212

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, lest, 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 breastplate1268 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 shalt put in the breastplate of Aaron doctrine and truth1269, 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 Israel on his breast before 1268 For breastplate (A.V.) the LXX. has λογεῖον, and the Vulgate, from which St. Gregory quotes, rationale. On the significance of this word the application depends. Anciently an ornament called the rationale was attached to the vestments of bishops. “Rationale…Ornamenti genus quo ornantur casulæ aliaque vestes ecclesiasticæ” (Ducange). The vestment itself seems also to have been sometimes called the rationale. “Vestis episcopalis novæ legis, le pallium” (Ib.). 1269 For Urim and Thummim (as in A.V., retaining the Hebrew words), the LXX. has τὴν δήλωσιν καὶ τὴν ἀλήθειαν, and the Vulgate, quoted by St. Gregory, Doctrinam et Veritatem. 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.

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 on the right hand and on 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; lest, 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 of a 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.

The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what 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 Malachi 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 he 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 behoveth 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, importunely1270(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.

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 infirm- ities 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 pastor’s 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 laver, 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 of pastors, of whom the law says, as explained by Paul, Thou shalt 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 laver 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 laver 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.

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 of his 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 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 come 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 cast 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 ruler 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 ruler’s 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 reverential awe.

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 that day come upon you unawares (Ibid.): and He even declares the manner of that coming, saying, For as a snare shall it come on all them that dwell on 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 πλάτος, streets (plateæ) 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, but 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 lovingkindness 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 impeded1271, 1271 The wording of this passage is obscure and may be corrupt. In a corresponding one in Gregory’s Epistles (Lib. VII. Ep. 4), in other respects the same as this, we find, instead of “et rursus per moderatam cordis intentionem non impeditur,” “et rursus per immoderatam cordis intentio non impeditur.” Here, though non before impeditur is absent from many mss., and consequently rejected by the Benedictine editors, it seems necessary for the sense. The whole passage is thus capable of being intelligibly rendered thus: “When, therefore through provident care (providentiam) externally applied the life of bodies is protected, and again intentness of heart is not impeded through immoderate (providentiam).” In both passages the general drift is clear enough, as follows: When, through adequate taking thought on the part of the priest for people’s bodily needs, their life is protected from harm, and yet his attention to such external matters is not so excessive as to hinder the devotion of his heart to spiritual things, then the meaning of Ezekiel’s words is fulfilled. For the hairs of the head, denoting thoughts of the brain for temporal concerns, are allowed to advance so far as to afford needful protection, but not to such an immoderate extent as to obscure the sight of the eyes, i.e. spiritual vision. the hairs on the priest’s head are both preserved to cover the skin, and cut short so as not to veil the eyes.

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 souls (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 the elbow 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 right 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 for 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.

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.

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 I 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 of earthly 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, and, 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.

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 meditation all the day (Ps. cix. 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 shalt make staves of shittim-wood, and overlay them with gold, and shalt put 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 fitly 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.

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 live 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, are 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.

(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 shalt 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 calmness 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 their own 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.

Admonition4. 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 threatenings 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 that which he has, he succumb also to that from which he supposes himself free.

(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, lest 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 themselves as 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, withholding 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 imper- fection. 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).

(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 fellowservants 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).

(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 become a fool, 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 scourgings, 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.

(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, for 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.

(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 welldoing, 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 that the 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.

(Admonition 10.) Differently to be admonished are the impatient and the patient. For 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 chooses to 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 for what 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 shall 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 he 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.

(Admonition 11.) 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 he 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 sacrifice of 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 fratricide. 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 destroy 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.

(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 were said 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 it been 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 assuredly, 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 hear 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 day of 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.

(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, lest 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 race? 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 last, 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 without a scourge?

(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 (1 Joh. iv. 18). And again it is written, Ye have not received the spirit of bondage 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 evildoing, 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.

(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 loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And 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. 131272). Hence, when he returns to himself, he 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 1272 In English Bible, xl. 12. 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. 31273). 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 the 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- 1273 In English Bible, cxli. 3. 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 fool 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 the Prophet, who says, A man full of words shall not be guided aright upon the earth (Ps. cxxxix. 121274). 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.

(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 before 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, 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.

(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 longsuffering 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 overabundant. 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, and 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.

(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 He knoweth afar off (Psal. cxxxvii. 61275). 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 1275 In English Bible, cxxxviii. 6. 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 of which 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 Israel. 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.

(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, that with 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.

(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 lest 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 (1 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 equality, 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 sinners 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 compassionately 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.

(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 shewing 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 to 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). They are to be admonished also anxiously to take note how of the fig-tree that had no fruit the rigorous 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.

(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 shalt come and offer thy 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 how 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 on account of thine enemies? I hated them with perfect hatred, they became enemies to me (Ps. cxxxviii. 21, 221278). 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 1278 In English Bible, Ps. cxxxiv. 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 come to send peace on 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, if they 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. 71279). 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.

(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. 141280). 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. 71281). 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 in 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, if any 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.

(Admonition 25.) Differently 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 puff them 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 to them 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 (1 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 (2 Cor. 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 waters 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. 51282). 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.

(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 how 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 withholding 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, U+0026c.). 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, 111283). 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 1283 In English Bible, Ps. xl. 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 strengthened 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 with power 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 adolescence1284. 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.

(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 Idumæans, 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. 71285). 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. 441286). 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. 181287). 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 1285 In English Bible, cviii. 6. 1286 Ibid. cv. 44. 1287 Ibid. lxxiii. 18. 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 was a 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.

(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 fear 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 cannot 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 borne 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 mountain 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 born 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.

(Admonition 29.) Differently to be admonished are those who are conscious of sins of the 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 rate 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 they have 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 Judæa, 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 their face, when to man, created in Paradise, and standing in free will, He declared what He ought 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 off within 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 as the 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 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 of their lower state, and those lessen the merit of their higher place by not coming up to it in their behaviour.

(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. l. 111288), 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 thou mindful of them (Isai. xliii. 25, 26). They are to be admonished to consider singly all their past offences, and, in bewailing the defilements of their former wandering one by one, to cleanse at the same time even their whole selves with tears. Whence it is well said through Jeremiah, when the several transgressions of Judæa 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. 21289). 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 ex- 1288 In English Bible, li. 3. 1289 Ibid. xcv. 2. pressed 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.

(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 sow 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. 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. 301290)? 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 1290 In Engl. Bib., xxxiv. 25. 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. 51291). 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. 191292). 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?

(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 hand, 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 condemns. 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. 161293). 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.

(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 of 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 me, 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 shalt 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 of fears in the night (Cant. iii. 8). For the sword is put upon the thigh when the evil suggestion of the flesh is subdued by the sharp edge of holy 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, but princes, of evil-doers.

(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 falls 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.

(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 of 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, U+0026c.; xxii. 8, U+0026c.). 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 falls 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 have 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.

(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 conscience, 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 put 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.

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 instruct 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 the swellings 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.

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 palæstra, 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 immod- erately 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 be 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 case gives heed so to draw off the supervening malady that the pre-existing weakness of the body be in no wise increased, lest 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?

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, lest 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 shalt 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.

But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, 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, lest, when anything is given to a narrow heart beyond its capacity, it be spilt. 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 shining face 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.

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.

Gregory to the clergy, nobles, gentry, and commonalty1397 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 priesthood1398. 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.

Gregory to Maximianus, U+0026c.

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.

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 Paulus1400: 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 bishop1401. 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 each other, 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.

Gregory to Paulus, U+0026c.

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 presbyters 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.

Gregory to Castorius, U+0026c.

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 usufract 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 presbyter1403. 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 things1404 she has provided.

Gregory to Paul, U+0026c.

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 in 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 me1405.

Gregory to Natalis, U+0026c.

I have learnt, dearest brother, from many who have come from thy city that, neglecting thy pastoral charge, thou occupiest 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 givest 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 from 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, 1406 Salona was the metropolis of the province of Dalmatia in the diocese of Illyricum Occidentale, and Natalis, in virtue of his occupancy of the See, the Ecclesiastical Metropolitan of the province. For Gregory’s subsequent dealings with this bishop see II. 19, 20, 52; III. 8, 32. For the occasion of this Epistle, see I. 19, note 5. 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.

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 way contrary 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, lest 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.

Gregory to Antoninus, U+0026c.

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 for 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, thou shouldest find him persevering in the same pertinacity, thou shalt 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 Malchus1408, 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, he may render us an account of his proceedings, and so be able to return to his own with security.

Gregory to all the bishops, U+0026c.

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 priesthood1410 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.

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. We 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 name 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 or entreaties, 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 present1411 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 withheld1412. 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.

Gregory to John, U+0026c.

Inasmuch as we have enjoined on our brother 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 felt1413.

The month of April, the tenth Indiction.

Gregory to Rusticiana, U+0026c.

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 places1415, 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.

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 at 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.

Gregory to Maurilius and Vitalianus, magistris militum1417.

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 January1418 Ariulph sent us this letter which we forward to you. Wherefore, when you have read it, see if the people of Suana1419 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 ascer- tained, has an army collected, and is said to be stationed at Narina1420; 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 nightwatches1421, lest news of any sad event should reach us1422.

Gregory to Peter, U+0026c.

