I love you the more grieved I
am, I beg that you would nobly rid yourself of this fault, and not suffer the seed of the
enemy to grow to the detriment of your crop of well-doing. Let the words of the Lord's
Prayer be brought back to your memory, and let not blame prevail with you over pardon. Let
the goodness of your Glory get the better of transgressions, and by salubriously pardoning
make the offender devoted to you more than persistent asperity can make him undevoted. Let
there be left to him what may make him ashamed, and not kept up what may grieve him. For
usually discreet remission has more effect for correction than strictness in executing
vengeance; so much so that sometimes the one makes a man more faithful and subdued, while
the other makes him obstinate and spiteful. And indeed we do not say this to you in order
that you should abate your zeal for righteousness, but lest you should be in the least
things such as you ought to be in the greatest. For, if ever the quality of a
transgression requires severity, it should be so dealt with that both vengeance may
correct the fault and grace not be denied afterwards to those that have been corrected.
Seeing, then, that we warn you under the dictates of paternal affection for your soul's
good, receive our words with the charity wherewith they are spoken, and take them to
yourself for the advantage of your Glory, so that your good qualities may become clearer
before men and very pure before Almighty God. But count on us, dearest daughter,
confidently in all things, as indeed you may; and, since we always desire to hear of your
prosperity, refresh us often by your letters.

LETTER 10.18: TO CLEMENTINA, PATRICIAN

Gregory to Clementina, &c. Know, glorious daughter, that the presbyter Amandus has been
elected to the episcopate by the people of Surrentum. And, we having written for him to be
sent hither, you ought not to be saddened for his absence, seeing that one who is with you
in heart should not even be believed to be departing from you. And, since he who once
pleased you is acceptable to those who want a bishop, bless Almighty God for this, and
with Christian devotion rejoice the more; and gladly do your best to further his coming to
us for the advantage of others speedily, since it is the part of sincere charity to exalt
when one who is loved is called that he may grow.

LETTER 10.19: TO ANTHEMIUS, SUBDEACON

Gregory to Anthemius, Subdeacon of Campania. After he who had been elected to the
episcopate of the city of Surrentum had appeared to us to be unfit, they elected Amandus,
presbyter of the oratory of Saint Severinus, which is in the Lucullan camp. Wherefore we
enjoin on thy Experience, laying aside excuses, to take care to send the said presbyter to
us with all speed, to the end that, if there is nothing to hinder him from coming, the
desires of the petitioners may with the help of Christ be fulfilled. As to his life and
deeds, seeing that they can be better known where he has long lived, let it be thy care,
together with our brother and fellow-bishop, Fortunatus , to make diligent enquiry. And if
there is nothing in the way of his promotion to the sacred order, he should be sent to us
without any delay. But, lest our glorious daughter Clementina should take this amiss, let
thy Experience go to her, and do this thing with her consent. If, however, she should be
disposed to resist, let thy Experience still send him hither without delay, since we ought
so to pacify the minds of our children as still not to obstruct benefit to souls.

LETTER 10.23: TO ADRIAN, NOTARY OF SICILY

Gregory to Adrian, &c. A thing to us altogether detestable infamous has come to our ears,
and we wonder why, if it is true, thou hast not taken notice of it. For Martianus, a monk
of the monastery of Saint Vitus, situate on Mount Aetna, has come to us, and presented a
petition, complaining among other things that the monks of this monastery live so
perversely and wickedly as to dare to have women living with them, which is a thing
atrocious to be spoken of. And, seeing that we have written on this matter to our brother
and fellow-bishop Leo , in order that, having enquired into the truth, he may, if he
should find it to be so, be at pains to correct it with the strictest severity, it is
necessary for thy Experience also to shew thyself in all respects solicitous for
investigation of the truth, and punishment of so great a wickedness; so that nothing may
be found to be done remissly or negligently. Further, for the interests in other respects
of the same monastery, lend thy assistance so far as equity may require, to the end that
if, as is said, there has been any invasion of it, it may be redressed according to
justice, and that for the future nothing prejudicial may in any way arise there contrary
to the fear of God and the order of law.

LETTER 10.24: TO FORTUNATUS, BISHOP OF NEAPOLIS(NAPLES)

Gregory to Fortunatus, &c. When your Fraternity pays too little attention to the
monasteries that are under you, you both lay yourself open to reproof, and make us sorry
for your laxity. Now it has come to our ears that one Mauricius, who lately became a monk
in the monastery of Barbacianus, has fled from the same monastery, taking other monks with
him. In this case the hastiness of the aforesaid Barbacianus inculpates him exceedingly in
our sight, in that he rashly tonsured a secular person without even previous probation.
Did we not write to you that you should prove him first, and then, if he were fit, should
make him abbot? Even now, then, look well after him whom you chose. For you are delinquent
in his delinquency, if he has begun so to demean himself as to shew himself unfit to have
the government of brethren. Further, let your Fraternity more strictly interdict all
monasteries from venturing by any means to tonsure those whom they may have received for
monastic profession before they have completed two years in monastic life. But in this
space of time let their life and manners be carefully proved, lest any one of them should
either not be content with what he had desired or not keep firm to what he had chosen.
For, it being a serious matter that untried men should be associated under obedience to
any master, how much more serious is it that any who have not been proved should be
attached to the service of God? Further, if a soldier should wish to become a monk, let no
one for any cause whatever presume to receive him without our consent, or before it has
been reported to us. If this rule is not diligently observed, know that all the guilt of
those that are under thee redounds on thyself, seeing that thou provest thyself by the
very facts of the case to be too little anxious about them.

LETTER 10.31: TO LIBERTINUS, EX-PRAETOR

Gregory to Libertinus, &c. What straits you are in with regard to the things of this world
is not unknown to us. But, since to those who are placed in the utmost tribulation the
only comfort is the mercy of the Creator, rest your hope on Him, and turn to Him with your
whole heart, Who both justly allows whom He will to be afflicted and will mercifully
deliver one who trusts in Him. To Him, then, give thanks, and patiently endure what has
been brought upon you. For it is the part of a right mind not only to bless God in
prosperity, but also in adversities to join in praising Him. In these things therefore
that you are suffering let no murmur against God creep into your heart, since for what
purpose our Creator thus works is unknown. For perchance, magnificent son, thou didst
offend Him in something when in a state of prosperity, from which He would purge thee by
kindly bitterness. And so neither let temporal affliction break thee down nor losses of
thy goods distract thee, since if, returning thanks in adversity, thou make God propitious
to thee by thy patience, both the things that were lost are multiplied, and in addition to
this, eternal joys held out to thee. I beg thee, however, not to take it amiss that we
have written through Romanus the guardian to order twenty suits of clothing to be supplied
from us to your servants, seeing that things, however small, which are offered from the
goods of the blessed Apostle Peter are always to be taken for a great blessing, since he
will have power both to bestow on you greater things, and to hold out to you eternal
benefits with Almighty God. The month of June, Indiction 3.

LETTER 10.35: TO EULOGIUS, PATRIARCH OF ALEXANDRIA

Gregory to Eulogius, &c. In the past year I received the letters of your most sweet
Holiness; but on account of the extreme severity of my sickness have been unable to reply
to them until now. For lo, it is now almost full two years that I have been confined to my
bed, afflicted with such pains of gout that I have hardly been able to rise on feast-days
for as much as three hours space to solemnize mass. And I am soon compelled by severe pain
to lie down, that I may be able to bear my torment with intervening groans. This pain of
mine is sometimes moderate, and sometimes excessive: but neither so moderate as to depart,
nor so excessive as to kill me. Hence it comes to pass that, being daily in death, I am
daily debarred from death. Nor it is surprising that, grievous sinner as I am, I am long
kept confined in the prison of such corruption. Whence I am compelled to exclaim, Bring my
soul out of prison, that I may confess thy name (Ps. cxli. 8). But, since I am not yet
worthy to obtain this by my prayers, I beg that the prayer of your Holiness may afford me
the aid of its intercession, and deliver me from the weight of sin and corruption into
that liberty, which you know well, of the glory of the children of God.

Your to me most sweet and ever to be honoured Blessedness has informed me in your letter
that our common son Anatolius, deacon of the city of Constantinople, had written to you to
say that certain monks from the parts about Jerusalem had come to me to make some enquiry
concerning the error of the Angoitae , and you say that he begged your Holiness to write
to me to express your opinion with respect to this enquiry. But neither have monks come to
me from the parts about Jerusalem to make any enquiry, nor do I think that the said our
common son can have told you in Iris letters what was not the case; but I suspect that the
interpreter has mistaken the meaning of his letters. For the same deacon, now more than
two years ago, wrote to me that monks had come from the aforesaid parts to the city of
Constantinople making such enquiries, and he desired to ask me what I thought. To him,
long before I received your letters, I made the very same reply against that same heresy
as I found afterwards in the epistle of your Holiness: and I returned great thanks to
Almighty God that concerning all questions the Fathers of the Romans and of the Greeks,
whose followers we are, have spoken with one spirit. For in many parts I found this your
epistle to be as though I had been reading the writings of the Latin Fathers against the
aforesaid heresy.

And consider how much I must love and praise the excellence of my most holy brother, in
whose mouth I recognised the venerable Fathers, whom I love so much. Praise therefore be
to Him, to Him be glory in the highest, of whose gift the voice of Mark still cries aloud
in the See of Peter ; from the effusion of whose spirit, when the priest enters into the
Holy of Holies for searching into mysteries, spiritual bells resound in holy Church, as in
the tabernacle, from the words of preaching. Right, then, and highly to be praised is your
preaching. But we implore the Almighty Lord to keep you long even in this life, that from
the organ of God, which you are, the voice of truth may in this world sound more widely.
And for me, I pray you, intercede, that the way of this pilgrimage, which has become too
rough for me may with speed be finished, to the end that I, who cannot by my own merits,
may by yours be able to attain to the promises of the eternal country, and to rejoice with
the citizens of heaven.

LETTER 10.36: TO MAXIMUS, BISHOP OF SALONA

Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman
city, he found me so weak from the pains of gout as to be quite unable to answer thy
Fraternity's letters myself. And indeed with regard to the nation of the Sclaves , from
which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as
suffering already in your suffering: I am disturbed, because they have already begun to
enter Italy by way of Istria. Further, of Julian the scribo , what shall I say, seeing
that I see everywhere how our sins find us out, so as to cause us to be disturbed by the
nations from without and by judges from within? But be not at all saddened by such things,
since those who shall live after us will see worse times; so much so, that they will
regard us as having toad happy days in comparison with their own. But, so far as thy
Fraternity has power, thou oughtest to oppose thyself in behalf of the poor, in behalf of
the oppressed. And, even if thou shouldest be unable to do any good, the very devotion of
thy heart, which Almighty God has given, is enough for Him. For it is written, Rescue them
that are drawn unto death, and forbear not to deliver them that are ready to be slain
(Prov. xxiv. 11). But if thou shouldest say, My powers are insufficient, He who sees into
the heart understands.

In all that thou doest, then, desire to have Him Who sees into the heart well-pleased with
thee. But whatever there is whereby He may be pleased omit not thou to do. For human
terrors and favours are like smoke, which is snatched by a light breeze and vanishes away.
Know this most assuredly, that no one can please God and bad men. Let, therefore, thy
Fraternity esteem thyself to have pleased Almighty God in such degree as thou knowest
thyself to have displeased froward men. Yet let thy defence of the poor itself be moderate
and grave, lest, if anything be done too rigidly, men should think you actuated by the
pride of youth. But our defence of the poor must needs be found of such sort that both the
humble may feel protection and oppressors may not easily find what out of a malevolent
disposition they may blame. Attend, then, to what is said to Ezekiel, Son of man,
unbelievers and destroyers are with thee, and than dost dwell among scorpions (Ezek. ii.
6). And the blessed Job says, I have been a brother of dragons, and a companion of owls
(Job xxx. 29). And Paul says to his disciples, In the midst of a crooked and perverse
nation, among whom ye shine as lights in the world (Philip. ii. 15). We ought, then, to
walk all the more cautiously as we know that we are living among the enemies of God.
Further, with regard to the Photinianists, let thy Fraternity pay the utmost attention;

and, as thou hast begun, study how to recall them to the bosom of holy Church. But, if any
should wish to come to me, and to receive an explanation, let them first make oath that
they will not permit their followers to persist in their error even after an explanation
has been received. And then let thy Holiness promise them that they will suffer no wrong
from me, but that I will give them an explanation. If they should acknowledge the truth,
let them accept it; if they should not acknowledge it, I will dismiss them unharmed. But,
if any of them should wish to come to us against you, let thy Fraternity by no means
detain them; for, when they come, they shall either accept an explanation, or assuredly
they will not see that land any more.

LETTER 10.37: TO INNOCENT, PRAEFECT OF AFRICA

Gregory to Innocent, &c. The lucid eloquence of your Eminence, seasoned with the honey of
the heart, has so infused its savour into our inmost soul, and ravished us with love of
it, that both what you write sounds sweet, and what you do has a pleasant savour; nor this
without good cause, since one who is accomplished in good studies is great in the eye of
judgment, and not of partiality. Further, as we understand that you have taken upon you
the belts of the prefecture, sadness is mingled with our joy. For on the one hand we are
rejoiced for the promotion of our most sweet son, but are saddened on the other, because
we feel in fact from our own sorrow how heavy a burden it is in times of confusion to be
advanced to high positions. Wherefore all pains ought to be taken that troublesome
circumstances may become an occasion of reward. For, as you know, corn springs from land
that is full of thistles, and the rose is produced from thorns. While, then, you have a
time given you meet for sowing, delay not to sow the seed of good works, that in the day
of harvest you may carry home the greater armfuls of joy, and from good service in a
transitory dignity may come to eternal glory. Knowing, then, of the pains you have taken
in the preparation of swift-sailing vessels , we relieve your anxiety by wished for news,
informing you that, by the mercy of God, we have come to terms about peace with the king
of the Lombards until the month of March in the coming fourth Indiction. Whether it will
hold or not we know not, since the said king is reported to have died since, though the
fact so far is held to be uncertain .

