Gregory the Great, Register of Letters

To the Brethren going to England (Angliam).

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

203bSince 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 (præposito), 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.

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.

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 204bkept 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.

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.

To Protasius, Bishop.

Gregory to Protasius, Bishop of Aquæ 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.

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 shalt 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.

205bWe 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.

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.

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.

Furthermore, 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.

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 religious 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 206bdesirous of becoming Christian, but that the priests who are in their neighbourhood have no pastoral solicitude with regard to them. And lest their souls should haply perish in eternal damnation, it has been our care to send to them the bearer of these presents, Augustine the servant of God, whose zeal and earnestness are well known to us, with other servants of God; that through them we might be able to learn their wishes, and, as far as is possible, you also striving with us, to take thought for their conversion. We have also charged them that for carrying out this design they should take with them presbyters from the neighbouring regions. Let, then, your Excellency, habitually prone to good works, on account as well of our request as of regard to the fear of God, deign to hold 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.

To Eulogius, Bishop.

Gregory to Eulogius, Bishop of Alexandria.

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

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

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

Furthermore, a little time ago we sent to Sabinianus, who represents our Church in the royal city, a letter from ourselves, which he should have sent on to your Fraternity. 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, 207bbeing 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.

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 Archdeacon 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.

To Gennadius, Patrician.

Gregory to Gennadius, Patrician of Africa.

We doubt not that your Excellency remembers 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 of 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.

208bSince, 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.

To Mauricius, Emperor.

Gregory to Mauricius Augustus.

Amidst the cares of warfare and innumerable anxieties which you sustain in your unwearied zeal for the government of the Christian republic, it is a great cause of joy to me along with the whole world that your Piety ever watches over custody of the faith whereby the empire of our lords is resplendent. Whence I fully trust that, as you guard the causes of God with the love of a religious mind, so God guards and aids yours with the grace of His Majesty. Now after what manner the serenity of your Piety, out of regard to righteousness and zeal for the purest religion, has been moved against the most flagitious pravity of the Donatists, the tenor of the commands which you have sent most clearly shews. But the most reverend bishops who have come from the African province assert that these have been so disregarded through ill-advised connivance that neither is the judgment of God held in fear there, nor are the imperial commands so far carried into effect; adding also this: that in the aforesaid province, through the bribes of the Donatists prevailing, the Catholic faith is publicly let to sale. But on the other hand the glorious 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 such as have been described, and to arrest with the hand of rescue the ruin of those who are perishing, and to apply the medicine of correction to insane minds, and cure them of the poisonous bite of error; that so, the darkness of pestiferous pravity having been driven away by the remedy of your provision, and the true faith having shed abroad in those parts the rays of its serenity, heavenly triumph may await you before the eyes of our Redeemer, because whomsoever you defend outwardly from the enemy, them you also set free inwardly from the poison of diabolical fraud; which is a still more glorious thing.

To Athanasius, Presbyter.

Gregory to Athanasius, Presbyter of Isauria.

As we are afflicted and mourn for those whom the error of heretical pravity has cut off from the unity of the Church, so we rejoice with those whom their profession of the catholic faith retains within her bosom. And, as it is our duty to oppose the impiety of the former with pastoral solicitude, so it is fitting for us to bestow favour on the pious professions of the latter, and to declare their views to be sound. And accordingly, a suspicion of unsoundness in the faith having arisen against thee, Athanasius, presbyter of the monastery of Saint Mile, called Tamnacus, which is established in the province of Lycaonia, thou, in order that the integrity of the profession of faith might appear, didst elect to have recourse to the Apostolical See over which we preside, asserting also that, having been corporally chastised, thou hadst done some things unjustly and impetuously. And, although things done under compulsion by no means fall under the censure of the canons, and they are rightly accounted to be of no weight (since he himself invalidates them who compels what is unjust to be confessed and done), and though that confession is rather to be received and embraced which is shewn to proceed from the spontaneous will, as is known to be the case in that which thou madest before us;—yet still, to avoid the possibility of uncertainty, we took the precaution of writing about thee to our brother and fellow-bishop, 209bthe prelate of the city of Constantinople, that he might inform us by letter of what had been done. He, after being often admonished by us, wrote in reply to the effect that a volume had been found in thy possession, which contained many heretical statements, and that on this account he had been incensed against thee. He having lent this to us in his desire to satisfy us, we read the earlier portions of it attentively: and inasmuch as we found in it manifest poison of heretical pravity, we forbade its being read any more. But, since thou hast assured us that thou hadst read it in simplicity, and, in order to cut off all ground for uncertain suspicion, hast handed to us a paper in thine own handwriting in which expounding thy faith, thou hast most plainly condemned all heresies in general, or whatever is opposed to the integrity of the Catholic faith or profession, and hast declared that thou hadst always received and didst still receive all that the four holy Ecumenical synods receive, and hadst condemned and didst still condemn what they condemn, and hast promised also to accept and hold to that synod which was held in the times of the emperor Justinian concerning the Three Chapters, and, being forbidden by us to read that same volume in which the poison of pestiferous error is interwoven, rejecting also and condemning all that in it is said or latently implied against the integrity of the Catholic faith, thou hast promised that thou wilt not read it again;—we, moved by these reasons (thy faith also having clearly appeared to us from the paper under thine own hand, God guarding thee, to be catholic), decree thee to be, according to thy profession, free from all stain of heretical perversity, and catholic; and we pronounce that thou hast proved thyself, by the grace of Christ Jesus our Saviour to be in all things a professor and follower of the unadulterated faith: and we give thee free licence, notwithstanding all, to return to thy monastery, resuming thy place and rank.