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 belonging to 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 farmers1423—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 into money. 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 the cause 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 stipend1424, placed him 1423 Conductores. See I. 44, note 6. 1424 Presbyterium. The term, as here used, means apparently a pecuniary allowance to presbyters. Cf. V. 33, Ad Gaudentiam Episcopum; “Fraternitatem tuam præsentibus hortamur affatibus ut clericis Capuanæ Ecclesiæ quartam in presbyterium eorum de hoc quod ante dictæ ecclesiæ singulis annis accesserit juxta antiquam consuetudinem distribuere secundum personarum studeat qualitatem, quatenus aliquod stipendiorum habentes solatium, ministerium officiumque suum circa eamdem ecclesiam devotiore mente provocentur impendere.” 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 (rusticos1425); 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 an- niversary 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 bishop1426 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 1425 See I. 44, note 1. 1426 Maximianus (as appears from Epistle 34), whom Gregory had himself appointed bishop of Syracuse. Cf. II. 7, and note. has excommunicated the Lord Eusebius1427, 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 officers1428 come, who, as I hear, are already raising recruits in Sicily, charge thy substitute to offer them some little present1429, so as to render them welldisposed towards him. But, before thou comest away, give also something, according to ancient custom, to the prætor’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 time the securities which have been found relating to 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 Prætorian Monastery is not yet even half completed: which being the case, what can we praise for it but thy Experience’s fervour1430? But even now let this admonition rouse thee; 1427 This Eusebius was an abbot in Sicily. Letters follow about him to Maximianus (Ep. 34), and to him (Ep. 36). 1428 Scribonibus. The term denoted officers sent from the imperial court into the provinces for executing certain duties; in this case for raising recruits for the imperial army. Cf. V. 30, note 8. 1429 Parum aliquid xenii. On xenia, see II. 23, note 8. 1430 We note here the sarcastic vein in which Gregory from time to time pleasantly stimulates Peter to activity. 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 wert 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 rector1431, 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 scholasticus1432, 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.

Gregory to Justinus, U+0026c.

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 Leo1439 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.

Gregory to Maximianus, U+0026c.

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.

Gregory to Eusebius, U+0026c.

Let thy Charity believe me that I have been greatly saddened for thy sadness, as though 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 to be 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 our fathers? 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.

Gregory to John, U+0026c.

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 cardinal1440 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, thou must remain in this Church wherein thou art by us incardinated1441. 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 Manichæans, 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.

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.

Gregory to Castorius, Bishop of Ariminum.

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.

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 procession1443 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.

Gregory to John, Bishop of Ravenna1444.

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 bring your action to bear. I therefore attribute it to my sins that this man1445 with whom we are now concerned both evades fighting against our enemies and also forbids our making 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 subsidies1446 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 Istria1447, 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, bidding 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 1444 For elucidation of the circumstances of this Epistle see above, Epistles 3, 29, 30. 1445 Viz. Romanus Patricius, mentioned below, the Exarch of Ravenna, and as such representing the Emperor in Italy. See I. 33, “Ad Romanum Patricium et Exarchum Italiæ.” 1446 Precaria; apparently subsidies demanded for the support of the invading army. Precarium (or Precarim), which has various applications, appears to be capable of this sense. See Du Cange. 1447 The Istrian bishops still held out in refusing to accept the condemnation of “The Three Chapters” passed in the fifth OEcumenical Council at the instance of the Emperor Justinian. Gregory, soon after his accession, had summoned Severus, Bishop of Aquileia and Metropolitan, with his suffragans, to Rome; and this, as he alleges, by command of the Emperor, though the latter had now, it appears, forbidden further proceedings. See I. 16, and note. Theodosiacs1448, 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 Naples1449, in view of the urgent insistance of the most excellent Exarch, we give you to understand that Arigis1450, 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 burnt1451, 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 1448 I.e. the soldiers of the Theodosian Legion. 1449 With respect to Rome Gregory has already complained that the Exarch would neither send forces for its defence nor allow peace to be made with Ariulph. So also with regard to Naples, which Gregory understands to be now threatened by the Lombards. The Exarch, it appears, had been urgent in insisting that it should hold out against the enemy (“excellentissimo exarcho instanter imminente”), but without giving any help for the purpose. What Gregory here says is that without aid from the Exarch its defence was hopeless. 1450 Aragis was the Lombard duke of Beneventum. 1451 Viz. Aquileia, of which Severus was bishop and Metropolitan, called here schismaticus because of his holding out against Rome in the matter of the Three Chapters. The bribes he is said below to have sent to Constantinople would be for inducing the Emperor to take his part against Gregory. 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 Natalis1452 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 Malchus1453 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.

Gregory to Dominicus, Bishop of Carthage1454.

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 1454 The bishop of Carthage was primate of the province of Africa Proconsularis in virtue of his See. For the custom with regard to primacy in other African provinces, see I. 74, note 2. The fact, apparent from this letter, that Dominicus had deemed sending to Gregory on his accession the congratulatory letter that had been expected, and Gregory’s carefulness to assure him, in the course of the studiously courteous letter, of his desire to respect the ancient privileges of Churches, may be among the symptoms, otherwise apparent, of the authoritative claims of the Roman See being still viewed with some jealousy in the African Church. Cf. in Book VIII. Epistle 33, to the same Dominicus, in which Gregory, in praising his reverence for the Apostolic See, attributes such reverence to his knowledge of the origin of the African episcopacy, refraining from asserting in this case any prerogative of divine right belonging to the See of S. Peter. Other letters to Dominicus are V. 5; VII. 35; XII. 1. 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 to be 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 hate 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. 211455). 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.

Gregory to Columbus, U+0026c.

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 the Donatists, 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 faith1457. 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 1456 This Columbus was one of the bishops in Numidia, who seems to have enjoyed the peculiar confidence of Gregory, being written to on various questions concerning the Church there, and charged with seeing to the exercise of discipline over other bishops, though not himself the primate. He is addressed (III. 68; VIII. 13) as being himself especially devoted to the Roman See. Other letters addressed to him are III. 48; IV. 35; VI. 37; VII. 2; VIII. 28; XII. 8; XII. 28. 1457 The Donatists had formerly been allowed their own bishop, tolerated along with the Catholic ones. This liberty was now disallowed, probably in accordance with imperial edicts. See I. 74, note 8. 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.

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 conversa- tion 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.

Gregory to all bishops in the matter of the Three Chapters1458.

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 condemned1459.

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 city1460, promulgated a sentence of condemnation against Theodora, then empress, or against the 1458 This letter, being in reply to one from the bishops addressed who are spoken of as being at the time schismatics, cannot have been meant for the universal episcopate. They were probably those of Istria or elsewhere, who were out of communion with Rome because of their refusal to accept the condemnation of the “Three Chapters” by the fifth Council. See I. 16, note 3: IV. 1, 2, 3, 4, 38, 39. 1459 I.e. Theodorus of Mopsuestia, whose person, and not his writings only, was anathematized in the fifth Council. The sentence was; “Prædicta tria capitula anathematizamus, id est, Theodorum Mopsuestenum cum nefandis ejus scriptis, et quæ impie Theodoritus conscripsit, et impiam epistolam quæ dicitur Ibæ, et defensores eorum.” 1460 Vigilius, having gone to Constantinople with pope Agapetus, who died there, was selected by the Empress Theodora as his successor, and sent back to Italy with an order from her to Belisarius to bring about his election (Liberatus, Breviar. c. 22). Gregory seems to have been unaware of the fact stated by Liberatus, namely that Vigilius had come to a secret understanding with the Empress that he would support the Monophysite party Acephali1461, 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 subject1462. 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.

Gregory to Natalis, Bishop of Salona.

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 1463 See I. 19, note 5, with reff. 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; for 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 and 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.

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 in- 1464 Licinianus was bishop of Carthagena in Spain, a Latin ecclesiastical writer. Isidore (Lib. de illustribus Ecclesiæ scriptoribus, c. 29) says of him, “In scripturis doctus, cujus quidem nonnullas epistolas legimus. De sacramento denique baptismatis unam, et ad Eutropium abbatem postea Valentiæ episcopum plurimas; reliqua vero industriæ et laboris ejus ad nostram notitiam minime pervenerunt. Claruit temporibus Mauricii Augusti; occubuit Constantinopoli veneno ut ferunt, extinctus ab æmulis Sed, ut scriptum est, Justus quacunque morte præoccupatus fuerit, anima ejus in refrigerio est.” The “Book of Rules” which he had received, was Gregory’s Regula Pastoralis. nocent1465.” 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.

Gregory to Paulus, U+0026c.

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.

Gregory to John, U+0026c.

Thy Love has requested me that brother Boniface might be ordained Prior (præpositus) 1470 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 John1471, 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.

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.

Gregory to John, bishop of Prima Justiniana1472.

Gregory to John, bishop of Larissa.

Our brother Adrian, bishop of the city of Thebæ, 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 perusal1474, 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 knowledge 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 1474 “Relegenda tradidimus,” not “relegimus;” presumably because, the Acts being drawn up in Greek, Gregory was unable to read them himself. 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 princes1475. 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 he 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 antigraphus1476 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 1475 The Emperor Mauricius had associated his son Theodosius, being four years of age, with himself in the empire. Hence “princibus.” 1476 See I. 39, note. dignity. And, though thou oughtest to have been 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 fellowpriest, 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.

Gregory to Natalis, archbishop of Salona1477.

Whilst every kind of business demands1478 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.

Gregory to Antoninus, U+0026c.

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 be 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.

Gregory to Savinus, U+0026c.

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 persons 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 promulged, 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.

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 Agrigentum1481. 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.

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 priest1482, 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.

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 Malchus1483, 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 he must be careful to set down and complete the accounts of our patrimony which he has had in charge; for doing which let him make haste, 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 1483 For an account of this Malchus and his doings, see II. 20, note 5. 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 Marcellus1484, 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

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, 1485 As to the great Metropolitan See of Milan having been anciently independent of the See of Rome, cf. Bingham. Bk. IX., Ch. I., Sect. 10, 11. As to Pope Gregory’s attitude with regard to it, as shewn in this and the two following Epistles, we may remark as follows. (1) The electors addressed (Ep. 29) are the clergy only, not (as is usual in other cases) including the laity of the Church. This may be due to the ancient custom of that Church. (2) The electors, having already made their choice, seem to have sent messengers to announce it to the pope (Ep. 29). (3) Gregory disclaims all desire of interfering either in the election or in the consecration of the new Metropolitan, according to ancient custom by his own suffragans, or in any way infringing the prescriptive rights of the Church of Milan. But he sends his own subdeacon, both to assure himself of the unanimity of the election and to see to the consecration being effected according to precedent. He also intimates (Epp. 30, 31) the necessity of his own assent to the consecration. 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 heard 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 bishopelect being consecrated after the manner of his predecessor. For, as we demand our rights from others, so we conserve their several rights to all.

Gregory to John, U+0026c.

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 order1486. 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.

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 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.

Gregory to Honoratus, Archdeacon of Salona1487.

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.

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 of the 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 solidi1488. We now send you as the benediction of the blessed apostle Peter a small cross, wherein are inserted benefits from his chains1489, 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.