We have done what you wrote to ask us to do about Anamundarus, and would that the result
might answer to our wish; for, as far as we are concerned, we do not deny the succour of
our intercession to the afflicted. As to your wishing the book on the exposition of holy
Job to be sent to you, we altogether rejoice at your earnest desire; since we see that
your Eminence earnestly desires what may both prevent you from going entirely outside
yourself, and bring your heart back to itself after being distracted by secular cares.
But, if you desire to be satiated with delicious food, read the works of the blessed
Augustine, your countryman, and seek not our chaff in comparison with his fine wheat.
Furthermore, we have learnt from the testimony of Hilarius our Chartularius what patronage
and what kindness your Glory has bestowed in the interests of the poor of the blessed
Peter, Prince of the apostles, who loves you. On this account, returning you abundant
thanks, we implore the mercy of Almighty God, that He would defend you with the protection
of His grace, and permit neither bad men to prevail against you without, nor malignant
spirits within; but that He would of His mercy so order your doings in His fear that, as
He has made you glorious among men, He may also make you so after the course of a long
life in the number of His saints.

LETTER 10.39: TO EULOGIUS, PATRIARCH OF ALEXANDRIA

Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far
country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of
holy Church, but to hear of the health and safety of your to me most sweet Holiness, who,
from your perception of the light of truth, both illuminate the same Church with the word
of preaching, and mould it to a better way by the example of your manners? As often, too,
as I recall in my heart your oneness of mind with me, and feel that I remain fixed in your
heart, I give thanks to Almighty God that charity cannot be divided by distance of place.
For, though in body we are far disjoined, yet in soul we are indivisible. Our common son
Anatolius the deacon has notified to me in his letters that in the royal city nothing
ecclesiastical has at any time been disturbed from earthly causes. But I believe that he
had before announced to me how your Blessedness had spoken in the cause of the Church And
I rejoice to think that, I where you chanced to be present, I do not consider that there
was any want of me. For I know that you, as a minister of the truth, a follower of Peter,
and a preacher of Holy Church, would speak what ought to have been heard through the mouth
of a teacher from the Apostle Peter's See .

Moreover, before these days, when Abramius of Alexandria came to me. I had written in
reply to your Holiness both what I thought of your writings which you issued against the
Agnoite heretics , and why I had been so late in replying. But the said Abramius,
compelled by difficulties of navigation, is reported to have delayed long in the city of
Naples; and so I write again in the same sense in which I had formerly written, since in
your teaching against the heretics that are called Agnoitae there was much for us to
admire; but to displease us there was nothing. And in the same sense I had already written
at length to our son Anatolius the deacon. Moreover, your doctrine so agreed in all
respects with the Latin Fathers that I find, not to my surprise, that in diverse languages
the Spirit has not been diverse. For, as to what you have said about the fig-tree,
Augustine speaks aptly in the same sense; for, when the evangelist subjoined, For the time
of figs was not yet (Mark xi. 13), it is plainly shown that the figs which the Lord had
sough: were fruit in the synagogue, which had the leaves of the Law, but not the fruit of
works. For the Creator of all things could not be ignorant that the fig-tree had no fruit;
which was a thing that all might know, since it was not the time of figs. But concerning
what is written, That the day and hour neither the Son nor the angels know (Mark xiii.
32), your Holiness has quite tightly perceived that this is most certainly to be referred,
not to the said Son with respect to His being the Head, but with respect to His body,
which we are With regard to which matter, the same blessed Augustine in many places adopts
this sense (Quaest. lib. lxxxiii. q. 6o; lib. I de Trinit., c. 12; in psalm VI., init.; in
ps. xxxiv. serm. 2). He mentions also another thing that may be understood of the same
Son, namely that Almighty God sometimes speaks in a human manner, even as He says to
Abraham, Now I know that thou fearest God (Genes. xxii. 12) It was not that God then came
to know that He was feared, but that He then made Abraham know that he feared God.

For, as we speak of a glad day, not meaning that the day itself is glad, but that it makes
us glad, so also the Almighty Son says that He does not know the day which He causes not
to be known; not that He Himself does not know it, but that He does not allow it to be
known. Whence also the Father alone is said to know it, because the Son Who is
consubstantial with Him has His knowledge of what the angels are ignorant of from His
divine nature, whereby He is above the angels. Whence also it may be more nicely
understood thus; that the Only-begotten, being incarnate and made for us a perfect man,
knew indeed in the nature of His humanity the day and hour of the judgment, but still it
was not from the nature of His humanity that He knew it. What then He knew in it He knew
not from it, because God, made man, knew the day and hour of the judgment through the
power of His Deity: as also at the marriage, when the Virgin Mother said that wine was
wanting, He replied, Woman, what have to do with thee? Mine hour is not yet come (Joh. ii.
4). For it was not that the Lord of the angels was subject to the hour, having, among all
things which He had created, made hours and times;

but, because the Virgin Mother, when wine was wanting, wished a miracle to be done by Him,
it was at once answered her, Woman, what have I to do with thee? As if to say plainly,
That I can do a miracle comes to me of my Father, not of my Mother. For He who of the
nature of His Father did miracles had it of His mother that He could die. Whence also,
when He was on the cross, in dying He acknowledged His mother, whom He commended to the
disciple, saying, Behold thy mother (Joh. xix. 27). He says, then, Woman, what have I to
do with thee? Mine hour is not yet came.-That is, "In the miracle, which I have not of thy
nature, I do not acknowledge thee. When the hour of death shall come, I shall acknowledge
thee as my mother, since I have it of thee that I can die. And thus the knowledge, which
He had not of the nature of humanity whereby He was with the angels a creature, this He
denied that He had with the angels, who are creatures. The day, then, and the hour of the
judgment He knows as God and man, but for this reason, that God is man. It is moreover a
thing quite manifest, that whoso is not a Nestorian cannot in any wise be an Agnoite.

For with what meaning can one that confesses that the very Wisdom of God was incarnate say
that there is anything that the Wisdom of God is ignorant of? It is written, In the
beginning was the Word, and the Word was with God, and the Word was God. All things were
made by him (Joh. i. 1). If all things, then without doubt the day and hour of the
judgment. Who then can be so senseless as to presume to say that the Word of the Father
made what He is ignorant of? It is written also, Jesus knowing that the Father had given
all things into his hands (Job xxii. 3). If all things, certainly both the day and the
hour of the judgment. Who, then, is so foolish as to say that the Son received into His
hands what He knows not? But, with respect to the passage in which He says to the women
about Lazarus, Where have ye laid him (Joh. xi. 34), I felt exactly as you felt. that, if
they say that the Lord did not know where Lazarus had been buried, and for that reason
enquired, they will undoubtedly be compelled to acknowledge that the Lord did not know in
what places Adam and Eve had hidden themselves after their sin, when He said in Paradise,
Adam, where art thou (Gen. iii. 9)? or when lie chides Cain saying, Where is Abel thy
brother (Gen. iv. 9)? But, if He did not know, why did lie forthwith add, Thy brother's
blood crieth unto me from the ground? However, on this passage Severianus Gabalensis
speaks differently, saying that the Lord spoke thus to the women as it were in the way of
rebuke, in that He enquired where they had laid the dead Lazarus; as if with plain
reference to the sin of Eve He had said, I placed the man in Paradise, whom you have
placed in the sepulchre.

But to these things our said common son Anatolius the deacon has replied by putting
another question:-What if it should be objected to me that, even as He who is immortal
vouchsafed to die that He might deliver us from death, and He who is eternal before all
time willed to become subject to time, so the Wisdom of God vouchsafed to take upon
Himself our ignorance that He might deliver us from ignorance? But I have not yet given
him any reply to this, having been confined until now by grievous sickness. Now, however,
through your players I have already begun to recover; and, if I should so recover as to be
able to dictate, with the help of the Lord I will reply to him. To you it is not for me to
say anything on this subject, lest I should seem to teach you what you know, seeing that
even medicines lose their power of healing, if applied to sound and strong members.

Furthermore, we apprize you that in this place we suffer from serious difficulty for want
of good interpreters. For there are none who can express the sense, while all ever try to
translate the words exactly: and so they confuse the whole sense of what has been said.
Whence it comes to pass that we are by no means able without severe labour to understand
what has been translated. I have received the blessing of Saint Mark the Evangelist and of
your Blessedness. And I have been desirous of sending you some timber; but the ship which
came was too small to carry it. And yet even that which the Alexandrians saw when they
came is of small size. For I had prepared some that is much larger for you, which has not
yet been conveyed to the Roman city: for I waited for it to be conveyed when the
Alexandrian ship should arrive; and it has remained in the place where it was felled.

May Almighty God long guard your life for the edification of Holy Church, and inspire you
to pray earnestly for me; that, being pressed down by my own sins, I may be lifted up
before Almighty God by your prayers.

LETTER 10.42: TO EUSEBIUS

Gregory to Eusebius, &c. If, most dear brother, we consider attentively how great is the
excellence of peace, we shall recognize with what earnestness it should be cultivated by
us. For indeed our Lord and Redeemer vouchsafed to leave and give it as a great boon to
His disciples, that He might thereby make those who were united to Him in firmness of
faith His associates in loving participation with Himself. For it is written, Blessed are
the peacemakers, for they shall be called the children of God (Matth. v. 9). Whosoever,
then, desires to be the father's heir, let him, by keeping peace, not refuse to be his
child. For he who gives place to discord surely makes himself to be without lot in so
great a gift. Seeing then that by the mercy of God the purity of thy faith has been
declared to us, as was meet, with catholic rectitude, we are taken up with great surprise
that thou shouldest suffer those whom thou knowest to believe well and to think aright to
be needlessly scandalised by the fault of certain persons, so that the reputation of thy
Fraternity is clouded by the guilt of others. For how can one avoid suspicion of error who
extends sufferance to them that are in error? Or what estimate of himself can he expect,
if he provides not for purging by open satisfaction what fervour of faith requires to be
purged?

For indeed it is said that Luke thy presbyter and Peter refuse to receive the Chalcedonian
synod, and that on this account the hearts of thy orthodox children are perturbed with no
slight offence . And, since their zeal is not only to be praised but also to be altogether
cherished, we exhort that the care of thy Fraternity hesitate not to investigate the
matter with all activity and solicitude. And, if those persons should be found innocent of
that pravity, remove offence from the minds of thy children by giving them satisfaction,
and among all heresies anathematise especially Severus and Nestorius, so that purification
may engender charity among those with whom a sinister suspicion concerning those heretics
has, out of love of the faith, produced dissension; and that one feeling of concord may
salubriously knit together those whom a pure and single confession of catholic truth
unites. Nor let the doubters be thought unworthy of satisfaction, since we are instructed
by the Divine voice, Despise not one of these who are the least Matth. xxviii. 18). Whoso,
then, desires not that he who instructs us should be despised, let him not reject the
words of the instructor; since he also of whom our Redeemer testified that he was a vessel
of election unto Himself admonishes us to keep the unity of the Spirit in the bond of
peace Ephes. iv.). Hence whosoever refuses not to be held by this bond of salvation, let
him study the things that make for peace, and afford no place for the foe; so that, having
been enabled to advance by the fierce dissension of brethren, he may be more stoutly
trampled on, when unity is established.

If however, as we do not expect, they should be found to be wounded by the dart of this
error, the cure of ecclesiastical exhortation must be applied to them, so that they may
either remain among the Lord's sheep if healed, or be cut off from the unity of the
ecclesiastical body; to the end that from a slight loss there may be a great gain, and
that the removal of a part may make the whole body free. For it is the care also of a
provident shepherd not to delay casting out from consort with his sound sheep a sickly one
that admits not of cure, lest it should contaminate others with the taint of its sickness,
knowing that he cannot preserve the soundness of the rest but by the ejection of this one.
Accordingly 1 once more warn you in brotherly charity to investigate this matter with the
utmost vigilance, and to observe what we have written with the utmost care, lest by
consort with others you should make the right faith which you hold doubtful. For he who
does not correct things that should be cut off commits them. Wherefore you must take
thought with great solicitude and with great provision in all ways, that the persons of
those men be not an offence to others, or common opinion injurious to you; that so a
shepherd's gains may accrue to your Fraternity from the sheep committed to you all the
more as both sincere love and approved care shall have made you solicitous for their
custody.

LETTER 10.62: TO THE NEAPOLITANS

Gregory to the clergy and noble citizens of Naples. It is not a new thing, nor is it
reprehensible, that in the election of a bishop the votes of the people should be divided
between two parties: but it is a serious matter when in cases of this kind the election
goes not by judgment, but by favour only. For before your letter reached us we had learnt
from the report of certain persons that the deacon John, who has been elected by the other
party, has a little daughter. Hence, if they had had a mind to attend to reason, neither
would others have elected him nor would he have consented. For what presumption must his
be who dares to approach the episcopate while convicted by the evidence of the little
girl, of not having had long control over his own body! Moreover, Peter the deacon, who
you say has been elected by you, is, according to what is said, quite without astuteness.
And you know that at the present time the person to be constituted in the highest place of
government, should be one who knows how to be careful, not only for the salvation of
souls, but also with regard to the external advantage and safeguard of his subjects. But
know ye further that it has come to our ears concerning him, that he has given money on
usury; which thing you ought to enquire into thoroughly, and, if it is so, elect another,
and without delay hold yourselves aloof from a person of this kind.

For we will on no account lay hands on lovers of usury. If, however, after accurate
enquiry made, this should prove to be false (since his person is unknown to us, and we
know not whether what has been reported to us of his simplicity be true), he must needs
come to us with your decree in his favour, that, having made careful enquiry into his life
and manners, we may at the same time become acquainted with his intelligence; and thus, in
case of his satisfying this enquiry, we may in him, with the Lord's help, fulfil your
desires. Further, let it be your care to look out also for another person who may be
suitable, so that, if this one should by any chance appear unfit for appointment to this
order, there may be some one else to whom you may transfer your choice. For it will be a
serious disgrace to your clergy, in case of this man by any chance not being approved, if
they should say that they have no one else fit to be elected.

LETTER 10.63: TO DOMINICUS, BISHOP OF CARTHAGE

Gregory to Dominicus, &c. We have already learnt what great pestilence has invaded the
African parts; and, inasmuch as neither is Italy free from such affliction, doubled are
the groans of our sorrows. But amid these evils and other innumerable calamities our
heart, dearest brother, would fail from desperate distress, had not the Lord's voice
fortified our weakness beforehand. For long ago to the faithful the trumpet of the Gospel
lesson sounded, warning them that at the approach of the end of the world wars and many
other things, which, as you know, are now feared, would come to pass (Matth. xxiv.; Luke
xxi.). We ought not, then, to be too much afflicted in suffering things that we knew of
beforehand, as though they had been unknown. Frequently also, in our consideration of
another's death, the kind of death may be an alleviation. For what manglings, what
cruelties have we seen, where death was the only remedy, and life was a torment! Did not
David, when a choice of deaths was offered him, refuse famine or the sword, and choose
that his people should fall under the hand of God? Gather ye from this how great favour is
granted to such as perish under Divine smiting, since they die by the call that was
offered to the holy prophet for a boon. Wherefore let us return thanks to our Creator in
all adversities, and, trusting in His mercy, bear all things patiently, since we suffer
much less than we deserve.