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

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 contrariety of unrighteous men presses upon you, ought the care of pastoral solicitude to inflame you to be more active, and very certain of the promised reward, to the end that you may be able to offer to the chief Shepherd gain from the work given you to do.

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 over 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 211bneighbours? 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; for 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 you in your epistles seeking with great longing after serenity of mind, and panting for tranquillity of thought apart from perturbation. But I know not in what manner your Fraternity can attain to this. For one who has undertaken the pilotage of a ship must needs watch all the more as he further recedes from shore, so as sometimes to foresee from signs the coming storms; sometimes, when they come, either, if they are small, to ride over them in a straight course, or, if they swell violently, to avoid them as they rush on by steering sideways; and often to watch alone when all who are without charge of the ship are at rest. How, moreover, having undertaken the burden of pastoral charge, can you have serenity of thought, seeing that it is written, Behold giants groan under the waters (Job xxvi. 5)? For, according to the words of John, The waters are peoples (Rev. xvii. 15). And the groaning of giants under the waters means that whoso in this world has increased in degree of power, as though in a sort of massive size of body, feels the load of greater tribulation by so much the more as he has taken on himself the care of ruling peoples. But, if the power of the Holy Spirit breathes upon the afflicted mind, forthwith what was done bodily for the people of Israel takes place with us spiritually. For it is written, But the children of Israel walked upon dry land in the midst of the sea (Exod. xiv. 29). And through the prophet the Lord promises saying, When thou passest through the waters, I will be with thee, and the rivers shall not overflow thee (Isai. xliii. 2). For the rivers overflow those whom the active business of this world confounds with perturbation of mind. But he who is sustained in mind by the grace of the Holy Spirit passes through the waters, and yet is not overflowed by the rivers, because in the midst of crowds of peoples he so proceeds along his way as not to sink the head of his mind beneath the active business of the world.

I also, who, unworthy as I am, have come to a place of rule, had sometimes determined to seek some place of retirement: but, seeing the Divine counsels to be opposed to me, I submitted the neck of my heart to my Maker’s yoke; especially reflecting on this, that no hidden places whatever can save the soul without the grace of God; and this we observe sometimes, when even saints go astray. For Lot was righteous in the depraved city itself, and sinned on the mountain (Gen. xix.). But why speak of these instances, when we know of greater ones? For what is pleasanter than Paradise? What safer than Heaven? And yet man out of Paradise, and the angel from heaven, by sinning fell. His power, then, should be sought, His grace implored, without whom we are nowhere without fault, with whom we are nowhere without righteousness. We should, then, take care that perturbation of thought get not the better of our minds; for it can by no means be entirely got rid of. For whosoever is in a place of rule must needs have to think sometimes even of earthly things, and to have a care also of external things, that the flock committed to him may be able to subsist for accomplishing what it has to do. But it should be most carefully seen to, that this same care pass not due measure, and that, when lawfully admitted into the heart, it be not allowed to become excessive. Whence 212bit is rightly said through Ezekiel, Let not the priests shave their heads, nor suffer their locks to grow long; but polling let them poll their heads (Ezek. xliv. 20). For what are hairs in the head by signification but thoughts in the mind? For, rising above the brain insensibly, they denote cares of the present life, which from negligent perception, since they come on sometimes importunely, advance as it were without our feeling them. Since, then, all who are over others ought indeed to have outward anxieties, and yet not to devote themselves to them exceedingly, the priests are rightly forbidden either to shave the head or to let their locks grow long, so that they may 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 cross 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 shalt come and offer 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 213bFathers 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.