Gregory to Peter, subdeacon of Campania1490.

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.

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 fellowbishop, 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.

Gregory to Libertinus, Præfect 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 Justinus1492, 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 laws1493, 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.

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-roll1494 to be cruelly beaten with cudgels, although we do not think that she died eight months afterwards, 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.

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.

Gregory to Columbus, U+0026c.

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 synod1498, 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 offended if 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 re- 1497 See II. 48, note 8. 1498 With regard to Primates in Africa, see I. 74, note 9. The primate of Numidia at this time was Adeodatus. See below, Ep. 49. ceived 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.

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 have 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, Victorinus, deacon of our fellowbishop 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.

Gregory to Maximinianus, Bishop of Syracuse1499.

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 Lord1500 Abbot Nonnosus, who was with the Lord1501 Anastasius of Pentomi1502. 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.

Gregory to John, Bishop of Constantinople1503.

Gregory to John, Bishop of Ravenna1504.

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 sacristy1505, 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 1504 This John, and apparently previous bishops of Ravenna, appear to have assumed a dignity not conceded to other metropolitans; perhaps on the ground of Ravenna being the seat of the Exarch, and having been once the imperial residence. The pallium usually granted to Metropolitans was allowed to be used by them only during the celebration of the Eucharist; and we find Gregory, in several epistles, restricting them to such use of it, when he sent it to them. John was reported to have worn it while receiving the laity in the sacristy before celebration; and he owned to having worn it in solemn processions through the city, alleging custom and peculiar privilege. Further, his clergy, when accompanying him in processions, had been accustomed to carry napkins (mappulæ), which appear to have been signs of dignity. It is for these assumptions that Gregory now remonstrates with him; but apparently in vain with regard to the use of the pallium in processions through the city: for Marinianus, the successor of John, continued the custom, though whether he finally persisted in it does not appear. Other letters referring to the subject are V. 15; VI. 34, 61. 1505 Secretarium, viz. the chamber adjoining the church in which the vestments and sacred utensils were kept, and the clergy vested for service; and in which also as appears from this and the following epistle, the bishop was accustomed to receive the laity before mass. From the custom of holding synods in the apartments so called, the sessions of synods were also themselves sometimes called secretaria. 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 have been found, sufficient to obviate entirely the aims 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 primicerius1506, 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, 1506 The term primiceriusis variously applied, denoting the chiefs of departments. In Ep. 22, supra, we find primicerium notariorum. In VII. 32, we find also the designation Secundi cerius. 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 that 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 attempted in 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.

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 au- thority, 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 sacristy1508, 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 re- 1507 See Ep. 56. John of Ravenna, notwithstanding his obsequious language in this letter, appears to have been by no means disposed to give way. For see Gregory’s subsequent letter to him (V. 15), in which he is sharply accused of duplicity. And not only he, but his successor in the see also, appear to have continued the practice of wearing the pallium in public processions. What he says in the letter before us of his having incurred odium by his defence of the authority of the Roman See may be noted as significant of some jealousy of such authority at Ravenna. 1508 Ut mox procedatur. The word procedere is used here, and elsewhere, for approaching the altar for celebration. Cf. below, and VII. 34. quired, 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 use of 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 proceeded1509 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 my presbyters and deacons used them while proceeding1510 in attendance on the lord pope. And since our God in His providence has placed all 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.

Gregory to Secundinus, Bishop of Tauromenium. In Sicily.

Some time ago we ordered that the baptistery1511 should be removed from the monastery of Saint Andrew, which is above Mascalæ, 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 up1512, 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.

Gregory to Italica, U+0026c.

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 1513 Possibly the same lady whom the ex-monk Venantius married. See I. 34, note 8, and IX. 123. The correspondence that took place at this time between her and Gregory seems to have arisen from some question of legal right, in which she appeared to the latter to be dealing harshly with some poor persons, perhaps peasants (rustici) on an estate of the Church (hujus Ecclesiæ pauperibus). The passing tribute paid in this letter to the lady’s personal charms is characteristic of Gregory’s complimentary style, and (supposing her to have been the same Italica who became the bride of Venantius) suggests one attraction which may have drawn the latter away from his intended monastic life. Further on the same supposition, we may perhaps read with interest between the lines of this letter something of the feeling subsisting at the time of writing between the correspondents. She, being a well-bred patrician lady, had evidently written to him with gentle courtesy. But he detected, or thought he detected, something wanting in the tone of her letter. Nor was she likely to feel warmly towards him who now called her to account, if it were he whom she knew to have done all he could to alienate Venantius from her. He, on the other hand while addressing her in return with all the courtesy due to her rank and character, and evidently anxious to avoid unpleasantness, shews signs of not being entirely satisfied as to her feelings towards himself, or her readiness to follow his admonitions. It is interesting to observe that, judging from the tone of subsequent Epistles, we may conclude very friendly relations to have been afterwards maintained between Gregory and the wedded pair. 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.

Gregory to Mauricius, U+0026c.

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 right 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 hand1515 may become a monk. This ordinance, I confess to my lords, has alarmed me greatly, since by it the way to heaven is closed 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, 1514 This letter is supposed to have been written in the third Indiction (a.d. 592–3); the law complained of having been issued in the previous year. The epistle, which follows, to the Emperor’s physician on the same subject, shews how much Gregory had it at heart. Some five years later it appears from a letter to divers metropolitans, dated December, a.d. 597 (VIII. 5), that an amicable agreement had meanwhile been come to, both the Emperor and the Pope having made some concessions. Cf. also the end of Ep. 24 in Book X. 1515 Cf. below, “in terrena militia signatus.” It appears that not slaves only, but soldiers also, were sometime marked on the hand. Cf. Cyprian, Ad Donatum, “Te quem jam spiritualibus castris militia signavit.” 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 Cæsar; from a Cæsar 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 promulged 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 both yielded obedience to the Emperor, and not kept silence as to what I feel in behalf of God.

Gregory to Theodorus, U+0026c.

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 promulged 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 be lawful for no one to become a monk who has been engaged in any public employment, for no one who is a paymaster1516, 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 him to rule not only over soldiers but even over priests. If his purpose is to save property 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.

Gregory to Domitian, U+0026c.

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 1517 This Domitian, Bishop of Melitene and Metropolitan of Roman Armenia, was a kinsman of the Emperor Maurice, and had lately been successfully employed by him in coming to terms with the Persian king, Chosroes II., as is related in the histories of Evagrius and Theophylact. The latter describes him as “holy in life, sweet in speech, ready in action, most prudent in council” (Hist. iv. 14). He also gives at length an eloquent sermon of his, delivered after the cession, through his mediation, of the city Martyropolis in Mesopotamia to the Roman Emperor (IV. 16). Chosroes II., who is said to have had a strong regard for Domitian, appears to have had some leanings towards Christianity. We are told that, when flying from his enemies in Persia, and in doubt whether to seek refuge with the Romans or the Turks, he had let his horse take its own course, calling on the God of the Christians for guidance, and thus found his way to Circesium, where he was received by Probus the Governor (Theophyl. IV. 10; Evagr. H. E. VI. 16). Further, it is related that, on one occasion, when Probus, bishop of Chalcedon, had been sent to him as ambassador by the Emperor, he requested to be shewn a portrait of the Blessed Virgin, which he adored when he saw it, saying that he had seen the original in a vision (Theophyl. V. 15); and also that he attributed his own success in arms, and the pregnancy of his favourite wife Syra (Shirin), who was herself a Christian, to the intercession of S. Sergius, whom he had invoked, and that he sent a cross of pure gold, adorned with jewels, which he had vowed with other presents, to the shrine of the saint, together with a letter of acknowledgment addressed to him (Theophyl. V. 13, 14; Evagr. H. E. VI. 20). But he certainly never became a Christian, though it appears from the letter before us that Domitian had done his best to convert him. The earlier part of this epistle refers evidently to some allegorical interpretation of Scripture by Gregory after his usual manner, to which Domitian had taken objection. 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.

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 Chapters1518, and have given a security1519. 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 prætorship 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 Fraternity1520. To her also I have addressed a letter1521, which I beg your Fraternity to 1518 As to the schism from Rome in the province of Istria consequent on the condemnation of “The Three Chapters” by the fifth General Council, see I. 16, note 3. It appears that in the adjacent province of Liguria, of which Mediolanum (Milan) was the metropolis, there was a like rejection of the fifth council on the part at least of some bishops, who had consequently declined communion with their newly-appointed Metropolitan Constantius, who was believed to have agreed formally to the condemnation of The Three Chapters. 1519 Cautionem fecisse: i.e. had pledged himself to the pope by a formal document to uphold the fifth council in its condemnation of the said Chapters. 1520 Theodelinda, the Lombard queen, was a catholic Christian, though her husband Agilulph was still an Arian. Ticinum (or Pavia), which was the residence of the Lombard Kings, was under the Metropolitan jurisdiction of Milan; and it appears that, under the influence of the dissentient bishops of the province, she too had refused to communicate with the new Metropolitan. Gregory’s anticipation, expressed in what follows, that she would easily be brought round, was premature: for ten years later (a.d. 603–4) we find Gregory still taking pains to overcome her scruples with regard to the fifth council. See XIV. 12. 1521 Viz. Epistle 4 below. This letter, however, was not delivered to the queen by the bishop Constantius, to whom it had been sent, because of the allusion contained in it to the fifth council, which she appears to have been resolute in rejecting. The new bishop thought she would be more likely to accept him as orthodox, if it were only said that he adhered in all respects to the faith of the four previous councils, including that of Chalcedon. See below, Ep. 39. Accordingly another letter (Ep. 38), in which allusion to the fifth council was transmit 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 the superstition of their pride before thy Fraternity.

Furthermore, you have accurately and briefly informed me of what has been done, whether by King Ago1522 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 Patrician1523, 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.

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 security1524 at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not know how 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 whereof 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 definition1525. 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 daring 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.

Gregory to Theodelinda, Queen of the Lombards1526.

It has come to our knowledge by the report of certain persons that your Glory has been led on by some 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 feigned 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.

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 clergy of the city of Regium be to no extent released by the indulgence of thy Fraternity in 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 reputation of 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 subdeacons1527; 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.