Since, however, we are so scourged temporally that we may not be left without the
consolation of life eternal, it is needful (since we are not ignorant, through the
announcements of these signs, that the Judge Who is to come is at hand) that we should so
much the more, by zeal for good works and the wailing of penitence, make secure our
accounts which we shall have to submit to His scrutiny; so that such great smitings may be
to us, by the favour of His grace, not the beginning of damnation, but a purgation for our
good. Since, however, the nature of our infirmity is such that we cannot but grieve for
those who pass away, let the teaching of your Fraternity be a consolation to the
afflicted. Instil into them that the good things which are promised will remain with them;
so that, strengthened by a most sure hope, they may learn not to grieve for the loss of
temporal things in comparison with the gift to come. Let your tongue, as indeed we believe
it does, restrain them more and more from the perpetration of evil deeds; let it announce
the rewards of the good, the punishments of the bad, so that those who have little love
for good things may at least be greatly afraid of bad things, and keep themselves from the
things which must be punished. For to commit things worthy of scourges when placed in the
midst of scourges is to be peculiarly proud against the smiter, and provokes the incensed
one to fiercer anger. And it is a prime kind of madness for any one to be unwilling to
desist justly from his own evil, and to wish God to cease unjustly from His vengeance.
But, since in all this there is need of Divine help, let us, beloved brother, with united
prayers implore the clemency of Almighty God, that He would both grant unto us thus to
acquit ourselves worthily, and mercifully stir the hearts of the people to perform such
things; to the end that, while we order our actions wholesomely in His fear, we may be
counted worthy both to be delivered from impending evils, and, by the leading of His
grace, without which we can do nothing, to come to supernal joys.

The month of August, Indiction 3.

BOOK XI

LETTER 11.1: TO JOHN, ABBOT

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

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

LETTER 11.12: TO CONON, ABBOT OF LIRINUS (LERINS)

Gregory to Conon, Abbot of the Monastery of Lirinus . The carefulness of persons in
authority is the safeguard of subjects, since one who watches over what is entrusted to
him avoids the snares of the enemy. But how skilful thou art in ruling the brethren, and
how earnestly watchful in keeping guard over them, we have learnt from the report of our
most reverend brother and fellow-bishop Mennas . And as our hearing of the unwary
remissness of thy predecessor often saddened us, so the carefulness of thy foresight
gladdens us, since there is no doubt that the safeguard of thy earnestness is of profit
for reward to thee, and for example to do good to others. But, since the more our
adversary knows himself to be guarded against on all sides, the more he seeks to break in
by hidden ways, and strives with cunning art to overthrow his opponent, let the
watchfulness of thy Love ever kindle itself to more ardent care; and so, with God's help,
fortify all beforehand, that the ravening wolf, running about hither and thither, may have
no place for entering among the Lord's sheep, Be it then thine earnest endeavour, the
grace of our Redeemer aiding thee, to prohibit and in all ways guard those who are
committed to thee from gluttony, from pride from avarice, from idle speaking, and from all
uncleanness; that by so much the greater reward may accrue to thee from the government
committed to thee as thy subjects, through thy vigilance, shall be conquerors against the
iniquities of the adversary.

Wherefore let the good feel thee sweet, the bad a corrector. And even in correction know
thou that this order should be observed, that thou shouldest love persons and visit
faults; lest, if thou shouldest perchance be disposed to act otherwise, correction should
pass into cruelty, and thou shouldest destroy those whom thou desirest to amend. For thou
oughtest so to cut away a sore as not to run the risk of ulcerating what is sound; lest,
if thou press in the steel more than the case requires, thou injure him whom thou art in
haste to benefit. For let thy very sweetness be wary, not remiss; and let thy correction
be loving, not severe. But let the one be so seasoned by the other that both the good may;
have, in loving, something to beware of, and the bad, in fearing, something to love.
Attend carefully to these things, most beloved son; earnestly observe them; that, when
through such management thou shalt have given back safe to God those whom thou hast
received from Him, thou mayest be counted worthy in the day of eternal retribution to hear
Him say, Well done, thou good and faithful servant: because thou hast been faithful in a
few things, I will set thee over many things: enter into the joy of thy Lord Luke xix.
17). Further, we desire that our son Columbus the presbyter, who is commended to thy
Charity by his own merits, may advance in thy love from our commendation also.

LETTER 11.13: TO SERENUS, BISHOP OF MASSILIA (MARSEILLES)

Gregory to Serenus, &c. The beginning of thy letter so showed thee to have in thee the
good will that befits a priest as to cause us increased joy in thy Fraternity. But its
conclusion was so at variance with its commencement that such an epistle might be
attributed, not to one, but to different, minds. Nay, from thy very doubts about the
epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid
diligent attention to the admonition which in brotherly love we gave thee, not only
wouldest thou not have doubted, but have perceived what in priestly seriousness it was thy
duty to do. For Cyriacus formerly abbot, who was the bearer of our letter, was not a man
of such training and erudition as to dare, as thou supposest, to make up another, nor for
thee to entertain this suspicion of falseness against his character. But, while putting
aside consideration of our wholesome admonitions, thou hast come to be culpable, not only
in thy deeds, but in thy questionings also. For indeed it had been reported to us that,
inflamed with inconsiderate zeal, thou hadst broken images of saints, as though under the
plea that they ought not to be adored . And indeed in that thou forbadest them to be
adored, we altogether praise thee; but we blame thee for having broken them. Say, brother,
what priest has ever been heard of as doing what thou hast done?

If nothing else, should not even this thought have restrained thee, so as not to despise
other brethren, supposing thyself only to be holy and wise? For to adore a picture is one
thing, but to learn through the story of a picture what is to be adored is another. For
what writing presents to readers, this a picture presents to the unlearned who behold,
since in it even the ignorant see what they ought to follow; in it the illiterate read.
Hence, and chiefly to the nations , a picture is instead of reading. And this ought to
have been attended to especially by thee who livest among the nations, lest, while
inflamed inconsiderately by a right zeal, thou shouldest breed offence to savage minds.
And, seeing that antiquity has not without reason admitted the histories of saints to be
painted in venerable places, if thou hadst seasoned zeal with discretion, thou mightest
undoubtedly have obtained what thou wert aiming at, and not scattered the collected flock,
but rather gathered together a scattered one; that so the deserved renown of a shepherd
might have distinguished thee, instead of the blame of being a scatterer lying upon thee.
But from having acted inconsiderately on the impulse of thy feelings thou art said to have
so offended thy children that the greatest part of them have suspended themselves from thy
communion. When, then, wilt thou bring wandering sheep to the Lord's fold, not being able
to retain those thou hast?

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

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

LETTER 11.25: TO JANUARIUS, BISHOP OF CARALIS (CAGLIARI )

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

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

LETTER 11.28: TO AUGUSTINE, BISHOP OF THE ANGLI

Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good
will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it
might not reign in heaven alone; even He by whose death we live, by whose weakness we are
made strong, by whose suffering we are rescued from suffering, through whose love we seek
in Britain for brethren whom we knew not, by whose gift we find those whom without knowing
them we sought. But who can describe what great joy sprung up here in the hearts of all
the faithful, for that the nation of the Angli through the operation of the grace of
Almighty God and the labour of thy Fraternity has cast away the darkness of error, and
been suffused with the light of holy faith; that with most sound mind it now tramples on
the idols which it formerly crouched before in insane fear; that it falls down with pure
heart before Almighty God; that it is restrained by the rules of holy preaching from the
lapses of wrong doing; that it bows down in heart to divine precepts, that in
understanding it may be exalted; that it humbles itself even to the earth in prayer, lest
in mind and soul it should lie upon the earth. Whose is tiffs work but His who says, My
Father worketh hitherto, and I work (John v. 17)?

who, to shew that He converts the world, not by men's wisdom, but by His own power, chose
unlettered men as His preachers whom He sent into the world? And He does the same even
now, having deigned to work mighty works in the nation of the Angli through weak men. But
in this heavenly gift, dearest brother, there is ground, along with great joy, for most
serious fear. For I know that Almighty God has displayed great miracles through thy Love
in the nation which He has willed to be chosen. Wherefore thou must needs rejoice with
fear for this same heavenly gift, and tremble in rejoicing:-rejoice, that is, because the
souls of the Angli are drawn by outward miracles to inward grace; but tremble, lest among
the signs that are done the infirm mind lift itself up to presumption about itself, and
from being exalted in honour outwardly, fall inwardly through vain glory. For we ought to
remember how, when the disciples returned with joy from preaching, and said to their
heavenly Master, Lord, in thy name even the devils are subject unto us (Luke x. 17), they
straightway heard, In this rejoice not; but rather rejoice because your names are written
in heaven (Ib. v. 20). For they had set their minds on private and temporal gladness, when
they rejoiced in the miracles. But they are recalled from private to common, from temporal
to eternal gladness, when it is said to them, In this rejoice ye, because your names are
written in heaven.

For not all the elect work miracles; and yet the names of all of them are kept enrolled in
heaven. For to the disciples of the Truth there should not be joy, save for that good
which they have in common with all, and in which they have no end to their gladness. It
remains, therefore, dearest brother, that in the midst of the things which through the
operation of God thou doest outwardly, thou shouldest ever nicely judge thyself within,
and nicely understand both what thou art thyself and how great is the grace in the midst
of that same nation for the conversion of which thou hast received even the gift of doing
signs. And if at any time thou shouldest remember having offended-against our Creator,
whether in tongue or in deed, ever recall these things to thy memory, that memory of guilt
may keep down the rising glory of the heart. And whatsoever thou mayest receive, or hast
received, in the way of doing signs, regard these powers as not granted to thyself, but to
those for whose salvation they have been conferred upon thee. Further, there occurs to my
mind, while I think on these things, what took place with one servant of God, even one
eminently chosen. Certainly Moses, when he led God's people out of Egypt, as thy
Fraternity knows, wrought wonderful miracles. Fasting forty days and nights in Mount Sina,
he received the tables of the law; among lightnings and thunders, while all the people
trembled, he was attached to the service of Almighty God, being alone with Him even in
familiar colloquy (Exod. xxx., xxxi.); he opened a way through the Red Sea; he had a
pillar of a cloud to lead him on his journey; to the people when an hungered he gave manna
from heaven;

flesh to those who longed for it he supplied in the wilderness by a miracle, even unto
overmuch satiety (Exod. xiii., xiv., xvi.). But, when in a time of drought they had come
to the rock, he was distrustful, and doubted being able to draw water from the same, which
still at the Lord's command he opened without fail in copious streams. But how many and
great miracles after these he did during eight and thirty years in the desert who can
count or search out (Exod. xvii.; Num. xx.)? As often as a doubtful matter had troubled
his mind, he resorted to the tabernacle, and enquired of the Lord in secret, and was
forthwith taught concerning it, God speaking to him (Exod. xxxiii. seq.). When the Lord
was wrath with the people, he appeased Him by the intervention of his prayer; those who
rose in pride and dissented in discord he engulphed in the jaws of the gaping earth; he
bore down his enemies with victories, and shewed signs to his own people. But, when the
land of promise had at length been reached, he was called into the mountain, and heard of
the fault which he had committed eight and thirty years before, as I have said, in that he
had doubted about drawing water from the rock. And for this reason he was told that he
might not enter the land of promise (Num. xxvii.).

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

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

LETTER 11.29: TO BERTHA, QUEEN OF THE ANGLI

Gregory to Bertha, &c. They who desire, after earthly dominion, to obtain the glory of a
heavenly kingdom ought to labour earnestly to bring in gain to their Creator, that they
may be able to rise by the steps of their operation to the things they long for; as we are
glad to know you do. For indeed our most beloved son Laurentius the presbyter, and Peter
the monk, have brought us word on their return to us how your Glory has exhibited itself
towards our most reverend brother and fellow-bishop Augustine, and how great succour and
what charity you have bestowed upon him. And we bless Almighty God, who has been
mercifully pleased to reserve the conversion of the nation of the Angli for your reward.
For, as through Helena of illustrious memory, the mother of the most pious Emperor
Constantine, He kindled the hearts of the Romans into Christian faith, so we trust that He
works in the nation of the Angli through the zeal of your Glory. And indeed you ought
before now, as being truly a Christian, to have inclined the heart of our glorious son,
your husband, by the good influence of your prudence, to follow, for the weal of his
kingdom and of his own soul, the faith which you profess, to the end that for him, and for
the conversion of the whole nation through him, fit retribution might accrue to you in the
joys of heaven.

For seeing, as we have said, that your Glory is both fortified by a right faith and
instructed in letters, this should have been to you neither slow of accomplishment nor
difficult. And since, by the will of God, now is a suitable time, so proceed, with the co-
operation of divine grace, as to be able to make reparation with increase for what has
been neglected. Wherefore strengthen by continual hortation the mind of your glorious
husband in love of the Christian faith; let your solicitude infuse into him increase of
love for God, and so kindle his heart even for the fullest conversion of the nation
subject to him that both he may offer, out of the zeal of your devotion, a great sacrifice
to the Almighty Lord, and that the things related of you may both grow and be in all ways
proved to be true: for your good deeds are known not only among the Romans, who have
prayed earnestly for your life, but also through divers places, and have come even to the
ears of the most serene prince at Constantinople. Hence, as great joy has been caused us
by the consolations of your Christianity, so also may there be joy in heaven for your
perfected work.

So acquit yourselves devotedly and with all your might in aid of our above-named most
reverend brother and fellow-bishop, and of the servants of God whom we have sent to you,
in the conversion of your nation that you may both reign happily here with our glorious
son your husband, and after long courses of years may also attain the joys of the future
life, which know no end. Now we pray Almighty God that He would both kindle the heart of
your Glory with the fire of His grace to perform what we have spoken of, and grant you the
fruit of an eternal reward for work well-pleasing to Him.