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 and 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.

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 administered 214bthe 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.

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 soul, 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 come 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 moon (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.

215bFurthermore, 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 the 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 tumour 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 our 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.

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.

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, 216bof 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.

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.

To George, Presbyter.

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

Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry that you had been sent away so soon. For, if your Love was unable 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 217bdetain 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 sinned without law shall perish without law (Rom. ii. 12).” And with his words the blessed Augustine also agrees in the book which he wrote about heresies.

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

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 no prejudice or injustice, but that all will be arranged so as to please our Redeemer after full ascertainment of the truth; to the end that even from our way of ordering the matter, with the Lord’s approval, it may appear to all that we are not moved by private grudge against any man, but by zeal for God and for the adjustment of ecclesiastical order.

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 and urged us with 218bentreaties, 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.

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 he, having been again and again warned by us, has now under the pressure of the same malady intimated by a supplication addressed to us in writing that by reason of this malady he can by no means rise to the government of the said Church or to the office undertaken by him. We therefore, compelled by the hopeless condition of this same person, have held it necessary to take thought for the setting in order of your Church. We exhort, then, that all of you, with one consent, without noise or disturbance, choose with the help of the Lord such a priest to preside over you as may not be disapproved by the venerable canons, and also be found worthy of so great a ministry. And let him, when required, come to us to be ordained, with the solemnity of a decree attested by the subscriptions of all and followed up by the written approval of the visitor, 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.

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 a monastery at Naples, and that the same Stephen improperly detains a house and some other things belonging to her. And, inasmuch as legal decrees (Caus. 17, q. 2, c. 28) have appointed that a betrothed woman, should she wish to be converted, shall suffer no loss whatever, let thy Fraternity, together with Anthemius the subdeacon, endeavour by diligent enquiry to investigate the truth. And if, 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 219bfacts 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.

Gregory to Gregoria, Lady of the Bed-chamber (cubiculariæ) 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 mouth 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, sweet daughter, it is fulfilled, what was promised to us by the prophetic voice concerning this time of the holy Church: And in that day the house of David shall be an open fountain for ablution of the sinner and of her that is unclean (Zach. xiii. 1). For the house of David is an open fountain for ablution to us sinners, because we are washed from the filth of our iniquities by mercy now disclosed through the son of David our Saviour.

But as to what thy Sweetness has added in thy letters, namely that thou wilt continue to be urgent with me till I write that it has been revealed to me that thy sins are forgiven, thou hast demanded a difficult, nay even an unprofitable thing; difficult indeed, because I am unworthy of having a revelation made to me; but unprofitable, because thou oughtest not to become secure about thy sins, except when in the last day of thy life thou shalt 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.

To Theoctista, Patrician

Gregory to Theoctista, &c.

That your Excellency, though placed in so 220bgreat 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 that Spirit who lifts up the hearts which He fills; who amid the tumults of men makes a solitude in the soul; and in whose presence there is no place, wherein a soul moved by compunction can be, which is not a secret one. For you inhale the odour of eternal sweetness, and so ardently love the bridegroom of your soul as to be able to say with the heavenly bride, Draw me after thee; we run in the odour of thine ointments (Cant. i. 3). But in the letters of your Excellency I find this deficiency; that you have been unwilling to tell me about your most serene mistress, how studiously she reads, or how she is moved by compunction in her reading. For your presence ought to be of great advantage to her, that amid the billows of affairs under which she continually suffers and by which, whether she will or no, she is drawn abroad, she may be recalled inwardly to the love of the heavenly country. And this also you ought to investigate, as often as tears are given her for her soul, whether her compunction arises still from fear, or whether now from love.

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 thou? 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 profiting 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 221bcharity 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 mouths 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 monastriæ; 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.

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 222bthe 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 zealously 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.