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 converted1528 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 belongings, 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 abovenamed place, with all its fruits and accessions, may be restored.

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 Columbus1529, 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 and 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.

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 unaccomplished 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 abovenamed 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 to found 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 disregarded1530.

Gregory to Januarius, Bishop of Caralis (Cagliari).

Pastoral zeal ought indeed in itself to have sufficiently instigated thee, even without our 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 augmentation 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 prudently arranged 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; that is, by carefully deputing one man of approved life and manners, and of 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 wellbeing 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 forehead1531.

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 detrimental1532, 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.

Gregory to all the bishops through Dalmatia1533.

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, forgetting the 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.

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 Sicily1534. 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 prevail1535, 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 or may accrue, the fourth parts may be dispensed according to the canonical distribution of them. For it is unseemly that one and the same 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 turn the rule of monasticism impede ecclesiastical utility. Of this thing also we have taken thought to warn thy Charity; that, if any one of 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 poor to be so executed that in their affairs no opportunity may be left for the venality of self-interested men.

Gregory to Januarius, Bishop of Caralis (Cagliari).

Theodosia, a religious lady, being desirous of carrying out the intention of her late husband Stephen by the building of a monastery1536, has begged us to transmit our letters to your Fraternity, whereby, through our commendation, she may the more readily 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 (Xenodochii) 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 objects1537, 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.

Gregory to Maurus, U+0026c.

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 peregrine1538 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.

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 priesthood1540, 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 under a 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.

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 Luna1541; 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, except that 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.

Gregory to Hospito, U+0026c.

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, Cyriacus1543, 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 blessing1544 of St. Peter the apostle, which I beg you to receive, as you ought to do, kindly. The month of June, Indiction 12.

Gregory to Zabardas, U+0026c.

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 Barbaricini1545; knowing that such works may avail much to aid you both before our earthly princes and in the eyes of the heavenly king.

Gregory to the Nobles, U+0026c.

I have learnt from the report of my brother and fellow-bishop Felix, and my son the servant of God, Cyriacus1546, that nearly all of you have peasants (rusticos1547) 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, I exhort 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 silent1548. 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 unable to do this, enjoin it on our aforesaid brother and 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 be in a state to partake of life by so much the more as you now afford succour to a good work.

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 thing also which is much to be deplored; namely, that the negligence of your Fraternity has allowed the peasants (rusticos) belonging to holy 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 by the very pain of the exaction to hasten to the right way1549.

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 and a love of almsgiving. It should be enquired also whether a man has perchance been twice married. It should also 1549 The rustici, or coloni, who cultivated the land, made their living out of it, having to pay dues in money or in kind (see I. 44). Gregory’s suggestion is that such dues should be made so heavy in the case of natives who refused to be converted as to starve them into compliance. Elsewhere we find him deprecating compulsion, or any kind of persecution, for the conversion of Jews and heretics, on the ground that forced conversions were unreal. But he appears to have had no such compunctions in the case of these illiterate pagans. This is not the only instance of religious zeal betraying him into a certain human inconsistency. Cf. IX. 65. 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 ordained after diligent examination, none may be easily liable 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, presbyters may touch with chrism, even on their foreheads, those who are to be baptized1550.

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 your having 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 Guesthouses 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 religiosi1551, 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 the usage of the Roman Church allows the baptizing presbyter to anoint with chrism after baptism, only not therewith to sign the forehead for actual confirmation; and this is still the Roman usage. It should be observed further that in all cases, in the East as well in the West, confirmation was regarded as belonging peculiarly to the Bishop’s office, the chrism used having always been consecrated by him, though it might be applied by presbyters: and thus Gregory, in allowing presbyters to administer the rite in Sardinia, would not regard any essential principle of Church order as being infringed. He only shews the same wise liberality as we find evidence of in other cases, allowing varieties of usage in various churches, where no important principle seemed to be involved. Thus he approves of single instead of triune immersion in baptism being practised in Spain (I. 43), and bids Augustine in England adopt according to his discretion the customs of other Churches (XI. 64). With regard to the essential form of confirmation recognized in the time of Gregory, it appears evidently from these epistles to have been unction, and not mere imposition of hands. It is also evident that it was administered, as in the East now, to infants; cf. XIII. 18, where the phrase is “ad consignandos imantes.” 1551 For what was meant by religiosi and religiosæ, see I. 61, note 7. It appears from what is said here that persons recognized as such were ordinarily exempt from certain claims upon them by the state to which others might be liable. 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, having returned 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)1552 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.

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.

Gregory to Constantina, U+0026c.

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 he 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 mansionarii1553, 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, as has 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 1553 “Mansionarius. Sacristain d’une église, chargé de la garder, de sonner les cloches pour l’office divin, de préparer les reliquaires, etc.” D’Arnis. (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 dead 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 me 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.

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 for 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 grant to you heavenly for earthly joys, abiding joys for transitory.

As to what you say you desire to be done for you near the most sacred body of the holy apostle Peter, be assured that, though your tongue were silent, your charity bids the doing of it. Would indeed that we were worthy 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.

Gregory to Narses, U+0026c.

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; for I am full of bitterness (Ruth i. 20).

But as to the cause of the presbyters1555, which is pending with my brother and fellowbishop, 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-præfect 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. 51556). 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.

Gregory to Anthemius, U+0026c.

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.

Gregory to Pantaleo, Præfect of Africa.

How the law urgently prosecutes the most abominable pravity of heretics is not unknown to your Excellency1557. 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 have learnt, the audacity of the Donatists has so increased 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, so great 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 Paul1558, 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 1557 As to imperial edicts against the African Donatists, see I. 74, note 8. It would seem from this and the following letter that enforcement of the laws for their repression had been relaxed of late. It will be observed from this and other instances that Gregory, though often in general terms deprecating the use of force in matters of faith, did not scruple, when occasion arose, to call in the aid of the secular arm; and in this case with some heat and acrimony. Cf. IV. 35, below. 1558 This Paul was one of the bishops of Numidia, against whom some charges of misconduct, not specified, had been brought. His case has some significance as shewing that, though the spiritual authority of the bishop of Rome over the Church in Africa had now come to be acknowledged in a way that it had not been in the age of Cyprian, yet there seems to have been still some resistance to its exercise. This appears also from the fact that it was not the primate of Numidia, but Columbus, a bishop notable for his devotion to the Roman See, that Gregory mainly and most confidentially corresponded with in relation to ecclesiastical affairs (see II. 48, note 1), and that this Columbus complained of being in disfavour with many on the ground of the frequent communications he received from Rome (VII. 2). In the case before us Gregory’s desire (urgently expressed in this letter to Pantaleo, and in that which follows to the primate and Columbus, jointly), that Paul should at once be sent to Rome for trial was not complied with. For two years later (VI. 63) Gregory complains of this, and also expresses surprize that the accused bishop should have been excommunicated by the African authorities, and by a reasonable treatment of the case how the punishment of so great a crime ought to be proceeded with.

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 the water 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.

Gregory to Leo, Bishop of Catana1561.

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 predecessor1562, 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 associ- ated 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.

Gregory to Theodelinda, Queen of the Lombards1563.

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.

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 Chapters1564. 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 security1565. 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 the Three 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 satisfied1566.

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 thing 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.

Gregory to Rusticiana, U+0026c.

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)1569 and burdens at this present time.

Gregory to Sabinianus, U+0026c.

Thou knowest what has been done in the case of the prevaricator Maximus1571. For after the most serene Lord the Emperor had sent orders that he should not be ordained1572, then he broke out into a higher pitch of pride. For the men of the glorious patrician Romanus1573 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 Malchus1574 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, 1570 He was the pope’s apocrisiarius at Constantinople. 1571 See III. 47, note 2. 1572 In his letter to Maximus (IV. 20), Gregory had only expressed a suspicion that the alleged order of the Emperor for his consecration had been fictitious. He now seems to have satisfied himself that it was so. For a review of the whole case, see III. 47, note 2. 1573 Romanus Patricius was the Exarch of Italy. See I. 33; II. 46; III. 31; V. 24. 1574 See II. 20, note 5. 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.

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 committed to 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 means neither may you offend God, nor may he 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.

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 you1578. 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.

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 his 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 debt1579, lest in borrowing from others they should be burdened either by exactions or by the prices of things1580. This particular was to me most acceptable; and, if indeed I have already written about it, observe 1579 Per manus quorundam debiti conductorum. If the word debiti(absent from some mss.) is read here, the meaning may be that certain persons, called debiti conductores, undertook the recovery of the arrears of the rustici, and that through them easy loans were advanced to such as were unable to pay at the proper time. Cf. I. 44, p. 89. For the ordinary meaning of conductores (without debiti), in connexion with the Church estates, see I. 44, p, 89, note 5. 1580 Aut in angariis aut in rerum pretio. The word angaria is applicable to any kind of vexatious exaction, either in the way of forced labour or in other ways. “Per angarias intelliguntur vexationes et injuriæ quælibet.” Du Cange. It may be used here for exorbitant interest on loans obtained from usurers. As to rerum pretio, cf. I. 44, p. 89, about burdatio, and note 2. 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.

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, and 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.

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 servants1581, 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 how severe I can be1582.

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 1581 “Servis tuis turpia crimina imponis,”—apparently meaning that at all hours he was accustomed to call them by opprobrious names. 1582 The meaning may be, “I am thankful now that the fact of communication between Rome and Ravenna being blocked by the Lombards when the matter first reached my ears prevented my acting so peremptorily as I might then have been disposed to do.” 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 episcopacy. 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.

Gregory to Cyprian, U+0026c.

I received your letters of most bitter import about the death of the Lord Maximianus1584 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 Catana. 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 Leo1585 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.

To John, Bishop.

Gregory to John, Bishop of Constantinople1586.

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 back 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; 1586 On the same occasion of this letter and subsequent correspondence on the same subject, see Prolegomena, pp. xiv., xxii. 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 stars 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 amid the 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 Chalcedon1587. 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.

Gregory to Sabinianus, U+0026c.

In the cause of our brother the most reverend John, bishop of Constantinople, I have been unwilling to write two letters. 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 οἰκουμενικὸν (oecumenical) 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 him1590.