LETTER 11.30: TO VENANTIUS, EX-MONK, PATRICIAN OF SYRACUSE

Gregory to Venantius, &c. In addressing to you the greeting which is due I was intending
to speak of what I suffer But I think I need not relate to you what you know. For I am
tormented by pains of gout, which, afflicting not dissimilarly both me and you, while they
increase upon us exceedingly, have caused our life to decrease. In the midst of them what
else should we do but recall our faults to mind, and give thanks to Almighty God? For we
who have sinned in many things from the pampering of the flesh are purged by the
affliction of the flesh. We are to know also that present pain, if it converts the mind of
the afflicted one, is the end of preceding guilt; but, if it does not convert to the fear
of the Lord, is the beginning of pain to follow. We must therefore take care, and in
entire conversion of heart watch to the utmost of our power with tears, lest we pass from
torment to torments. We are also to consider by how great a dispensation of loving
kindness our Maker deals with us, in that He continually smites us, who are worthy of
death, and still slays us not. For He threatens what He will do, and yet does it not, that
pains sent in advance may alarm us, and, when we are converted to the fear of the strict
Judge, may shield us from His animadversion when life is over.

For who may tell, who may count, how many, sunk in their lechery, running headlong also in
blasphemies and pride, continuing in robberies and iniquities even to the day of their
death, have so lived in this world as never to suffer even a headache, but by a sudden
stroke have been delivered to the fires of hell? We, then, have a token that we are not
forsaken, in that we are continually scourged, according to the testimony of Scripture,
which says, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth
(Heb. xii. 6). Wherefore under the very stripes of God let us recall to mind both His
gifts and the losses of our guilt. Let us consider what good things He has showered upon
our ill-doing, and what ill things we have committed under His goodness. Let us fulfil
what the Lord says through the prophet, Put me in remembrance, that we may plead together
(Isai. xliii. 26). Let us plead now in our though with God, that we be not hereafter
strictly judged by God. For what says Paul? If we would judge ourselves, we should not be
judged of the Lord (1 Cor. xi. 31). Whosoever, then, would make haste to escape the
strictness of the sentence of the judgment to come, let him, through the bitterness of
penitence, cut off for himself all the sweetness of the present life. Moreover, whatever
gifts of this kind there are, whose gifts are they but our Maker's?

But that should not be accounted a gift of God fully to us which separates us through
delight in itself from the love of God; lest we should prefer the things given to the
Giver, and while receiving good things, though ourselves evil, we should be disjoined from
His fear by that whereby we ought to have grown in His fear. Now may the Creator of all
things, that is Almighty God, pour into your heart by the inspiration of His Spirit what
we speak to you of by letter, and cleanse you from all defilements of sin, and grant you
the joy of His comfort here, and hereafter eternal rewards with Himself. I beg that my
most sweet daughters, the lady Barbara and the lady Antonina, be greeted in my name.

LETTER 11.32: TO MARINIANUS, BISHOP OF RAVENNA

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

LETTER 11.33: TO MARINIANUS, BISHOP OF RAVENNA

Gregory to Marinianus, &c. On the arrival here of a certain man of Ravenna, I was smitten
by most grievous sorrow for that he told me of thy Fraternity being sick from vomiting of
blood. On this account we have caused enquiry to be made carefully and severally of those
here whom we know to be well-read physicians, and have sent in writing to your Holiness
their several opinions and prescriptions. All, however, prescribe before all else quiet
and silence, which I greatly doubt whether thy Fraternity can have in thine own Church.
And accordingly it seems good to me that, when the Church there has been provided for-
whether with such as may accomplish the solemnities of mass, or with such as may take
charge of the episcopate, and may be able to shew hospitality and hold receptions, or such
as may superintend the guardianship of monasteries-thy Fraternity should come to me before
the summer season, that I may, as far as I can, take special charge of thy sickness, and
keep thee from being disturbed, since the physicians say that the summer season is
exceedingly dangerous for this kind of sickness. And I greatly fear lest, if thou
shouldest have any cares together with the unfavourableness of the season, there might be
further risk to thee from this disorder. I too myself am very weak, and it is in all
respects advantageous that thou shouldest, with the favour of God, return to thy Church in
health;

or certainly, if thou art to be called, that thou shouldest be called in the hands of thy
friends; and that I, who see myself to be very near death, if Almighty God should be
pleased to call me before thee, should pass away in thy hands. But if the circumstances of
the present time stand in the way of thy coming, Ago may be treated with, some small
present being given him, that he may himself send one of his people with time as far as
Rome. If, then, thou feelest thyself held heavily by this sickness, and arrangest to come,
thou must come with few attendants, since, while thou stayest with me in the episcopal
residence (episcopium), thou wilt have daily attendance from this Church. Furthermore, I
neither exhort nor admonish thee, but straitly charge thee, that thou by no means presume
to fast, since the physicians · say that the practice is very prejudicial to this
disorder; except that, if by chance a great solemnity demands it, I concede it five times
in the year. Thou must also refrain from vigils; and let the prayers which in the city of
Ravenna are wont to be said over the wax-taper, and the expositions of the Gospel which
are given by priests about the time of the Paschal solemnity, be delivered by another. And
by no means impose on thyself, beloved, any labour beyond thy powers. I have said this
that, if thou shouldest feel thyself better, and shouldest put off thy coming, thou mayest
know what to observe by my command.


REGISTER OF EPISTLES (BOOK XI)
==============================

REGISTER OF EPISTLES continued

LETTER 11.35: TO BARBARA AND ANTONINA

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

LETTER 11.36: TO JOHN, BISHOP OF SYRACUSE

Gregory to John, &c. I have received your Fraternity's letters telling me of the sickness
of my most sweet son the lord Venantius, and relating how all things are going on about
him. But when I heard at one and the same time that he was desperately and grievously
sick, and that unfair men were laying claim to the property of the orphans,. the sorrow in
my heart could scarce contain itself. But in this there was comfort, in that tears
relieved my groans. Your Holiness therefore ought not to neglect, what should be your
first care, to take thought for his soul, by exhorting him, beseeching him, putting before
him God's terrible judgment, and promising His ineffable mercy, so as to induce him to
return even at his last moments to his former state of life , lest the guilt of so great a
fault should stand against him in the eternal judgment. And then it is your duty to take
thought how his daughters, the ladies Barbara and Antonina, may be disposed of, so that no
opportunity be afforded to bad men. For after he had conjured me to take anxious care for
them, adding that I should see to the disposal of them, he went on in his letter to
mention a thing which, when I consider the matter, I have no doubt might stand in the way.
For he says that I should repeatedly petition the most pious lord Emperor, that he should
himself cause provision to be made for the disposal of them.

You observe how different this is from his former wish. And I fear lest an apt opportunity
might hence be given to men in Sicily who are seeking all opportunity for interfering in
his affairs. For, when this is known, what will those men do who have already, as report
goes, been attempting to put a seal on his effects ? Would not reason seem to be on their
side, and to afford them as it were a just ground for this proceeding? If they should say,
the girls have been commended to the lord Emperor; we cannot neglect the matter; it is at
our peril if we do; we make the property safe till such time as the lord Emperor may order
them to be taken to Constantinople;-tell me, I pray thee, what I could do in such a case,
wherein the father's commendation seems to support a man that has authority. For he
conjures me to see to their being so disposed of that they may either be in the Roman city
or not be taken away from Sicily; and be so acts as to leave no way of either bringing
them hither or retaining them there. But, do you, as far as you can, oppose these bad men.
Defend their substance for the sake of Almighty God as if it were your own: and, if it is
still possible, see to all opportunity for wrong being removed with regard to the will of
the aforesaid lord Venantius.

But, if it is thought fit that they should be commended to the palace, he ought not to
impose such a burden on me as to wish to charge my soul with the care of the disposal of
them; as to which be it enough that God Almighty knows how I am taking thought. Hence I
have taken care to write at once to my most beloved son the deacon Anatolius, bidding him
endeavour to speak with the glorious patrician lady Rusticiana , and telling him in what
manner he should enquire anti inform me about the persons whose names have been
transmitted to me; that so be may inform us of all things speedily, and what is to be
done, may under the ordering of God be arranged. Furthermore, in the letters that have
been sent to us we find that your Fraternity has been grieved at our not having wished you
to come hither, as though it had been on account of some displeasure; whereas we acted
with a sole view to utility, knowing that on account of persons in your locality your
presence there was exceedingly necessary. But, Jest you should hence suppose that we have
any feeling or displeasure towards you (which God forbid), if you have the will to come to
us, present yourself at a suitable time at the threshold of the apostles. For, so far as
we are concerned, we so love your Charity that we desire to see you often.

LETTER 11.37: TO ROMANUS, GUARDIAN (DEFENSOREM)

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

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

LETTER 11.38: TO VITUS, GUARDIAN (DEFENSOREM )

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

LETTER 11.40: TO MARINIANUS, BISHOP OF RAVENNA

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

LETTER 11.44: TO RUSTICIANA, PATRICIAN

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

With regard to the affliction of gout which you signify to us has come upon you, I am both
distressed and rejoiced exceedingly: rejoiced, because the noxious humour, attacking the
lower parts of your body, has entirely left the higher ones; but distressed, because I
fear you suffer excessive pain in so very slender a body. For where there is a deficiency
of flesh, what strength can there be to resist pain? For as to myself, you know what I
used to be: but now bitterness of soul and continual exasperation, and besides this the
affliction of gout so affects me that my body is dried up even as if in burial. Hence it
comes to pass that I can rarely now rise from bed. If, then, the pain of gout has reduced
the mass of my body to such dryness, what must I think of your body, which was too dry
before the pains came on?

As to the alms which you have bestowed on the monastery of the blessed Apostle Andrew,
there is no need for me to say anything, since it is written, Hide thine alms in the bosom
of a poor man, and it shall pray for thee (Ecclus. xxix. 15). If then the good deed itself
has its voice in the secret ears of God, whether we cry aloud or keep silence, this very
thing which you have well done cries aloud. Moreover I declare that there are so great
miracles, there is so great care and custody of the monks in this same monastery of the
said apostle that it is as if he himself were specially the abbot of the monastery. For,
to speak of a few things out of many which I have learnt from the narration of the abbot
and the prior of the monastery, two brethren were one day sent out thence to buy something
for the use of the monastery, one a junior who seemed to be distinguished for prudence,
the other a senior, sent to be the guardian of the junior. Both went forth, and from the
money they received as the price of what they were to purchase, he who had been sent as
the guardian of the junior purloined something without the knowledge of the other. Having
both of them presently returned to the monastery, and come to the threshold of the
oratory, he who had committed the theft fell down seized by a demon, and began to be
vexed.

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

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

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

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

LETTER 11.45: TO THEOCTISTA, PATRICIAN

Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most
pious and most benignant Emperors have near them kinsfolk of their race, whose life and
conversation is such as to give us all great joy. Hence too we should continually pray for
these our lords, that their life, with that of all who belong to them, may by the
protection of heavenly grace be preserved through long and tranquil times. I have to
inform you, however, that I have learnt from the report of certain persons how that, owing
to the levity of the people, a tumult of detraction has arisen against you. And I hear
that your Excellency has consequently been distressed with no slight vexation. If this is
so, I wonder much why the words of men on earth should agitate you, who have fixed your
heart on heaven. For the blessed Job, when his friends who had come to console him had
broken out into rebuke, said, For behold my witness is in heaven, and he that knows me is
on high (Job xvi. 20)r one who has the witness of his life in heaven ought not to be
afraid of the judgments of men on earth. Paul also, a leader of good men, says, Our glory
is this, the testimony of our conscience (2 Cor. i.12). And he says again, Let every man
prove his own work, and so shall he have glory in himself, and not in another (Gal. vi.
4). For, if we are rejoiced by praises and broken down by detractions, we have set our
glory not in ourselves, but in the mouth of others. And indeed the foolish virgins took no
oil in their vessels, but the wise ones took oil in their vessels with their lamps (Matth.
xxv.). Now our lamps are good works; of which it is written, Let your light shine before
men, that they may see your good works, and glorify your Father which is in heaven (Matth.

v. 16). And we then take oil in our vessels with our lamps, when we seek not the splendour
of glory for our good deeds from the adulation of our neighbours, but preserve it in the
testimony of our conscience. And in regard to all that is said of us outwardly we ought to
recur to the secrets of our soul. Although all should revile us, yet he is free whom
conscience accuses not, while, even though all should praise, one cannot be free, if
conscience accuses him. Whence the Truth says concerning John, What went ye out into the
wilderness to see? A reed shaken with the wind? (Matth. xi. 7). And this in truth is said
in the way of negation, not of assertion, since it is added, But what went ye out for to
see? A man clothed in soft raiment? Behold, they that wear soft clothing' are in kings'
houses (Ibid. 8). For although, according to the truth of the Gospel, John was clothed in
rough raiment, yet the signification is that they wear sort clothing who are delighted by
adulations and praises And it is denied that John was a reed shaken with the wind,
inasmuch as no breath from any human mouth bent the fortitude of his mind. For we, if we
are lifted up by praises, or cast down by revilings, are a reed shaken with the wind. But
far be this, far be it from the heart of your Excellency.

I know that you read studiously the teacher of the Gentiles, who says, I, if yet pleased
men, should not be the servant of Christ (Gal. i. 10). If, however, any even slight
sadness has arisen in your mind from this cause, I believe that Almighty God has kindly
allowed this to be the case. For not even to His elect in this life has He promised the
joys of delight, but the bitternesses of tribulation; so that, after the manner of
medicine, they may be restored through a bitter cup to the sweetness of eternal salvation.
For what says He? The world shall rejoice and ye shall lament (Joh. xvi. 20). With what
hope? With what promise? A little afterwards it is added, I will see you again, and your
heart shall rejoice, and your joy no man shall take from you (Ibid. 22). Hence again He
says to His disciples, In your patience shall ye poseess your souls (Luke xxi. 19).

Consider, I pray you, where patience would be, if there were nothing to be endured. I
suspect that there is no Abel without having a Cain for his brother. For if the good were
without the bad, they could not be perfectly good, since they would not be purged: and the
very society of the bad is the purgation of the good. There were three sons of Noe in the
ark, one of whom was a derider of his father, who, though in himself he was blessed, still
received a sentence of condemnation in his son. Abraham had two sons before he took
Cethura to wife; and yet his carnal son persecuted the son of promise (Genes. ix.). This
the great teacher expounds, saying, As he who is after life flesh persecuted him that is
after the Spirit, even so it is now (Gal. iv. 29). Isaac had two sons; but one, who was
spiritual, fled before the threats of his carnal brother. Jacob had twelve sons, but one,
who lived uprightly, was sold by ten into Egypt. In the case of the prophet David, because
there was in him what should have been purged, it was brought to pass that he suffered
under a son's persecution. The blessed Job says of the society of the reprobate, I have
been a brother to dragons, and a companion to owls (Job xxx. 29). To Ezekiel the Lord
says, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among
scorpions (Ezek. ii. 6).