Gregory to Mauricius, U+0026c.

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 in 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 wolves1591. 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 1591 The ironical allusion here to John the Faster is evident. 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 thy 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 of hell shall not prevail against it. And I will give 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 pontiff1592. 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 1592 Cf. V. 18, and note 5. 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 God 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).

Gregory to Constantina, U+0026c.

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 in heart. 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- 1593 The main purport of this letter to the Empress is to induce her to move the Emperor to disallow the title of Universal Bishop assumed by the patriarch of Constantinople; but at the end of the letter he takes occasion to solicit her good offices also in the case of Maximus, bishop of Salona for an account of which, with references to other letters on the subject, cf. III. 47, note 2. 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 we may be able to live among them, is not to be told. But I briefly indicate that, as in the regions 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 through bribery, and his having presumed to celebrate mass while excommunicated—these things, for the sake of God, I cannot pass over without enquiry. But I hope, and implore the Lord, that no fault may be found in him with respect to these things that are reported, and that his case may be terminated without peril to my soul. Nevertheless, before this has been ascertained, my most serene lord, in the order that has been despatched, has enjoined me to receive him with honour when he comes. And it is a very serious thing that a man of whom so many things of such a nature are reported should be honoured before such things have been enquired into and sifted, as they ought in the first place to be. And, if the causes of the bishops who are committed to me are settled before my most pious lords under the patronage of others, what shall I do, unhappy that I am, in this Church? But that my bishops despise me, and have recourse to secular Judges against me, I give thanks to Almighty God that I attribute it to my sins. This however I briefly intimate, because I am waiting for a little while; and, if he should long delay coming to me, I shall in no wise hesitate to exercise strict canonical discipline in his case. But I trust in Almighty God, that He will give long life to our most pious Lords, and order things for us under your hand, not according to our sins, but according to the gifts of His grace. These things, then, I suggest to my most tranquil lady, since I am not ignorant with how great zeal for rectitude the most pure conscience of her Serenity is moved.

Gregory to Castorius, U+0026c.

Our hearing of the death of our brother and fellow-bishop John1594 has greatly saddened us especially as that city at this time has lost the solace of pastoral care. Wherefore, since very many advantages to the Church itself demand that, under the guidance of Christ, a priest should be ordained without delay, we accordingly charge thy Experience to exhort the clergy and people with all urgency that they delay not to elect for themselves a priest to be consecrated. This however, and before all things, we desire thee to press upon them, that in the general cause they regard not their own private interests. Let there be no venality, then, in this election, lest, while they covet rewards, they lose their discrimination of choice and think that man worthy for this office who may have pleased them, not by his merits, but by his gifts. For let them especially and absolutely know this, that he is not only unworthy of the priesthood, but will also certainly become further culpable, whosoever may presume to make merchandise of the gift of God by thinking to purchase it for a price. Wherefore let not him that is liberal in bribes, but him that is worthy for his merits, be chosen. For the penalty will affect both the elected and the electors, if they attempt with sacrilegious mind to violate the purity of the priesthood. Moreover, whether one or two may have been elected, by all means warn five of the senior presbyters and five of the leading people1595 to come to us together. But with respect to the clergy, if, besides those who determine to come, you are of opinion that the presence of any others is necessary, send them to us without delay, that there may be no plea of excuse, nor any delay ensue, in setting the Church in order.

Gregory to Severus, Bishop of Ficulum.

The report that has been sent to us has informed us of the death of the bishop John1596. Wherefore we solemnly delegate to thy Fraternity the work of the visitation of the bereaved Church: which work it becomes thee so to execute that no one may presume to interfere with respect to the promotions of the clergy, the revenues, ornaments, ministrations, or whatever else belongs to the patrimony of the same Church. According to custom.

Gregory to the clergy, gentry, and common people of Ravenna1597.

Having been informed of the death of your bishop, we have taken care to delegate to our brother and fellow-bishop Severus of Ficulum the visitation of the bereaved Church, to whom we have given in charge to allow nothing with respect to the promotions of the clergy, the revenues, ornaments, and ministrations, to be usurped by any one. It is for you to render obedience to his assiduous exhortations. According to custom.

Gregory to Vincomalus, U+0026c.

With a view to the advantage of the Church it is our will and pleasure, that, if thou art held bound by no condition of, or liability to, bodily service, and hast not been a cleric of any other city, and if there is no canonical objection to thee, thou take the office of guardian of the Church, that thou mayest execute incorruptly and with alacrity whatever may be enjoined thee by us for the benefit of the poor, using this privilege which after deliberation we have conferred upon thee, so as to do thy diligence faithfully in accomplishing all that may be enjoined on thee by us, as having to render an account of thy doings under the judgment of our God. This epistle we have dictated, to be committed to writing, to Paterius, notary of our Church; In the month of March, Indiction 13.

Gregory to Mauricius, U+0026c.

The Piety of my Lords, which has been wont mercifully to sustain your servants, has shone forth here in so kind a supply that the need of all the feeble has been relieved by the succour of your bounty. On this account we all with prayers and tears beseech Almighty God, who has moved the heart of your Clemency to do this thing, that He would preserve the empire of our Lords safe in His unfailing love, and by the aid of His own majesty extend their victories in all nations. The thirty pounds of gold which my fellow-servant Busa brought, Scribo1599 has distributed faithfully to priests, persons in need, and others. And, since certain females devoted to a religious life (sanctimoniales foeminæ) have come to this city from divers provinces, having fled hither after captivity, of whom some, so far as there was room for them, have been placed in monasteries, but others, who could not be taken in, lead a life of singular destitution, it has been thought good that what could be spared from the relief of the blind, maimed and feeble should be distributed to them, so that not only needy natives, but also strangers who arrive here, might receive of the compassion of our Lords. Hence it has been brought about that all alike with one accord pray for the life of our lords, that so Almighty God may give you a long and quiet life, and grant to the most happy offspring of your Piety to flourish long in the Roman republic. The pay also of the soldiers has been so distributed by my aforesaid fellow-servant Scribo1600, in the presence also of the glorious Castus, magister militum, that all received with thanks the gifts of our lords under due discipline, and abstained from all murmuring such as was formerly wont to prevail among them.

Gregory to Severus, Scholasticus to the Exarch1601.

Those who assist judges and are bound to them by sincere attachment ought to advise them and suggest to them what may both save their souls and not derogate from their reputation. This being so, since we know with what sincere loyalty you love the most excellent Exarch, we have been careful to inform your Greatness of the things that have been done, that, being aware of them, you may move him to assent to them reasonably.

Know then that Agilulph, King of the Lombards, is not unwilling to conclude a general peace, if only the lord Patricius will consent to an arbitration. For he complains that many acts of violence were committed in his regions during the time of peace. And since, if reasonable grounds for arbitration should be found, he desires to have satisfaction made to himself, he also himself promises to make satisfaction in all ways, if it should appear that any wrong was committed on his side during the peace. Since then it is no doubt reasonable to agree to what he asks, there ought to be an arbitration, that, if any wrongs have been done on either side, they may be adjusted; so that it may be possible, with the protection of God, to establish a general peace; for how necessary for us all this is you well know. Act therefore wisely as you have been wont to do, that the most excellent Exarch may consent to this without delay, lest peace should appear to be refused by him, as should not be. For, should he be unwilling to consent, he indeed [Agilulph] again promises to conclude a special peace with us; but we know that divers islands and other places would undoubtedly in that case be ruined. However, let him [the Exarch] consider these things, and hasten to make peace, to the end that at any rate during this cessation of hostilities we may have some degree of quiet, and the forces of the republic may with the help of God be the better repaired for resistance.

Gregory to Anastasius, Bishop of Antioch.

Glory to God in the highest and on earth peace to men of good will (Luke ii. 14), because that great river which once had left the rocks of Antioch dry has returned at length to its proper channel, and waters the subject valleys that are near, so as also to bring forth fruit, some thirty-fold, some sixty-fold, and some an hundred-fold. For now there is no doubt that many flowers of souls are growing up in its valleys, and that they will come even to ripe fruit through the streams of your tongue. Wherefore with voice of heart and mouth from our inmost soul we render due praise to Almighty God, and rejoice in your Blessedness, not with you only, but with all who are subject to you. I have received the letters of your Holiness, to me most sweet and pleasant, while we ourselves, if I may so speak, are sweating under the same toil with you. And indeed I know how heavy must be to thee the burden of external cares after those heights of rest, wherein with the hand of the heart thou wert touching heavenly secrets. But remember that thou rulest an Apostolic See, and assuagest sorrow the more readily from being made all things to all men. In the Books of Kings, as your accomplished Holiness knows, a certain man is described who used either hand for the right hand (1 Chron. xii. 2). And, with regard to this, I am not doubtful about the lord Anastasius, of old my most sweet and most holy patron, that, while he draws earthly works to heavenly profit, he turns the left hand to the right hand’s use; so that his heavenly intentness may accomplish its work, so to speak, with the right hand, and also, when he is led in his care of temporal things towards the interests of justice, the left hand may acquire the strength of the right.

And indeed these things cannot be without heavy labour and trouble. But let us remember the labours of those who went before us; and what we endure will not be hard. For We must through many tribulations enter into the kingdom of God (Acts xiv. 22). And, We were pressed out of measure, yea and above strength, insomuch that we were weary even of life. But we ourselves, too, had the answer of death in ourselves, that we should not trust in ourselves (2 Cor. i. 8, 9). And yet The sufferings of this present time are not worthy to be compared with the supervening glory which shall be revealed in us (Rom. viii. 18). How then can we that are weak sheep pass without labour through the heat of this world wherein we know that even rams have suffered under heavy toil?

Further, what tribulations I suffer in this land from the swords of the Lombards, from the iniquities of judges, from the press of business, from the care of subjects, and also from bodily affliction, I am unable to express either by pen or tongue. Concerning which things 1602 See I. 7, note 5. Anastasius had now been recently restored to his patriarchal see. even though I might say something briefly, I hesitate, lest to your most holy Charity, while afflicted by your own tribulations, I should add mine also. But may Almighty God both in the abundance of His loving-kindness fill the mind of your most holy Blessedness with all comfort, and grant at some time, on account of your intercession, to unworthy me to rest from these evils which I suffer. Amen. Grace. These words, as you see, taken from what you had written, I insert in my epistles, that your Blessedness may perceive with regard to Saint Ignatius that he is not only yours, but also ours1603. For, as we have his master, the Prince of the apostles in common, so also no one of us ought to have to himself alone the disciple of this same Prince1604. Moreover, we have received your blessing1605, which is of sweet smell and of a good savour, with the feelings that were due to it. And we give thanks to Almighty God that what you do, what you say, and what you give, is fragrant and savoury. For your life therefore let us say together, let us say all, Glory to God in the highest, and on earth peace to men of good will.

Gregory to Mauricius, U+0026c.

The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). And the blessed Apostle Paul admonishes saying Be ye simple in evil and prudent in good (Rom. xvi. 19). And the Truth in person admonishes saying, Be ye prudent as serpents, and simple as doves (Matth. x. 16); thus shewing it to be very unprofitable if either prudence should be wanting to simplicity, or simplicity to prudence. In order, then, to make His servants instructed for all things He desired them to be both simple as doves, and prudent as serpents, that so both the cunning of the serpent might sharpen in them the simplicity of the dove, and the simplicity of the dove temper the cunning of the serpent.

I therefore, who am denounced in the most serene commands of my Lords as simple without the addition of prudence, as having been deceived by the cunning of Ariulph, am plainly and undoubtedly called silly; which I also myself acknowledge to be the case. For, though your Piety were silent, the facts cry out. For, if I had not been silly, I should by no means have come to endure what I suffer in this place among the swords of the Lombards. Moreover, in what I stated about Ariulph, that he was prepared with all his heart to come to terms with the republic, seeing that I am not believed, I am reproved also as having lied. But, although I am not a priest1606, I know it to be a grave injury to a priest that, being a servant of the truth, he should be believed to be deceitful. And I have been for some time aware that Nordulph is believed before me, and Leo before me, and that now easy credence is given to those who seem to be in your confidence more than to my assertions.

And indeed if the captivity of my land were not increasing day by day, I would gladly pass over in silence contempt and ridicule of myself. But this does afflict me exceedingly, that from my bearing the charge of falsehood it ensues also that Italy is daily led captive under the yoke of the Lombards. And, while my representations are in no wise believed, the strength of the enemy is increasing hugely. This however I suggest to my most pious lord, that he would think anything that is bad of me, but, with regard to the advantage of the republic and the cause of the rescue of Italy, not easily lend his pious ears to any one, but believe facts rather than words. Moreover, let not our lord, in virtue of his earthly power, too hastily disdain priests, but with excellent consideration, on account of Him whose ser- 1606 This may be an ironical allusion to something the Emperor had said in his letter to Gregory. vants they are, so rule over them as also to pay the reverence that is due to them. For in Holy Writ priests are sometimes called gods, and sometimes angels. For even through Moses it is said of him who is to be put upon his oath, Bring him unto the gods (Exod. xxii. 8); that is unto the priests. And again it is written, Thou shalt not revile the gods (Ib. 28), to wit, the priests. And the prophet says, The priest’s lips shall keep knowledge, and they shall seek the law at his mouth; for he is the angel of the Lord of hosts (Malach. ii. 7). Why, then, should it be strange if your Piety were to condescend to honour those to whom even God Himself in His word gives honour, calling them angels or gods?

Ecclesiastical history also testifies that, when accusations in writing against bishops had been offered to the Prince Constantine of pious memory, he received indeed the bills of accusation, but, calling together the bishops who had been accused, he burnt before their eyes the bills which he had received, saying, Ye are gods, constituted by the true God. Go, and settle your causes among you, for it is not fit that we should judge gods. Yet in this sentence, my pious Lord, he conferred more on himself by his humility than on them by the reverence paid to them. For before him there were pagan princes in the republic, who knew not the true God, but worshipped gods of wood and stone; and yet they paid the greatest honour to their priests. What wonder then if a Christian emperor should condescend to honour the priests of the true God, when pagan princes, as we have already said, knew how to bestow honour on priests who served gods of wood and stone? These things, then, I suggest to the piety of my Lords, not in my own behalf, but in behalf of all priests. For I am a man that is a sinner. And, since I offend against Almighty God incessantly every day, I surmise that it will be some amends for this at the tremendous judgment, that I am smitten incessantly every day by blows. And I believe that you appease the same Almighty God all the more as you more severely afflict me who serve Him badly. For I had already received many blows, and when the commands of my Lords came in addition, I found consolations that I was not hoping for. For, if I can, I will briefly enumerate these blows.

First, that the peace which without any cost to the republic I had made with the Lombards who were in Tuscany was withdrawn from me. Then, the peace having been broken, the soldiers were removed from the Roman city. And some indeed were slain by the enemy, but others were placed at Narnii and Perusium (Perugia); and Rome was left, that Perusium might be held. After this a still heavier blow was the arrival of Agilulph, so that I saw with my own eyes Romans tied by the neck with ropes like dogs, to be taken to France for sale. And, because we who were within the city under the protection of God escaped his hands, a ground was thence sought for making us appear culpable; to wit, because corn ran short, which cannot by any means be kept in large quantities for long in this city; as I have shewn more fully in another representation. On my own account indeed I was in no wise disturbed, since I declare, my conscience bearing me witness, that I was prepared to suffer any adversity whatever, so long as I came out of all these things with the safety of my soul. But for the glorious men, Gregory the præfect, and Castorius the military commander (magistro militum), I have been distressed in no small degree, seeing that they in no way neglected to do all that could be done, and endured most severe toil in watching and guarding the city during the siege, and, after all this, were smitten by the heavy indignation of my Lords. As to them, I clearly understand that it is not their conduct, but my person, that goes against them. For, having with me alike laboured in trouble, they are alike troubled after labour.

Now as to the Piety of my Lords holding out over me the formidable and terrible judgment of Almighty God, I beseech you by the same Almighty God to do this no more. For as yet we know not how any of us will stand there. And Paul, the excellent preacher, says, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (1 Cor. iv. 5). Yet this I briefly say, that, unworthy sinner as I am, I rely more on the mercy of Jesus when He comes than on the justice of your Piety. And there are many things that men are ignorant of with regard to this judgment; for perhaps He will blame what you praise, and praise what you blame. Wherefore among all these uncertainties I return to tears only, praying that the same Almighty God may both direct our most pious Lord with His hand and in that terrible judgment find him free from all defaults. And may He make me so to please men, if need be, as not to offend against His eternal grace1607.

Gregory to Constantina, U+0026c.

Knowing how my most serene Lady thinks about the heavenly country and the life of her soul, I consider that I should be greatly in fault were I to keep silence on matters that ought to be represented to her for the fear of God.

Having ascertained that there are many of the natives in the island of Sardinia who still, after the evil custom of their race, practise sacrifices to idols, and that the priests of the same island are sluggish in preaching our Redeemer, I sent thither one of the bishops of Italy, who with the co-operation of the Lord has brought many of the natives to the faith. But he has reported to me a sacrilegious proceeding, namely, that those in the island who sacrifice to idols pay a bribe to the judge for license to do this. And, when some of them had been baptized and had ceased sacrificing to idols, the same payment had been exacted by this same judge of the island, even after their baptism, which they had been previously accustomed to make for leave to sacrifice to idols. And, when the aforesaid bishop found fault with him, he replied that he had promised so large a suffragium1608 that he could not make it up except by aid from cases of this kind. But the island of Corsica is oppressed by such an excessive number of exactors and such a burden of exactions, that those who are in it are hardly able to make up what is exacted except by selling their children. Hence it ensues that the proprietors of this island, deserting the pious republic, are forced to take refuge with that most wicked nation of the Lombards. For what can they suffer from barbarians harder or more cruel than being so straitened and squeezed as to be compelled to sell their children? Moreover, in the island of Sicily one Stephen, chartularius of the maritime parts, is said to practise such illegalities and such oppressions, invading places that belong to various persons, and without any legal process putting up titles1609 on properties and houses, that, if I wished to tell every one of his doings that have come to my ears, I could not accomplish the task in a large volume.

Let my most serene Lady look to all these things wisely, and assuage the groans of the oppressed. For I suspect that these things have not come to your most pious ears. For if they could have reached them, they would by no means have continued until now. But they should be represented now at a suitable time to our most pious lord, that he may remove 1608 i.e. the payment to the imperial government required from judges or other functionaries in consideration of their appointment. “Suffragium. Pecuniæ quæ suffragii titulo ab Imperatoribus accipiebantur cum honores deferebant, quæ δεσποτικὰ; vocantur in formula jurisjurandi.—Novellæ Justiniani 8, cujus titulus est, ut judices sine suffragio fiant.” Du Cange. 1609 Titulos, i.e. notices put upon properties, asserting claim, or announcing sale, U+0026c. such and so great a burden of sin from his own soul, from the empire, and from his sons. I know he will say that whatever is collected from the aforesaid islands is transmitted to us for the expenses of Italy. But in reply to this I suggest that, even though less expenditure were bestowed on Italy, he should still rid his empire of the tears of the oppressed. For perhaps, too, such great expenditure in this land profits less than it might do because the money for it is collected with some admixture of sin. Let therefore our most serene Lords give orders that nothing be collected with sin. And I know that, though less is given for the advantage of the republic, the republic is thereby much aided. And though perhaps it may be less aided by a less expenditure, yet it is better that we should not live temporally, than that you should find any hindrance in the way of eternal life. For consider what must be the feelings, what the state of heart of parents, when they part with their children lest they should be tormented. But how one ought to feel for the children of others is well known to those who have children of their own. Let it then suffice for me to have briefly represented these things, lest, if your Piety were not to know what is being done in these parts, I should suffer for the guilt of my silence before the strict judge.

Gregory to Sebastian, Bishop of Sirmium.