Among the twelve apostles there was one reprobate, that there might be one by whose
persecution the eleven might be tried. The Prince of the apostles speaks thus to his
disciples, He delivered just Lot, oppressed by the injury and conversation of the wicked.
For in seeing and hearing he was just, dwelling among those who from day to day vexed the
soul of the just one with their unrighteous deeds (2 Pet. ii. 7, 8). Paul also the apostle
writes to his disciples, saying, In the midst of a crooked and perverse nation, among whom
ye shine as luminaries in the world, holding fast the word of life (Philip: it. 15).
Seeing then that we know from the witness of Scripture that in this life the good cannot
be without the bad, your Excellency ought by no means to be disturbed by the voices of
fools, especially as there is then sure confidence in Almighty God, when for well-doing
any adversity is given us in this world in order that a full reward may be reserved for us
in the eternal retribution. Whence also in the holy Gospel the Truth says, Blessed shall
ye be when men shall say all manner of evil against you falsely for my name's sake (Matth.
v. 11). And for our consolation He deigned to adduce as an example His own reproaches,
saying, If they have called the master of the house Beelzebub, how much more them of his
household (Ibid. x. 25).

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

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

and when thou hast opened his mouth, than shall find a stater. That take, and give unto
them for me and for thee (Matth. xvii. 26). Why is it that of some who were offended it is
said, Let them alone; they are blind, and leaders of the blind; and that to others, lest
they should be offended, tribute is paid by the Lord, even though not due? Why is it that
He allowed one offence to remain, but forbade another to be caused to others? Why, but
that He might teach us on the one hand to despise offences which implicate us in sin, but
on the other to mitigate in all ways those which we can appease without sin? Wherefore
your Excellency, God protecting you, may, with great quietness, turn aside the offences of
bad men. For the chief of them you should of your own accord call to you privately and
give them reasons, and anathematize certain wrong points which they suppose to be held by
you. And if too, as it is said may be the case, they suspect such anathema to be
insincere, you should confirm it even by an oath, averring that you do net hold, and never
have held, those points. Nor let it seem beneath you to satisfy them in such a way; nor
let there be in your mind any feeling of disdain against them on account of your imperial
race. For we are all brethren created by the power of one Emperor, and redeemed by His
blood. And so we ought not in anything to despise our brethren, however poor and abject.

For certainly Peter had received power in the heavenly kingdom, so that whatever he should
bind or loose on earth should be bound or loosed in heaven; he walked on the sea, he
healed the sick with his shadow, be slew sinners with his word, he raised the dead by his
prayer. And because by the admonition of the Spirit he had gone in to Cornelius the
Gentile, a question was raised against him by the believers as to why he had gone in among
Gentiles and eaten with them, and why he had received them in baptism. And yet this first
of the apostles, filled with such gifts of grace, supported by such power of miracles,
replied to the complaint of the believers, not by power but by reason, and explained the
case to them in order; how he saw a certain vessel, as it had been a sheet, in which were
four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the
air, let down from heaven, and heard a voice saying, Arise, Peter; kill and eat (Acts xi.
5 seq.); how three men came to him calling him to Cornelius; how the Holy Spirit bade him
go with them; how the same Holy Spirit who had been wont to come on those baptized in
Judea after baptism, came on the Gentiles before baptism.

For if, when he was blamed by the believers, he had paid regard to the authority which he
bad received in Holy Church, he might have replied that the sheep should not dare to find
fault with the shepherd to whom they had been committed. But, had he said anything of his
own power in answer to the complaint of the believers, he would not have been truly a
teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and even
produced witnesses to defend him from blame, saying, Moreover these six brethren
accompanied me (Acts xi. 12). If, then, the pastor of the Church, the Prince of the
Apostles, who singularly did signs and miracles, disdained not, in defending himself from
blame, humbly to give a reason, how much more ought we sinners, when we are blamed for
anything, to pacify those who blame us by giving a reason humbly!

For to me, as you know, when I was resident at the footsteps of my lords in the royal
city, many used to come of those who were accused with respect to the aforesaid points.
But I declare, my conscience bearing me witness, that I never found in them any error, any
pravity, or anything of what was said against them. Whence also I took care, despising
report, to receive them familiarly, and rather to defend them from their accusers For it
used to be said against them that under pretext of religion they dissolved marriages; and
that they said that baptism did not entirely take away sins; and that, if any one did
penance for three years for his iniquities, he might afterwards live perversely; and that,
if they said under compulsion that they an athematized anything for which they were
blamed, they were by no means holden by the bond of anathema. Now if there are any who
undoubtedly hold and maintain such views, there is no doubt that they are not Christians.
And such both I, and all catholic bishops, and the universal Church, anathematize, because
they think what is contrary to the truth, and speak what is contrary. For, if they say
that marriages should be dissolved for the sake of religion , be it known that, though
human law has conceded this, yet divine law has forbidden it. For the Truth in person
says, What God hath joined together let not man put asunder (Matth. xix. 6).

He says also, It is not lawful for a man to put away his wife saving for the cause of
fornication (Ibid. 9). Who then may contradict this heavenly legislator? We know how it is
written, Two shall be one flesh (Matth. xix. 5; 1 Cor. vi. 16; Gen. ii. 24). If, then, a
man and wife are one flesh, and a man puts away his wife for the sake of religion, or a
woman her husband while he remains in this world, even though perchance he turns aside to
unlawful deeds, what is this conversion , in which one and the same flesh on the one part
passes to continence and on the other part remains in pollution? If, however, it should
suit both to lead a continent life, who may dare to accuse them, since it is certain that
Almighty God, who has granted what is less, has not forbidden what is greater? And indeed
we know of many holy persons who have both previously led continent lives with their
consorts, and have afterwards passed over to the rules Of holy Church. For in two ways
holy men are accustomed to abstain even from lawful things. Sometimes that they may
increase their merits before Almighty God; but sometimes that they may wipe away the sins
of their former life.

For when the three children who were brought under obedience to the Babylonian King, asked
for pulse for food, being unwilling to make use of the king's meat, it was not because it
would have been sin in them to eat what God had created. They were unwilling, then, to
take what it was lawful for them to take, that their virtue might increase through
continence. But David, who had taken to himself another man's wife, and had been sorely
scourged for his fault, desired long afterwards to drink water from the cistern of
Bethlehem; which when his bravest soldiers had brought to him, he refused to drink it, and
poured it out as a libation to the Lord. For it was lawful for him to drink it, had he
been so minded; but, because he remembered having done what was unlawful, he laudably
abstained even from what was lawful. And he, who to his guilt previously feared not that
the blood of dying soldiers should be shed, afterwards considered that, were he to drink
the water, he would have shed the blood of living soldiers, saying, Shall I drink the
blood of these men who have put their lives in jeopardy (1 Chron. xi. 19)? Accordingly,
when good husbands and wives desire either to increase merit or to do away with the faults
of previous life, it is lawful for them to bind themselves to continence and to aspire to
a better life.

But, if the wife does not follow after the continence which the husband aspires to, or the
husband refuses that which the wife aspires to, it is not lawful for wedlock to be cut
asunder, seeing that it is written, The wife hath not power of her own body, but the
husband; and the husband hath not power of his own body,, but the wife (1 Cor. vii. 4).
But, if there are any who say that sins are only superficially put away in baptism, what
can be more against the faith than such preaching, whereby they would fain undo the very
sacrament of faith, wherein principally the soul is bound to the mystery of heavenly
cleanness, that, being completely absolved from all sins, it may cleave to Him alone of
Whom the Prophet says, But it is good for me to cleave to God (Ps. lxxii. 28 )? For
certainly the passage of the Red Sea was a figure of holy baptism, in which the enemies
behind died, but others were found in front in the wilderness. And so to all who are
bathed in holy baptism all their past sins are remitted, since their sins die behind them
even as did the Egyptian enemies. But in the wilderness we find other enemies, since,
while we live in this life, before reaching the country of promise, many temptations
harass us, and hasten to bar our way as we are wending to the land of the living.
Whosoever says, then, that sins are not entirely put away in baptism, let him say that the
Egyptians did not really die in the Red Sea. But, if he acknowledges that the Egyptians
really died, he must needs acknowledge that sins die entirely in baptism, since surely the
truth avails more in our absolution than the shadow of the truth. In the Gospel the Lord
says, He that is washed needeth not to wash, but is clean every whit (Joh. xiii. 10).

If, therefore, sins are not entirely put away in baptism, how is he that is washed clean
every whit? For he cannot be said to be clean every whit, if he has any sin remaining. But
no one can resist the voice of the Truth, He that is washed is clean every whit. Nothing,
then, of the contagion of sin remains to him whom He Himself who redeemed him declares to
be clean every whit. But, if there are any who say that penance is to be done for sin
during any three years, and that after the three years one may live in pleasures, these
know neither the preaching of the true faith nor the precepts of sacred Scripture. Against
these the excellent preacher says, He that soweth in his flesh shall of the flesh also
reap corruption (Galat. vi. 8). Against these he says again, They that are in the flesh
cannot please God (Ram. viii. 8); where he subjoins to his disciples, But ye are not in
the flesh, but in the Spirit.

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

But, if there are any who say that, if any one shall have anathematised anything under
compulsion of necessity, he is not held by the bond of the anathema, these are themselves
witnesses that they are no Christians. For they think by vain attempts to loose the
binding of holy Church, and hereby neither do they account as real the absolution of holy
Church which she offers to the faithful, if they think that her binding is of no avail.
Against such as these dispute should be no longer held, since they ought to be altogether
scorned and anathematised; and whence they think to elude the truth, thence let them in
reality be bound in their sins. If, then, there are any who under the Christian name dare
either to preach, or to hold silently in their own minds, the points of error which we
have spoken of above, these undoubtedly we both have anathematised and do anathematise.
Yet, as I have said before, in those who used to come to me in the royal city I observed
no error at all as to any one of the aforesaid points, nor do I think there was any. For,
if there had been, I should have observed it. However, since there are many of the
faithful who are inflamed with unwise zeal, and often, while they attack certain persons
as though they were heretics, themselves make heresies, consideration should be had for
their infirmity, and, as I have said before, they should be appeased with reason and
gentleness. For indeed they are like unto those of whom it is written, I bear them record,
that they have a zeal of God, but not according to knowledge (Rom. x. 2). Wherefore your
Excellency, who live incessantly in reading, in tears, and in alms, should, as I have
requested, appease their unwisdom by gentle exhortations and replies, that not only in
yourself, but also in them, you may find the glory of eternal retribution. All this my
exceeding love has induced me to say to you, since I think that your joy is my gain, and
your sadness my loss. May Almighty God guard you with heavenly grace, and, keeping safe
the Piety of our lord and the Tranquillity of our most pious lady, prolong your life for
the education of the little lords.

LETTER 11.46: TO ISACIUS, BISHOP OF JERUSALEM

Gregory to Isacius, &c. In keeping with the truth of history, what means the fact that at
the time of the flood the human race outside the ark dies, but within the ark is preserved
unto life, but what we see plainly now, namely that all the unfaithful perish under the
wave of their sin, while the unity of holy Church, like the compactness of the ark, keeps
her faithful ones in faith and in charity? And this ark in truth is compacted of
incorruptible timber, since it is built of strong souls, and such as persevere in good.
And, when any single person is converted from a secular life, timber is, as it were, still
cut down from the mountains. But when, according to the order of holy Church, one is
assigned to have custody of others, it is as though the ark were built of timber sawn and
put together for preserving the life of men. And in truth that ark, when the flood was
over, rested on a mountain, because when the corruption of this life is over, when the
billows of evil works have passed away, holy Church will rest in the heavenly country, as
on a high mountain. To the building, therefore, of this ark we rejoice to find, after
reading your Fraternity's epistle, that in the compactness of a right faith you lend your
aid; and we render great thanks to Almighty God, who, though the pastors of His flock are
changed, keeps the faith which He once delivered to the holy Fathers, even after them
unchangeable.

Now the excellent preacher says, Other foundation can no titan lay than that is laid,
which is Christ Jesus (I Cor. iii. II). Whosoever, then, with love of God and his
neighbour, holds firmly the faith which is in Christ, he has laid the same Jesus Christ,
Son of God and man, as a foundation for himself from the Father. It is to be hoped, then,
that, where Christ is the foundation, the building also of good works may follow. The
Truth itself also in person says, He that entereth not by the door into the sheepfold, but
climbeth up some other way, the same is a thief and a robber. But he that entereth in by
the door is the shepherd of the sheep (Joh. x. I). And a little afterwards He adds, I am
the door. He, then, enters into the sheepfold by the door who enters by Christ. And he
enters by Christ who thinks and preaches what is true concerning the same Creator and
Redeemer of the human race, keeps what he preaches, and undertakes the topmost place of
government with a view to a burdensome office, not in desire of the glory of transitory
dignity. He watches also wisely over the charge of the sheepfold which he has taken in
hand, lest either perverse men speaking forwardly tear the sheep of God, or malignant
spirits waste them by persuading them to vicious delights.

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

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

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

LETTER 11.47: TO ANATOLIUS, DEACON AT CONSTANTINOPLE

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

LETTER 11.50: TO ADRIAN, NOTARY

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

LETTER 11.54: TO DESIDERIUS, BISHOP OF GAUL

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

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

LETTER 11.55: TO VIRGILIUS, BISHOP OF ARELATE (ARLES)

Gregory to Virgilius, &c. Since by the testimony of Holy Writ avarice is called the
service of idols, with what earnestness it ought to be banished from the temple of God is
acknowledged; and yet (we say it with groaning) by some priests this is not regarded. For
fierce cupidity holds the heart captive, and persuades one that what it commands is
lawful, and so proceeds as to slay with the same sword both the giver and the receiver.
What safe place, then, can hereafter be of avail against avarice, if the Church of God is
opened to it by bad priests? How can he keep the sheepfolds inviolate who invites the wolf
to enter? Alas for shame! He pollutes Iris hands by an unlawful bribe, and thinks to lift
up others by his benediction, while himself prostrate under his own iniquity, and captive
notwithstanding to his own ambition. Since then this evil of rapacity has never entered
the citadel of your mind, and you say that you have your hands unpolluted in the matter of
ordinations, give thanks to Almighty God, anti acknowledge yourselves to be His debtors in
that under His protection you have remained unharmed by the contagion of this disease. But
this good in you will profit you less than it might have done if you have not carefully
forbidden this thing in others also. As in thyself this evil had displeased thee, thou
oughtest to have been zealous against it in thy brother also.

For, seeing that the divine precepts admonish us to love our neighbours as ourselves, it
is no small fault to disregard them, and not to fear for others what for ourselves we
shrink from. Even now, therefore, most beloved brother, give thy mind to repairing what
thou hast lost in others through thy negligence in correction, and restrain whomsoever
thou canst from this wickedness, and insist on a synod being assembled for rooting out
this same heresy, to the end that, with reward to thy Love, what shall have been
condemned, God granting it, by the ordinance of all may be better guarded against by all.
Furthermore, it has come to our ears that our brother and fellow-bishop, Serenus of
Massilia (Marseilles), receives bad men into his intimate society, so as to have, in fine,
as his familiar friend a certain presbyter. who, after lapse, is said to wallow still in
his iniquities. This you ought to enquire into closely. And, if it should prove to be so,
let it be your care so to correct this matter in our stead that both he who has received
such a one may learn not to encourage him by familiarity, but rather to constrain him by
punishment, and he who has been received may learn to wash away his sins with tears, and
not to pile up iniquity by unclean living. Let your Fraternity hold as commended to you in
all respects the monks whom we have sent to our brother and fellow-bishop Augustine, and
take pains so to succour them for proceeding on their way, and so to concur with them,
that through your assistance they may be able, under the protection of God, to arrive
speedily at their destination.

LETTER 11.56: TO AETHERIUS, BISHOP OF LUGDUNUM (LYONS.)

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

With regard to what you request to have granted to your Church on the ground of ancient
custom, we have caused search to be made in our archives, and nothing has been found.
Wherefore send to us the letters which you say you have, that from them we may gather what
ought to be granted you. As to the acts or writings of the blessed Irenaeus, we have now
long been searching for them, but have not succeeded so far in finding any of them.
Furthermore, let your Fraternity take care to hold as in all respects commended to you the
monks whom we despatched to our brother and fellow-bishop Augustine, and for the sake of
God display your charity towards them; and so earnestly concur with them in priestly zeal,
and so hasten to help them with your succour for proceeding on their journey, that, while
there shall be no cause of delay in your parts to detain them, both they may go on their
way more speedily, and you may find. a reward for what you have done in their behalf.
Given this 10th day of July, Indiction 4 .

LETTER 11.57: TO AREGIUS, BISHOP OF VAPINCUM

Gregory to Aregius, Bishop of Gaul. There being in brotherly love one heart and one soul,
as the mind rejoices in the prosperity of another, so is it afflicted in his adversity,
since in both it is bound to be partaker by the law of charity. And so the greater sorrow
had come upon us for your sadness, lest perchance the affliction of a prolonged grief
might batter your heart with continual pain, and burden your life with groans. But, having
received the letters of your Charity, we have been consoled with the joy we hoped for, and
we give thanks to Almighty God, for that we now know that your equanimity is unimpaired,
and that your mind has been restored to comfort. Nor indeed was it otherwise to be
expected of you than that you would undoubtedly overcome with priestly patience whatever
adversity there might be. Further, we well recollect how the zeal of your Fraternity
flamed up of old in uprooting simoniacal heresy. Wherefore we exhort that you give your
earnest attention to this, and that, among other things that we wrote of, it be condemned
by the strict definition of a council; that so, the bent of our desire being fulfilled by
the help of your solicitude, you may both offer to Almighty. God a most acceptable
oblation in the correction of vices, and also shew, for the edification of others, how the
care of the pastoral office shines forth in you. Moreover our experience of your life,
which we have known to be much superior to that of many, moves us to presume on great
assistance from you in this matter. And so complete ye your kindness as under God you have
begun, that the good which with a right aim has been begun in you may, by the help of God
the Creator of all, be brought to completion.

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

LETTER 11.58: TO DIVERS BISHOPS OF GAUL

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

LETTER 11.59: TO THEODERIC, KING OF THE FRANKS

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

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

LETTER 11.60: TO THEODEBERT, KING OF THE FRANKS

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

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

LETTER 11.61: TO CLOTAIRE, KING OF THE FRANKS

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

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

LETTER 11.62: TO BRUNICHILD, QUEEN OF THE FRANKS

Gregory to Brunichild, &c. We render thanks to Almighty God, Who, among all the other
gifts of His loving-kindness that He has bestowed upon your Excellency, has so filled you
with a love of the Christian religion that whatever you know to pertain to the gain of
souls, whatever to the propagation of the faith, you cease not to carry into effect with
devout mind and pious zeal. As to the great favour and assistance wherewith your
Excellence aided our most reverend brother and fellow-bishop Augustine on his progress to
the nation of the Angli, fame had already not been silent; and after wards certain monks.
returning to us from him, gave us a particular account thereof. And indeed, let others to
whom your benefactions are less known wonder at these evidences of your Christianity; for
to us who know them by experience they are not a subject of wonder, but of rejoicing,
because through what you bestow upon others you delight yourself. Now of what sort and how
great are the miracles which our Redeemer has wrought in the conversion of the above-
written nation is already known to your Excellency. On which account you ought to have
great joy, since the succours afforded by you claim to themselves the larger share herein,
it having been through your aid, after God, that the word of preaching became widely known
in those parts. For one who aids the good work of another makes it his own. But, that the
fruit of your reward may be richer more and more, we beg of you kindly to afford the
support of your patronage to the monks, the bearers of these presents, whom we have sent
with our most beloved sons, the presbyter Laurentius and the abbot Mellitus, to our
aforesaid most reverend brother and fellow-bishop, because of his telling us that those
who are with him are not sufficient; and to vouchsafe to stand by them in all things, to
the end that, when by the good auspices of your Excellency they shall have had the better
success, and shall have found no delays or difficulties in your parts, you may call down
the mercy of our God towards you and your most sweet nephews in proportion as you have
demeaned yourselves compassionately for the love of Him in causes of this kind.

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

LETTER 11.63: TO BRUNICHILD, QUEEN OF THE FRANKS

Gregory to Brunichild, &c. What good gifts have been conferred on you from above, and with
what piety heavenly grace has filled you, this, among all the other proofs of your merits,
intimates evidently to all that you both govern the savage hearts of barbarians with the
skill of prudent counsel, and (what is still more to your praise), adorn your royal power
with wisdom. And since, as you are above many nations in both these respects, so also you
excel them in the purity of your faith, we have great confidence in your amending what is
unlawful. For the contents of the letters you have already sent us are witness how your
Excellency has embraced our exhortation, and with what devotion you long to fulfil the
same. But, since He Who is the giver of good dispositions is wont to be their helper also,
we trust that He may direct your causes in His loving-kindness all the more favourably as
He sees you to be assiduous in His cause. Do you God's work, and God will do yours.
Wherefore order a synod to be assembled, and, among other things, as we have before
written, studiously prohibit by the definition of a council the sin of simoniacal heresy
in your kingdom. Offer a sacrifice to God by conquering the enemy that is within, that by
His help you may conquer the enemies that are without; and that, according to the zeal you
evince against His foes, such you may feel Him to be in aiding you.

Believe me, moreover, that, as we have learnt from the experience of many, whatever is
gathered together with sin is spent with loss. If, then, you wish to lose nothing
unjustly, endeavour to the utmost to have nothing got by injustice. For in earthly matters
loss has always its origin in sin. You, therefore, if you wish to stand above adverse
nations, if you would speedily, with God's leave, be victorious over them, receive with
trembling the commandments of the same Almighty God, that He Himself may fight for you
against your adversaries, Who has promised in Holy Writ, saying, The Lord shall fight for
you, and ye shall hold your peace (Exod xiv. 14). [In Collect. Pauli Diac.: Data die
decima Kalend., Indict. 4. In Remigiano : Data die x Kalendas Julii, Indict. 4.]


REGISTER OF EPISTLES (BOOK XI – BOOK XIII)
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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.


REGISTER OF EPISTLES (BOOK XIII – BOOK XIV)
===========================================

REGISTER OF EPISTLES continued

LETTER 13.31: TO PHOCAS, EMPEROR

Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written,
changes times, and transfers kingdoms, seeing that He has made apparent to all what He
vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and
giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of
Almighty God there are alternate controlments of mortal life; and sometimes, when the sins
of many are to be smitten, one is raised up through whose hardness the necks of subjects
may be bowed down under the yoke of tribulation, as in our affliction we have long had
proof. But sometimes, when the merciful God has decreed to refresh the mourning hearts of
many with His consolation, He advances one to the summit of government, and through the
bowels of His mercy infuses the grace of exultation in Him into the minds of all. In which
abundance of exultation we believe that we shall speedily be confirmed, who rejoice that
the Benignity of your Piety has arrived at imperial supremacy. Let the heavens rejoice,
and let the earth be glad (Ps. xcv. 11); and let the whole people of the republic,
hitherto afflicted exceedingly, grow cheerful for your benignant deeds. Let the proud
minds of enemies be subdued under the yoke of your domination. Let the crushed and
depressed spirits of subjects be revived by your mercy: let the power of heavenly grace
make you terrible to your enemies, your piety kind to your subjects.

Let the whole republic have rest in your most happy times, the pillage of peace under
colour of processes at law being exposed. Let plottings about wills cease, and
benevolences exacted by force. Let secure possession of their Own return to all, that they
may rejoice in having without fear what they have acquired without fraud. Let every single
person's liberty be now at length restored to him under the yoke of empire. For there is
this difference between the kings of the nations and the emperors of the republic, that
the kings of the nations are lords of slaves, but the emperors of the republic lords of
freemen. But we shall better speak of these things by praying than by putting you in mind
of them. May Almighty God in every thought and deed keep the heart of your Piety in the
hand of His grace; and whatever things should be done justly, whatever things with
clemency, may the Holy Spirit who dwells in your breast direct, that your Clemency may
both be exalted in a temporal kingdom, and after courses of many years attain to heavenly
kingdoms. Given in the month of June, Indiction 6.

LETTER 13.34: TO PANTALEO, NOTARY

Gregory to Pantaleo, &c. Thy Experience remembers what and what kind of oath thou tookest
over the most sacred body of the blessed apostle Peter. Whence also we committed to thee
without fear the charge of enquiry in the patrimony of the Syracusan district. It is,
then, incumbenton thee to have thine own good faith and the fear of the same blessed
apostle Peter ever before thine eyes, and so to act that neither with men in this present
life nor with Almighty God in the last judgment thou mayest be open to blame. Now from the
report of Salerius our chartularius we have learnt that thou hast found the modius in
which the husbandmen (coloni) of the Church have been compelled to give their corn to be
one of twenty-five sextarii . This we altogether execrated, and were sorry thou hadst been
late in making it a subject of enquiry. We rejoice, therefore, at thy telling us that thou
hast broken the said modius and made a just one. But, inasmuch as the aforesaid
chartularius has taken care to mention also what has already been collected under thy
Experience by the fraudulent dealings of the farmers (conductores) from two territories,
therefore, even as with a view to the future, we rejoice that thou hast acted zealously in
breaking the unjust modius, so also we think of sins in the past; lest, if what the
farmers have fraudulently taken away from the peasants (rusticis) accrues to us, we should
be implicated in their sins.

And accordingly we desire thy Experience, with all faithfulness, with all integrity-having
regard to the fear of Almighty God, and recalling to mind the strictness of the blessed
apostle Peter-to make a list throughout each several estate (massam) of poor and indigent
husbandmen, and with the money found to have been got by fraud to procure cows, sheep, and
swine, and distribute them among the several poor husbandmen. And this we desire thee to
do with the advice of the most reverend lord bishop John , and Adrian our chartularius and
rector . If, moreover, it should be necessary for the sake of consultation, our son also
the lord Julian should be called in, so that no one else may know, but all be kept quite
secret. Do you therefore consult among yourselves whether this same assistance should be
given to the said poor husbandmen in money or in kind. But, whatever be the common fund,
first, as I have said, make a list, and afterwards take pains to distribute to each
according to the degree of his poverty. For I, as the teacher of the Gentiles testifies,
have all and abound; nor do I seek money, but reward (Phil. iv.). So act therefore that in
the day of judgment thou mayest shew me fruit of thy, labour from the service that has
been committed to thy Experience. If thou do this purely, faithfully, and strenuously,
thou wilt both receive it back here in thy children, and hereafter wilt have plenary
retribution in the scrutiny of the Eternal Judge.

LETTER 13.38: TO PHOCAS, EMPEROR

Gregory to Phocas Augustus. It pleases us to consider, with rejoicings and great
thanksgivings, what praises we owe to Almighty God, that the yoke of sadness has been
removed, and we are come to times of liberty under the imperial Piety of your Benignity.
For that your Serenity has not found a deacon of the Apostolic See resident at the court
according to ancient custom, is not owing to my negligence, but to most grave necessity.
For, while all the ministers of this our Church shrunk and fled with fear from times of
such oppression and hardship, it was not possible to impose on any of them the duty of
going to the royal city to remain at the court. But now that they have learnt that your
Clemency, by the ordering of God's grace, has attained to the summit of Empire, those who
had before greatly feared to go there hasten even of themselves to your feet, moved
thereto by joy. But, seeing that some of them are so weak from old age as to be hardly
able to bear the toil, and some are deeply engaged in ecclesiastical cares, and the bearer
of these presents, who was the first of all our guardians (defensores), has been long well
known to me for his diligence, and proved in life, faith, and character, I have judged him
fit to be sent to the feet of your Piety .

I have accordingly, by God's permission, made him a deacon, and have been at pains to send
him to you with all speed, that he may be able, when a convenient time is found, to inform
your Clemency of all that is being done in these parts. To him I beg your Serenity to
deign to incline your pious ears, that you may find it in your power to have pity on us
all the more speedily as you learn the more truly from his account what our affliction is.
For in what manner by the daily swords, and by how many invasions, of the Lombards, lo now
for the length of five and thirty years, we have been oppressed, by no words of
description can we fully express. But we trust in the Almighty Lord, that He will complete
for us the good things of His consolation which He has begun, and that, having raised up
pious lords in the republic, He will also extinguish cruel enemies. And so may the Holy
Trinity guard your life for many years, so that we may the longer rejoice in the good of
your Piety, which we have received after long waiting.