I have received the most sweet and pleasant letter of thy Fraternity, which, though you are never absent from my heart, has nevertheless made your Holiness as it were present with me bodily. But I beseech Almighty God to protect you with His right hand, and to grant you a tranquil life here, and, when it shall please Him, eternal rewards. But I beg you, if you love me with that love wherewith you always loved me when we were together, to pray for me more earnestly, that so Almighty God may loose me from the bands of my sins, and make me to stand free in His sight, released from the burden of this corruption. For, however inestimable be the sweetness of the heavenly country for drawing one towards it, yet there are many sorrows in this life to impel us daily to the love of heavenly things. And these only please me exceedingly from the very fact that they do not allow anything to please me in this world.

For we can by no means describe, most holy brother, what we suffer in this land at the hands of your friend, the lord Romanus1610. Yet I may briefly say that his malice towards us has surpassed the swords of the Lombards; so that the enemies who kill us seem kinder than the judges of the republic, who by their malice, rapines, and deceits wear us out with anxiety. And to bear at the same time the charge of bishops and clergy, and also of monasteries and people, and to watch anxiously against the plots of the enemy, and to be ever suspicious of the deceitfulness and malice of the dukes; what labours and what sorrows all this involves, your Fraternity may the more truly estimate as you more purely love me who suffer these things

Furthermore, while addressing you with the greeting that I owe you, I inform you that it has come to my knowledge from the report of Boniface the defensor, that our brother the most holy lord Anastasius the patriarch1611 has wished to commit to you the government of the Church in one of his cities, and that you have refused your assent. This your feeling and your wisdom I most gladly approve of, and strongly commend; and I account you happy, and myself unhappy in having consented at such a time as this to undertake the government of the Church. If, however, by any chance, in condescension to your brethren, and as being intent on works of mercy, you should ever decide to consent to such a proposal, I beg you by no means to prefer any one else’s love to mine. For there are in the island of Sicily Churches without bishops, and, if by the guidance of God you are pleased to take the government of a Church, you will be able to do this better near the threshold of the blessed 1610 Romanus Patricius, the Exarch. 1611 Viz. of Antioch. apostle Peter, with his aid. But if you are not so pleased, remain happily as you are, that this resolution may continue in you; and pray for us unhappy ones. Now may Almighty God keep you under His protection, in whatever place it be His will that you should be, and bring you to heavenly rewards.

Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch.

When the excellent preacher says, As long as I am the apostle of the Gentiles I will honour my ministry (Rom. xi. 13); saying again in another place, We became as babes among you (1 Thess. ii. 7), he undoubtedly shews an example to us who come after him, that we should retain humility in our minds, and yet keep in honour the dignity of our order, so that neither should our humility be timid nor our elevation proud. Now eight years ago, in the time of my predecessor of holy memory Pelagius, our brother and fellow-bishop John in the city of Constantinople, seeking occasion from another cause, held a synod in which he attempted to call himself Universal Bishop. Which as soon as my said predecessor knew, he despatched letters annulling by the authority of the holy apostle Peter the acts of the said synod; of which letters I have taken care to send copies to your Holiness. Moreover he forbade the deacon who attended us the most pious Lords for the business of the Church to celebrate the solemnities of mass with our aforesaid fellow-priest. I also, being of the same mind with him, have sent similar letters to our aforesaid fellow-priest, copies of which I have thought it right to send to your Blessedness, with this especial purpose, that we may first assail with moderate force the mind of our before-named brother concerning this matter, wherein by a new act of pride, all the bowels of the Universal Church are disturbed. But, if he should altogether refuse to be bent from the stiffness of his elation, then, with the succour of Almighty God, we may consider more particularly what ought to be done.

For, as your venerable Holiness knows, this name of Universality was offered by the holy synod of Chalcedon to the pontiff of the Apostolic See which by the providence of God I serve1612. But no one of my predecessors has ever consented to use this so profane a title; since, forsooth, if one Patriarch is called Universal, the name of Patriarch in the case of the rest is derogated. But far be this, far be it from the mind of a Christian, that any one should wish to seize for himself that whereby he might seem in the least degree to lessen the honour of his brethren. While, then, we are unwilling to receive this honour when offered to us, think how disgraceful it is for any one to have wished to usurp it to himself perforce.

Wherefore let not your Holiness in your epistles ever call any one Universal, lest you detract from the honour due to yourself in offering to another what is not due. Nor let any sinister suspicion make your mind uneasy with regard to our most serene lords, inasmuch as he fears Almighty God, and will in no way consent to do anything against the evangelical ordinances, against the most sacred canons. As for me, though separated from you by long spaces of land and sea, I am nevertheless entirely conjoined with you in heart. And I trust 1612 Cf. V. 18, and note. that it is so in all respects with your Blessedness towards me; since, when you love me in return, you are not far from me. Hence we give thanks the more to that grain of mustard seed (Matth. xiii. 31, 32), for that from what appeared a small and despicable seed it has been so spread abroad everywhere by branches rising and extending themselves from the same root that all the birds of heaven may make their nests in them. And thanks be to that leaven which, in three measures of meal, has leavened in unity the mass of the whole human race (Matth. xiii. 33); and to the little stone, which, cut out of the mountain without hands, has occupied the whole face of the earth (Dan. ii. 35), and which to this end everywhere distends itself, that from the human race reduced to unity the body of the whole Church might be perfected, and so this distinction between the several members might serve for the benefit of the compacted whole.

Hence also we are not far from you, since in Him who is everywhere we are one. Let us then give thanks to Him who, having abolished enmities, has caused that in His flesh there should be in the whole world one flock, and one sheepfold under Himself the one shepherd; and let us be ever mindful how the preacher of truth admonishes us, saying, Be careful to keep the unity of the spirit in the bond of peace (Ephes. iv. 3), and, Follow peace with all men, and holiness, without which no man shall see God (Hebr. xii. 14). And he says also to other disciples, If it be possible, as much as lieth in you, having peace with all men (Rom. xii. 18). For he sees that the good cannot have peace with the bad; and therefore, as ye know, he premised, If it be possible.

But, because peace cannot be established except on two sides, when the bad fly from it, the good ought to keep it in their inmost hearts. Whence also it is admirably said, As much as lieth in you; meaning that it should remain in us even when it is repelled from the hearts of evil men. And such peace we truly keep, when we treat the faults of the proud at once with charity and with persistent justice, when we love them and hate their vices. For man is the work of God; but vice is the work of man. Let us then distinguish between what God and what man has made, and neither hate the man on account of his error nor love the error on account of the man.

Let us then with united mind attack the evil of pride in the man, that from his enemy, that is to say his error, the man himself may first be freed. Our Almighty Redeemer will supply strength to charity and justice; He will supply to us, though placed far from each other, the unity of His Spirit; even He by whose workmanship the Church, having been constructed as it were after the manner of the ark with the four sides of the world, and bound together with the compacture of incorruptible planks and the pitch of charity, is disturbed by no opposing winds, by the swelling of no billow coming from without.

But inasmuch as, with His grace steering us, we ought to seek that no wave coming upon us from without may throw us into confusion, so ought we to pray with all our hearts, dearest brethren, that the right hand of His providence may draw out the accumulation of internal bilgewater within us. For indeed our adversary the devil, who, in his rage against the humble, as a roaring lion walketh about seeking whom he may devour (1 Pet. v. 8), no longer, as we perceive, walks about the folds but so resolutely fixes his teeth in certain neces- sary members of the Church that, unless with the favour of the Lord, the heedful crowd of shepherds unanimously run to the rescue, no one can doubt that he will soon tear all the sheepfold; which God forbid. Consider, dearest brethren, who it is that follows close at hand, of whose approach such perverse beginnings are breaking out even in priests. For it is because he is near of whom it is written, He is king over all the sons of pride (Job xli. 25)—not without sore grief I am compelled to say it—that our brother and fellow-bishop John, despising the Lord’s commands, apostolical precepts, and rules of Fathers, attempts through elation to be his forerunner in name.

But may Almighty God make known to your Blessedness with what sore groaning I am tormented by this consideration; that he, the once to me most modest man, he who was beloved of all, he who seemed to be occupied in alms, deeds, prayers, and fastings, out of the ashes he sat in, out of the humility he preached, has grown so boastful as to attempt to claim all to himself, and through the elation of a pompous expression to aim at subjugating to himself all the members of Christ, which cohere to one Head only, that is to Christ. Nor is it surprising that the same tempter who knows pride to be the beginning of all sin, who used it formerly before all else in the case of the first man, should now also put it before some men at the end of virtues, so as to lay it as a snare for those who to some extent seemed to be escaping his most cruel hands by the good aims of their life, at the very goal of good work, and as it were in the very conclusion of perfection.

Wherefore we ought to pray earnestly, and implore Almighty God with continual supplications, that He would avert this error from that man’s soul, and remove this mischief of pride and confusion from the unity and humility of the Church. And with the favour of the Lord we ought to concur, and make provision with all our powers, lest in the poison of one expression the living members in the body of Christ should die. For, if this expression is suffered to be allowably used, the honour of all patriarchs is denied: and while he that is called Universal perishes per chance in his error, no bishop will be found to have remained in a state of truth.

It is for you then, firmly and without prejudice, to keep the Churches as you have received them, and not to let this attempt at a diabolical usurpation have any countenance from you. Stand firm; stand secure; presume not ever to issue or to receive writings with the falsity of the name Universal in them. Bid all the bishops subject to your care abstain from the defilement of this elation, that the Universal Church may acknowledge you as Patriarchs not only in good works but also in the authority of truth. But, if perchance adversity is the consequence, we ought to persist unanimously, and show even by dying that in case of harm to the generality we do not love anything of our own especially. Let us say with Paul, To me to live is Christ, and to die is gain (Philip. i. 21). Let us hear what the first of all pastors says; If ye suffer anything for righteousness’ sake, happy are ye (1 Pet. iii. 14). For believe me that the dignity which we have received for the preaching of the truth we shall more safely relinquish than retain in behalf of the same truth, should case of necessity require it. Finally, pray for me, as becomes your most dear Blessedness, that I may shew forth in works what I am thus bold to say to you.

Gregory to Andrew, U+0026c.