LETTER 13.39: TO LEONTIA, EMPRESS

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

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

LETTER 13.40: TO CYRIACUS, PATRIARCH OF CONSTANTINOPLE

Gregory to Cyriacus, &c. Observing diligently, most dear brother, how great is the virtue
of peace from the Lord's voice, which says, My peace I give unto you (Joh. xiv. 27), it
becomes us so to abide in the love thereof as in no wise to give place to discord. But,
since we cannot otherwise live in its root except by retaining in mind and in deed the
humility which the very author of peace has taught, we entreat you with befitting charity,
that, treading down with the foot of your heart the profane elation which is always
hostile to souls, you make haste to remove from the midst of the Church the offence of a
perverse and proud title, lest you should possibly be found divided from the society of
our peace. But let there be in us one spirit, one mind, one charity, one bond in Christ,
who has willed us to be his members. For let your Holiness consider how hard it is, how
indecent, how cruel, how alien from the aim of a priest, not to have that peace which you
preach to others, and so abstain from offending your brethren out of pride. But study this
rather, how you may prostrate with the sword of humility the author of vain and profitless
elation, to the end that in such a victory the grace of the Holy Spirit may claim you as a
habitation for Himself, so that what is written may be plainly fulfilled in you; the
temple of God is holy, which temple ye are (2 Cor. vi. 17.)

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

LETTER 13.41: TO EULOGIUS, PATRIARCH OF ALEXANDRIA

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

Wherefore, for the absolution of your soul, for the increase of your reward, that your
works may be in all respects perfect before the eyes of the tremendous Judge, you ought to
make baste utterly to pull up and eradicate simoniacal heresy, which was the first to
arise in the Church, from your most holy See, which is our's . For on this account it
comes to pass that the holiness of ecclesiastical orders falls away from very many,
because persons are promoted to these orders, not for their life and deeds, but for
bribes. But if meritorious character, and not bribes, be sought after, unworthy persons
will not come to ordination. And by so much the more will reward begin to accrue to you as
any good men who have been promoted to sacred orders shall have devoted themselves to the
care of winning souls.

LETTER 13.42: TO EULOGIUS, PATRIARCH OF ALEXANDRIA

Gregory to Eulogius, &c. We return great thanks to Almighty God, that in the mouth of the
heart a sweet savour of charity is experienced, when that which is written is fulfilled,
As cold water to a thirsty soul, so is good news front a far country (Prov. xxv. 25). For
I had previously been greatly disturbed by a letter from Boniface the Chartularius, my
responsalis, who dwells in the royal city, saying that your to me most sweet and pleasant
Holiness had suffered from failure of bodily sight. From this letter I was smitten by
heavy sorrow. But suddenly, by the prospering grace of our Creator and Redeemer, I
received the epistle of your Blessedness, and, learning that the bodily trouble of which I
had heard was cured, I rejoiced exceedingly, since gladness of heart succeeded which was
as great as the bitterness of the sadness which had come before. For we know that, with
the help of Almighty God, your life is the health of many. For sailors sail secure through
the waves when an instructed and skilful steersman sits at the helm.

Moreover in my joy for your health I have this additional cause for exultation, that I
have learnt how through your mouth the enemies of the Church are decreased in number, and
the flocks of the Lord multiplied. For through the ploughshare of your tongue heavenly
corn increases daily, and is multiplied in the garners on high; so that in you we rejoice
that what is written is fulfilled, Where there is much increase, there is manifest the
strength of the oxen (Prov. xiv. 4). Whence we gather plainly that the more you bring back
fugitives to the service of Almighty God, the more merit you have with Him. And by how
much the more merit you receive, the more fully can you obtain what you ask for. I beseech
you therefore to pray the more earnestly for me a sinner, since both pain of body, and
bitterness of heart, and immense ravages of mortality among the swords of so many
barbarians, afflict me exceedingly. In the midst of all these things it is not temporal
but eternal consolation that I require, which of myself I am not able to win by prayer,
but which I trust that I shall obtain by the intercessions of your Blessedness. Last year
I received no letters from your Holiness, and I was much distressed. It is true that your
blessing, which you sent without a letter, was both given and received. But, since your
tongue delights me more than your gifts, I was less gratified than I might have been by
what was given. But I directed our common son, the deacon Epiphanius, to write to
Alexander and Isidore, deacons of your most holy Church, to acknowledge the receipt of
what had been sent.

I wrote to you, further, that I had got ready large pieces of timber for making masts and
rudders, but that the small ship which had come could not carry them; and you have since
written nothing in reply. Wherefore, it you need them, write to our common son Boniface,
whom we are now sending as our representative (responsalem) to the royal city, that he may
send me word that they may prepared, and that they may be found ready when your
Blessedness shall send for them. Furthermore, we have sent you a small cross, in which is
inserted a blessing from the chains of your lovers the apostles Saint Peter and Saint
Paul; and let this be continually applied to your eyes, seeing that many miracles have
been wont to be wrought through this same blessing. May Almighty God inspire the heart of
your Blessedness to be careful to pray for me continually, and may He protect yon and all
yours with His right hand, and after ninny courses of years bring you to the heavenly
kingdom.

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

BOOK XIV

LETTER 14.2: TO VITALIS, GUARDIAN (DEFENSOREM) OF SARDINIA

Gregory to Vitalis, &c. From the information given us by thy Experience we find that the
hospitals [or guest-houses, xenodochia] rounded in Sardinia are suffering from grievous
neglect. Hence our most reverend brother and fellow-bishop Januarius would have had to be
most strongly reprehended, did not his old age and simplicity, and the sickness which thou
hast told us of coming on besides, keep us in check. Seeing, then, that he is so situated
that he cannot be fit to order anything, do thou warn the steward of that Church, and
Epiphanius the archpresbyter, under our strict authority, that they themselves at their
own peril endeavour themselves carefully and profitably to set those same hospitals
(xenodochia) in order. For, if there should be any neglect there hereafter, let them know
that they will not be able in any manner, or to any extent, to excuse themselves before
us. Further, since the proprietors of Sardinia have petitioner us that, seeing that they
are afflicted by diverse burdens, thou mightest go to Constantinople for their redress, we
grant thee leave to go. And we have also written to our most beloved son Boniface,
desiring him to do his best to lend thee his aid in obtaining redress for that province.
Moreover, with regard to the Churches which thou hast informed us are without priests , we
have written to our aforesaid most reverend brother and fellow-bishop Januarius, that he
should supply them; yet so that all be not chosen for the episcopate from his own Church.
For it becomes him so to supply other Churches as not to cause want in his own of persons
who may be of advantage to it. As to what thou hast told us of persons having been
preferred to the government of certain monasteries who, while they were in a lower
monastic order, had fallen into sin, they ought not indeed to have undertaken the office
of abbot except after entire reformation of life and after due preceding penance. But
since, as thou sayest, they have undertaken the office of abbots, heed must be given to
their life, manners, and attention to duty. And, if their conduct should not be found
inconsistent with their office, let them persevere in the order in which they are.
Otherwise let them be removed, and others ordained who may profit the souls committed to
them.

Furthermore, in the case of the monastery of Saint Hermas, which was founded by our
brother in the house of the religious lady Pomponiana, inasmuch as it should be treated
with tenderness rather than with strictness, let thy Experience endeavour to deal sweetly
with the said lady, to the end that neither may she, to her own sin, disregard the will of
the founder, nor thou fail to provide salubriously for the advantage of the monastery.
Further, as to the girls of whom the aforesaid Pomponiana had formerly changed the
religious dress, and converted them in the monastery , thou must by no means suffer them
to be withdrawn from her, or disquieted; but let them continue, God protecting them, in
the state of life in which they are. With regard to the recovery of the property of
Churches, or of monasteries, or any other devoted to pious uses, about which thou hast
written, those who are interested must be admonished that it is for them to seek in all
ways to recover it with thy support and aid. But, if they should haply prove negligent, or
in any case if such as ought to recover it should not be found, then do thou search it all
out and so get it back, when discovered, as not to appear to take legal action against any
one with a high hand. As to what thou bast told us with respect to the hospitals
(xenodochia) of Hortulanus and Thomas, we so far have no knowledge. Wherefore let thy
Experience look diligently into the order of the Emperor so far given, and arrange all
according to its tenour, and make known to us whatever thou hast done.

Concerning what thou hast written about our brother and fellow-bishop Januarius at the
time when he celebrates the sacrifice often suffering such distress that he can hardly
after long intervals return to the place in the canon where he has left off, and as to
many doubting whether they should receive the Communion from his consecration, they are to
be admonished to be in no alarm at all, but communicate with full faith and security,
since a person's sickness neither alters nor defiles the benediction of the sacred
mystery. Nevertheless our said brother should by all means be exhorted privately, that, as
often as he feels any trouble coming on, he should not proceed to celebration, lest he
thus expose himself to contempt, and cause offence to the minds of the weak. Furthermore,
the religious lady Pomponiana has complained to us that the inheritance of her late son-
in-law Epiphanius-of which the said Epiphanius had appointed his wife Matrona, daughter of
the aforesaid Pomponiana, to be usufructuary for the benefit of the monastery which he had
directed to be founded in his house, and for its benefit also in all ways after the
extinction of the usufruct-together with other things which are proved to belong to the
same Matrona by right of possession, have been unjustly taken away by thy Experience and
by our most reverend brother and fellow-bishop Januarius, and that nothing therefore has
so far been paid to her daughter, or been of profit to the monastery. Now if the truth is
so, and thou art aware of having done anything unbecomingly, without any delay restore
what has been taken away; or at any rate, if thou thinkest it to be otherwise lest the
opposite party should seem to be aggrieved prejudicially, by no means defer submitting the
case to arbitrators chosen with her concurrence, that it may be declared by a definite
decision whether her complaint be true and just.

LETTER 14.4: TO FANTINUS, GUARDIAN (DEFENSOREM) OF PANORMUS

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

LETTER 14.7: TO ALCYSON, BISHOP OF CORCYRA

Gregory to Alcyson, &c. Not undeservedly does the ambition of an elated heart require to
be quelled, when, disregarding the force of the sacred canons, the excess of rash
presumption in coveting unlawfully what belongs to others is shewn to be not only harmful
in causing expense, but also opposed to the peace of the Church. Having, then, perused thy
Fraternity's epistles, we have learnt what has been done formerly or of late by the bishop
of the City of Euria with regard to the camp of Cassiopus , which is situated in thy
diocese, and we are distressed that those who should have been debtors to thy Church for
charity bestowed upon them, should rather become its enemies, no shame restraining them;
and at last that, in a way contrary to ecclesiastical arrangement, contrary to priestly
moderation, contrary to the ordinances of the sacred canons, they should attempt to
withdraw the aforesaid camp from thy jurisdiction and subject it to their own power, so as
to become as it were masters where they had before been received as strangers.

Concerning which matter, seeing that Andrew, our brother of venerable memory, Metropolitan
of Nicopolis, with the support also of an imperial order whereby the cognizance of this
case had been enjoined on him, is known to have determined in a sentence promulged by him,
as has been made manifest to us, that the aforesaid camp of Cassiopus should remain under
the jurisdiction of thy Church as it always has been, we, approving of the form of that
sentence, confirm it, as justice approves, by the authority of the Apostolic See, and
decree that it remain firm in all respects. For no reason of equity, no canonical order,
sanctions that one person should in any way occupy the parish of another. Wherefore,
though the guilt of this contentiousness seems to require no slight strictness of
treatment, in that they have returned evil for good, nevertheless care should be taken
that kindness be not overcome by excess, nor that what is due to strange brethren, when
they are suffering constraint too, be denied them, lest charity should be judged to have
no operation in the minds of bishops, if those to whom great compassion is due should be
left without the remedy of consolation.

It is right, then, that the priests and clergy of the city of Euria be not repelled from
habitation of the aforesaid camp of Cassiopus, but that they should have leave also to
deposit with due reverence the holy and venerable body of the blessed Donatus, which they
have brought with them, in one of the churches of the aforesaid place such as they may
choose. Yet so that protection be procured for thy Love, in whose diocese this camp is
situate, by the issue of a security whereby the bishop of Euria shall promise not to claim
for himself any power therein, or any privilege, or any jurisdiction, or any authority in
future, as though he were cardinal bishop; but that, peace being restored by the favour of
God, they shall return by all means to their own places, taking away with them, if they
will, the venerable body of Saint Donatus. So, this promise being kept in mind, neither
may they dare on any pretext whatever to claim further to themselves any right of rule
there, but acknowledge themselves guests there at all times, nor may the Church of thy
Fraternity in any degree incur prejudice to its rights and privileges.

LETTER 14.8: TO BONIFACE, DEACON

Gregory to Boniface, Deacon at Constantinople . As often as the discord of those who ought
to have been preachers of peace makes us sad, we should study with great solicitude that
cause of contention may be removed, and that those who differ among themselves may return
to concord. Now what has been done with respect to the camp of Cassiopus, which is situate
in the island of Corcyra, and how the bishop of Euria is endeavouring to withdraw it from
the jurisdiction of the bishop of Corcyra, and iniquitously to subject it to his own
jurisdiction, it would be very tedious to tell . But, that your Love may understand all
things fully, we have sent to you the letters of our brother Alcyson, the bishop of
Corcyra, and have caused his man to go to you to inform you of everything more
particularly by word of mouth. This, however, we briefly mention, that an order having
been surreptitiously obtained from the late Emperor Mauricius, which order, having been
given in opposition to the laws and sacred canons, had no effect, and the dispute between
the parties remaining undecided, he gave another order to our late brother Andrew, then
Metropolitan of Nicopolis, to the effect that, as both parties were subject to his
jurisdiction, he should take cognizance of the case and terminate it canonically.

The said Metropolitan, having taken cognizance of the case and pronounced sentence, of
which we send you a copy, decided the aforesaid camp of Cassiopus to be under the power
and jurisdiction of the bishop of Corcyra, in whose diocese it always was; and we,
approving his sentence, have thought fit to confirm it by the authority of the Apostolic
See. And, lest what we decreed should be so strict as to seem to have no admixture of
benignity, we took care so to order the matter for the time being (as the text of our
sentence which we send to thee shews) that neither should the bishop or clergy of the city
of Euria incur the necessity of residence, nor the privileges of the Church of Corcyra be
in any way disturbed. But inasmuch as at the very beginning of proceedings an order was
surreptitiously got from the most serene lord the Emperor, and (contrary to the judgment
of the Metropolitan of Nicopolis, which rested on ecclesiastical propriety and canonical
reason) the aforesaid camp of Cassiopus is said to have been handed over to the bishop of
Euria (a thing we cannot hear without grief or tell without groans), with still greater
wrong to the bishop of Corcyra and his clergy, in such sort as (sad to say) to take away
entirely the jurisdiction of the Church of Corcyra, and give as it were to the bishop of
Euria the whole principal jurisdiction there;

this being so, we have thought right to deliver our sentence to no one, lest we should
seem to do anything contrary to the order of our most clement lord the Emperor, or (which
God forbid) in contempt of him. Wherefore let thy Love diligently represent the whole
matter to his Piety, and steadily insist that the thing is altogether unlawful, altogether
bad, altogether unjust, and greatly opposed to the sacred canons. And so may he not allow
a sin of this sort to be introduced in his times to the prejudice of the Church. But
represent to him what is contained in the judgment of the aforesaid late metropolitan on
the business, and in what manner his decision had been confirmed by us, and endeavour so
to act that our sentence, with an order from him, may be sent to those parts, to the end
that we may be seen to have paid due deference to his Serenity, and to have corrected
reasonably what had been presumptuously done amiss. In this affair pains must by all means
be taken that, if it can be effected, he may contribute also his own order, enjoining the
observance of what has been decided by us. For if this is done, all place for subornation
hereafter will be shut out.

Make haste, then, so to exercise thy vigilance, with the help of Almighty God, for abating
these wrongs, that neither may the will of those who attempt perverse things obtain any
advantage now against the ancient settlement of ecclesiastical usage, nor a nefarious
proceeding gain ground for example afterwards. Furthermore, that thou mayest know what
wrongs and what oppressions the above-written Alcyson, our brother and fellow-bishop,
asserts that he endures from the agents (actionariis) of the Church of Thessalonica, we
have forwarded to thy Love the letter which he has sent to us. And do thou accordingly
cause the responsalis of the aforesaid Church to come to thee, anti take cognizance of the
case in his presence, and write to our brother and fellow-bishop Eusebius, on such heads
as reason may suggest to thee, that he may prohibit his men from acting unjustly, and warn
them not to oppress interiors, but rather help them in whatever may be just. This also we
desire; that thy Love should write to him who may have been ordained as Metropolitan in
the city of Nicopolis, to the end that he may take cognizance of the case with regard to
the injuries which our aforesaid brother Alcyson complains of having been inflicted on his
Church, and decide what is just, seeing that the matter itself is stated not to have been
decided by his predecessors, but reserved.

LETTER 14.12: TO THEODELINDA, QUEEN OF THE LOMBARDS

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

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

Further, to our son the King Adolouvald we have taken thought to send some phylacteries;
that is, a cross with wood of the holy cross of the Lord, and a lection of the holy Gospel
enclosed in a Persian case. Also to my daughter, his sister, I send three rings, two of
them with hyacinths, and one with an albula , which I request may be given them through
you, that our charity towards them may be seasoned by your Excellency. Furthermore, while
paying you our duty of greeting with fat erly charity, we beg you to return thanks in our
behalf to our most excellent son the King your consort for the peace that has been made,
and to move his mind to peace, as you have been accustomed to do, in all ways for the
future; that so, among your many good deeds, you may be able in the sight of God to find
reward in an innocent people, which might have perished in offence.

LETTER 14.13: TO ALCYSON, BISHOP OF CORCYRA

Gregory to Alcyson, &c. To brethren who bethink themselves and return to wholesome
counsels kindness is not to be denied, lest a fault seem to weigh more in the minds of
bishops than charity. We have therefore received, in the presence of thy Love's
responsales, Peter, reader of the Church of Euria, who came to us with letters from our
brother and fellow-bishop John, and, when the letters which he had brought had been read,
we took care to ask him if he had anything to say against the allegation of those thy
responsales. And on his stating that he had been charged with nothing, and had no answer
to make, beyond what the epistle of his bishop contained, we decreed without tardiness,
under God, what was agreeable to the canons. After a long time, however, the above-written
Peter produced a document which he asserted had been given him by his bishop; and so the
case underwent delay.

But inasmuch as in this document the above-mentioned bishop was found to say that he had
hoped to have leave to deposit the holy and venerable body of the blessed Donatus in the
church of the blessed John which is within the camp called that of Cassiopus, saying that
he is prepared, on account of its being proved to be in thy diocese, to give thy Love a
security that no prejudice to thee should thence arise, we thought it fight that his
petition should not be left without effect, now that in a time of necessity he desires
provision to be made for him in such a way as to secure his acknowledgment in all respects
of the jurisdiction of thy Church. Moved therefore by this reason, we exhort thy
Fraternity by this present letter, that, without any delay or excuse thou afford
opportunity for depositing the venerable body of the above-written Saint in the aforenamed
Church of the blessed John; on condition only that he previously protect thee by a
security in writing that he will never on any plea whatever claim to himself any
jurisdiction or privilege in the aforesaid Church or camp, as though he were the bishop of
the place, but guard there inviolably all the right and power of thy Church, the place
being in thy diocese.

At the same time it becomes thee also, as the same our brother has requested, to reply to
him that whenever, peace being restored by the mercy of God, he may be at liberty to
return to his own place, it shall be lawful for him to take away with him, without any
objection made, the aforesaid venerable body. Herein, lest what is done should seem to be
personal, and occasion should possibly be found for stirring up the contention anew, your
successors also should be in all respects included in this promise to keep things as they
are, to the end that through this preventional security neither may he in future presume
to claim anything there in thy diocese against equity and the decrees of the sacred
canons, nor the rights of thy Church ever in any manner sustain any prejudice from such
concession.

LETTER 14.16

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

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

There are also some churches in our province about the consecration of which doubt is
felt; and, because both of their antiquity and of the carelessness of their custodians, it
is unknown whether they have been dedicated by bishops or not. As to all these things we
beg to be instructed by your Holiness, and by the authority of your holy see; and we ask
to be informed by your letters whether what, as we have before said, we have heard that
you had written to our aforesaid comrade Augustine and to the nation of the Angli was
written specially to them or generally to all; and we desire to be fully informed both on
this matter and on the others above written. For we do not signify to you what we have
read, and what we know to be observed by the faithful, by way of finding fault (which be
far from us); but we seek to know what we may reasonably and faithfully observe in this
matter. And, since no slight murmuring is going on among us on this question, we seek an
answer from you, as from the head, as to what we should reply to our brethren and fellow
bishops; lest we should remain doubtful in the matter, and lest this murmuring should
remain among us both in your times and in times to come, and your reputation, which has
always been good and excellent, should be lacerated or disparaged through detractions, or
your name (which God forbid) should be evil spoken of in succeeding times. For we,
observing under God what is right with humble heart, being bound to you in one bond of
charity, and defending your religion in all things as faithful pupils, seek knowledge of
what is right from you. For we know that, as the apostles in the first place who were
prelates of the holy See, and their successors afterwards, have always done, so you also
take care of the universal Church, and especially of bishops, who on account of their
contemplation and speculation are called the eyes of the Lord; and that you think
continually about our religion and law, as it is written, Blessed is he who shall meditate
in the law of the Lard day and night (Ps. i. 2).

Which meditation of yours is not only seen by reading, through the outward expression of
letters, but, by the grace of Christ abounding in you, is known to be immoveably engrafted
in your conscience; while the most holy law of Christ the Lord in no wise departs from
your heart; as says the Prophet in the Psalms, The mouth of the righteous will meditate
wisdom, and his tongue will be talking of judgments: the law of God is in his heart (Ps.
xxxvi. 30); written not with ink, but in secret by the Spirit of the living God; not
therefore on tables of stone, but on the tables of the heart. Let all gloom of darkness,
we pray you, be dispelled by your most wise replies and assistance, that the morning star
may shine upon us through you, most holy Father, and a dogmatic definition causing joy to
all everywhere, because the glorious Fathers of holy Church are known to have preached
proper and most pious dogmas unto secure inheritance of eternal life.

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

LETTER 14.17: TO FELIX, BISHOP O MESSANA

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

For, following the examples of thy predecessors, thou hast thought it fight to consult the
Apostolic See, in which thou hast been brought up and educated, on three points; that is
on marriages of consanguinity, on vexation of bishops by subordinates, and on doubt with
respect to the consecration of churches. Know then that what I wrote to Augustine, bishop
of the nation of the Angli (who was, as thou rememberest, thy pupil), about marriages of
consanguinity was written specially to him and to the nation of the Angli which had
recently come to the faith, lest from alarm at anything too austere they should recede
from their good beginning; but it was not written generally to others. Of this the whole
Roman city is my witness. Nor did I thus order in those writings with the intention that,
after they had been settled in the faith with a firm root, they should not be separated,
if found to be below the proper degree of consanguinity, or should be united, if below the
proper line of affinity, that is as far as the seventh generation. But for those who are
still neophytes it is very often right in the first place to teach them, and by word and
example to instruct them, to avoid unlawful things, and then afterwards, reasonably and
faithfully, to shut out things that they may have done in matters of this kind. For
according to the Apostle who says, I have fed you with milk, not with meat (1 Cor.

iii. 2), we have allowed these indulgences for them only, and not (as has been said above)
for future times, lest the good which had been planted so far with a weak root should be
rooted up, but that what had been begun should rather be made firm, and guarded till it
reach perfection. Certainly, if in these things we have done anything otherwise than as we
ought to have done, know that it has been done, not of wantonness, but in commiseration.
Wherefore, too, I invoke God as my witness, who knows the thoughts of all men, and to whom
all things are naked and open. For,if I were to destroy what those who came before me
established, I should be justly convicted of being not a builder but an over-thrower, as
testifies the voice of the Truth, who says, Every kingdom divided against itself shall not
stand (Luke xi. 17); and every science and law divided against itself shall be destroyed.
And so it is needful for us all with one accord to hold to the appointments of our holy
Fathers, doing nothing in contention, but, unanimous in every aim of good devotion, to
obey, the Lord helping us, the divine and apostolical constitutions.

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

But with regard to vexation of bishops, about which you wish to consult us, we know that
the life of prelates ought to be perturbed by no excesses, since it is very unfit that
those who are called thrones of God should be disturbed by any motion from kings or
subjects. For, if David who was the most righteous of kings presumed not to lay his hand
on Saul who was evidently already rejected God, how much more should heed be taken that
none lay the hand of detraction or vituperation or indiscreetness or dishonour on the
Lord's Anointed, or on the preachers of holy Church, since vexation or detraction of them
touches Christ, in whose stead they fill the office of legates in the Church! Hence all
the faithful should be exceedingly cautious not either secretly or publicly, by
detractions or vituperations rend their bishop, that is, the Lord's Anointed, considering
that example of Mary [i.e. Miriam], who for speaking against Moses the servant of God
because of the Ethiopian woman was punished with the uncleanness of leprosy (Num. xiii.);
and that of the Psalmist, Touch not mine anointed, and do my prophets no harm (Ps. civ.
15) . And in the divine law we read, Thou shalt not revile the gods, nor curse the ruler
of thy people (Ex. xxii. 28).

Hence great care should be taken by subordinates, whether clerical or lay, that they dare
not to blame rashly the lives of their bishops or superiors, if perchance they see them do
anything blameable, lest from their position of reproving evil they be sunk into greater
depths through the impulse of elation. They are to be admonished also that, when they
consider the faults of their superiors, they grow not too bold against them. But let them
so consider with themselves the things that are bad that, constrained by divine fear, they
refuse not to carry the yoke of reverence, seeing that the things done by bishops and
superiors are not to be smitten with the sword of the mouth, even when they may seem to be
such as may be properly blamed; since we are aware that it has been laid down by our
predecessors and by many other holy bishops that sheep should not readily blame their
shepherds, or presume to criminate or accuse them, because, when we sin against our
superiors, we go against His ordinance Who gave them to us. Hence Moses, when he had
learnt that the people complained against himself and Aaron, said, For what are we?
against us is your murmuring but against God (Ex. xvi. 8). Wherefore subordinates of
either order are to be admonished that, when they observe the deeds of their masters, they
return to their own heart, and presume not in upbraidings of them, since The disciple is
not above his master, nor the servant above his lord (Matth.

x. 24). Concerning doubt as to the dedications of churches, about which among other things
you have wished to consult us, you ought duly to hold to this which we have received as
handed down to us from those who have gone before us; namely, that, as often as doubt is
entertained as to the baptism or confirmation of any persons, as well as the consecration
of churches, and there is no certain account to be given, either from writings or
witnesses, as to whether persons have been baptized or confirmed, or whether churches have
been consecrated, that such persons should be baptized and confirmed, and that such
churches should be canonically dedicated, lest such doubt should become ruin to the
faithful; inasmuch as what does not appear by certain proofs to have been duly done is not
in such case done a second time. This, divine grace supporting us, we desire so to hold;
and we enjoin it on you, as you have requested, to hold and teach; and we wish not
wantonly to break through, but faithfully to observe, what has been determined by holy
Fathers before us. Wherefore we implore the mercy of our Redeemer to assist you with His
grace, and give unto you to carry into effect what He has granted you to will, since in
this matter the good gifts of retribution by so much the more accrue to us as the zeal of
labour is increased.

But we decree that every one of those who have been faithfully taught, and already stand
ineradicably planted with a firm root, shall observe his descent even to the seventh
generation. And as long as they know themselves to be related to each other by affinity,
let them not presume to approach the association of this union; nor is it lawful, or shall
be lawfully for any Christian to marry a woman of his own kindred whom he has lived with
as a wife, or whom he has stained by any unlawful pollution; since such intercourse is
incestuous and abominable to God and to all good men. But we read that it has long been
determined by holy Fathers that incestuous persons are not to be reckoned under any title
of wedlock. And so we desire not to be blamed by you or any other of the faithful in this
matter, seeing that in our indulgence herein to the nation of the Angli we have acted, not
as laying down a rule, but as taking thought lest they should leave imperfect the good
which they had began, &c.


SOURCES AND CREDITS
===================

Where each text comes from, and the licence under which it may be reused.

THE WHITBY LIFE OF SAINT GREGORY English translation: an out-of-copyright translation as
transcribed, or commissioned and given to the public domain, by Roger Pearse for his
collection Early Church Fathers – Additional Texts ( tertullian.org/fathers ). SermonIndex
has only divided it into chapters and short sections; the wording is the translator’s own.
No Greek or Latin text is shown beside it yet, and no modern English version has been
made. Licence. published 1904. Licence: Public domain.

THE BOOK OF PASTORAL RULE English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

REGISTER OF EPISTLES English translation: an older public-domain translation as collected
in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene
and Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only
divided it into chapters and short sections; the wording is the translator’s own. No Greek
or Latin text is shown beside it yet, and no modern English version has been made.
Licence: Public domain.