We have been desirous of carrying out the wish of the most excellent the lord Patrician as to the person of Donatus, the archdeacon; but, seeing that it is very dangerous to the soul to lay hands on any one rashly, we took care to examine by a thorough investigation into his life and deeds. And, since many things have been discovered, as we have written to the said lord Patrician, which remove him far from the episcopate, we, fearing the judgment of God, have not thought fit to consent to his ordination. But neither have we presumed to ordain John, the presbyter, who is ignorant of the psalms, since this circumstance certainly shewed him to be too little in earnest about himself. These, then, being excluded, when we had urged the parties to choose some one from among their own people1614, and they declared that they had no one fit for this office, and when we together with them were the more distressed, they at length, with one common voice and consent, repeatedly solicited our venerable brother the presbyter Marinianus, who they learnt had been associated with me for a long time in a monastery. He, shrinking from the office, was at last, by various means, with difficulty persuaded to give assent to their petition. And, since we were well acquainted with his life, and knew him to be solicitous in winning souls, we did not delay his ordination. Let, therefore, your Glory receive him as is becoming, and extend to his newness the aid of your succour. For to all, as you know, newness in any office whatever is very trying. But I have great confidence that Almighty God, who has vouchsafed to put him over His flock, will both stimulate him to give heed to what is inward, and comfort him with the loving-kindness of His grace for administering what is outward. But, inasmuch as, after his long enjoyment of quiet, his newness, as we have before said, will without doubt expose him to perturbation, I beg that, when he shall come to you flying from the whirlwinds of secular storms, he may always find in your heart a haven of rest, and be cheered by the boon of your charity. But you will soon learn how much you will find yourselves able to agree; for he comes unwillingly to the episcopate1615.

Gregory to Leander, Bishop of Hispalis (Seville).

With what ardour I am athirst to see thee thou readest in the tables of thine own heart, since thou lovest me exceedingly. But since I cannot see thee, separated as thou art from me by long tracts of country, I have done what charity towards thee dictated, namely to transmit to thy Holiness, on the arrival here of our common son Probinus the presbyter, the book of Pastoral Rule, which I wrote at the commencement of my episcopate, and the books which thou knewest I had already composed on the exposition of the blessed Job. Some sheets indeed of the third and fourth parts of that work I have not sent to thy Charity, having already given those sheets only of the said parts to monasteries. These, then, which I send let thy Holiness earnestly peruse, and more earnestly deplore my sins, lest it be to my more serious blame that I am seen as it were to know what I omit to do. But with how great tumults of business I am oppressed in this Church the very brevity of my epistle will signify to thy Charity, seeing that I say so little to him whom more than all I love.

Gregory to John, Archbishop of the Corinthians.

The equity and solicitude of Secundinus our brother and fellow-bishop, which had been well known to us of old, is shewn also by the tenor of your letters. In this matter he has greatly pleased us, and made us glad, in that in the cause of Anastasius1616, once bishop, which we charged him to enquire into, he has both exercised his vigilance diligently and judged the crimes that were discovered as justice required, and as was right. But in all these things we return thanks to Almighty God for that, when certain accusers held back, He brought the truth to his knowledge, lest the originator of such great crimes should escape detection. But seeing that, in the sentence wherein it is evident that the above-named Anastasius has been justly condemned and deposed, our above-named brother and fellowbishop has visited the offence of certain persons in such a manner as to reserve them for our judgment, we therefore have seen fit to signify by this present epistle what is to be held to and observed concerning them.

As to Paul the deacon then, the bearer of these presents, although his fault is exceedingly to his shame and discredit—namely, that deluded by promises, he held back from accusation of his late bishop who has been lately deposed, and that, in the eagerness of cupidity, he consented, against his own soul, to keep silence rather than declare the truth—yet, since it befits us to be more kind than strict, we pardon him this fault, and decide that he is to be received again into his rank and position. For we believe that the affliction which he has endured since the time of the sentence being pronounced may suffice for the punishment of this fault. But as to Euphemius and Thomas, who received sacred orders for relinquishing their accusation, it is our will that they be deprived of these sacred orders, and, having been deposed from them, so continue; and we decree that they shall never, under any pretext or excuse, be restored to sacred orders. For it is in the highest degree improper, and contrary to the rule of ecclesiastical discipline, that they should enjoy the dignity which they have received, not for their merits, but as the reward of wickedness. Yet, inasmuch as it is fit for us to incline to mercy more than to strict justice, it is our will that the same Euphemius and Thomas be restored to the rank and position, but to that only, from which they had been promoted to sacred orders, and receive during all the days of their life the stipends of these positions, as they had been before accustomed. Further, as to Clematius the reader, I appoint, 1616 Anastasius, bishop of the Metropolitan See of Corinth, had been deposed for some serious crime, the nature of which is not mentioned, Secundinus, bishop of some other see, having apparently been commissioned by Gregory to investigate the charges against him. John, to whom this letter is addressed had now succeeded him. See also Epp. LVII., LVIII. from a like motive of benignity, that he is to be restored to his rank and position. To all these also, that is, to Paul the deacon, to Euphemius, Thomas, and Clematius, let your Fraternity take care to supply their emoluments, according to the rank and position in which each of them is, as each has been accustomed to receive them, from this present thirteenth indiction without any diminution. Inasmuch, therefore, as the above-named Paul the deacon asserts that he expended much for the advantage of your Church, and desires to be aided by the succour of your Fraternity for recovery of the same, we exhort that, if this is so, you should concur with him in all possible ways, and support him with your aid, for recovering what he has given, since no reason allows that he should unjustly suffer loss in what he has expended for the advantage of the generality. Furthermore, let your Fraternity restore without delay the three pounds of gold which, at the instance of our above-named brother and fellow-bishop Secundinus, it appears that the said Paul the deacon gave for the benefit of your Church, lest (which God forbid) you should seem to burden him, not reasonably, but out of mere caprice.

Gregory to Virgilius, Bishop of Arelate (Arles).

O how good is charity, which through an image in the mind exhibits what is absent as present to ourselves, through love unites what is divided, settles what is confused, associates things that are unequal, completes things that are imperfect! Rightly does the excellent preacher call it the bond of perfectness; since, though the other virtues indeed produce perfectness, yet still charity binds them together so that they can no longer be loosened from the heart of one who loves. Of this virtue, then, most dear brother, I find thee to be full, as both those who came from the Gallican parts and the words also of thy letter addressed to me testify to me of thee.

Now as to thy having asked therein, according to ancient custom, for the use of the pallium and the vicariate of the Apostolic See, far be it from me to suspect that thou hast sought eminence of transitory power, or the adornment of external worship, in our vicariate and in the pallium. But, since it is well known to all whence the holy faith proceeded in the regions of Gaul, when your Fraternity asks for a repetition of the old custom of the Apostolic See, what is it but that a good offspring reverts to the bosom of its mother?1617 With willing mind therefore we grant what has been asked for, lest we should seem either to withdraw from you anything of the honour due to you, or to have despised the petition of our most excellent son king Childebert. But the present state of things requires the greater earnestness, that with increase of dignity solicitude also may advance, and watchfulness in the custody of others may grow, and the merits of your life may serve as an example to your subjects, and that your Fraternity may never seek your own through the dignity ac- 1617 Gregory here asserts the view of his day, which after his manner he takes for granted that Gaul had derived its Christianity from Rome. Similarly, long before him, pope Zosimus (417–418), writing to the bishops of Gaul in support of the jurisdiction over them of Patroclus of Arles, speaks of such jurisdiction being of ancient right, derived from Trophimus having been sent from Rome as first bishop of Arles, and all Gaul having received the stream of faith from that fountain. Gregory of Tours (Hist. Franc. i. 28), referring to Passio S. Saturnini Episc. Solos., speaks of seven missionary bishops having been sent from Rome to Gaul “Decio et Grato consulibus,” i.e. a.d. 250, including Trophimus, who is said to have founded the see of Arles. But the see of Arles must have existed before the date assigned, since it appears from Cyprian (Ep. VI. 7), that in 254 Marcian had long been its bishop. And generally, the well-known differences of the Gallican liturgy and usages from the Roman, to which pope Gregory himself alludes in his letter to Augustine (XI. 64), as well as Irenæus of Lyons, in the second century, being said to have been a disciple of Polycarp points to an Asiatic rather than Roman origin of the Church in Gaul. corded you, but the gains of the heavenly country. For you know what the blessed apostle says, groaning, For all seek their own, not the things which are Jesus Christ’s (Philip. ii. 21).

For I have learnt from information given me by certain persons that in the parts of Gaul and Germany no one attains to holy orders except for a consideration given. If this is so, I say it with tears, I declare it with groans, that, when the priestly order has fallen inwardly, neither will it be able to stand outwardly for long. For we know from the Gospel what our Redeemer in person did; how He went into the temple, and overthrew the seats of them that sold doves (Matth. xxi. 12). For to sell doves is to receive a temporal consideration for the Holy Spirit, whom, being consubstantial with Himself, God Almighty gives to men through the imposition of hands. From which evil what follows is already intimated. For of those who presumed to sell doves in the temple of God the seats fell by God’s judgment.

And in truth this transgression is propagated with increase among subordinates. For he who is promoted to any sacred order for a price, being already corrupted in the very root of his advancement, is the more ready to sell to others what he has bought. And where is that which is written, Freely ye have received, freely give (Matth. x. 8)?

And, seeing that the simoniacal heresy was the first to arise against the holy Church, why is it not considered, why is it not seen, that whoso ordains any one for money, causes him in advancing him, to become a heretic?

Another very detestable thing has also been reported to us; that some persons, being laymen, through desire of temporal glory, are tonsured on the death of bishops, and all at once are made priests. In such cases it is already known what manner of man he is who attains to priesthood, passing suddenly from a lay estate to sacred leadership. And one who has never served as a soldier fears not to become a leader of the religious1618. How is that man to preach who has perhaps never heard any one else preach? Or how shall he correct the ills of others who has never yet bewailed his own? And, where Paul the apostle prohibits a neophyte from coming to sacred orders, we are to understand that, as one was then called a neophyte who had been newly planted in the faith, so we now reckon among neophytes one who is still new in holy conversation.

Moreover, we know that walls after being built, are not made to carry a weight of timber till they are dried of the moisture of their newness, lest, if a weight be put on them before they are settled, it bear down the whole fabric together to the ground. And, when we cut trees for a building, we wait for the moisture of their greenness to be first dried out, lest, if the weight of the fabric is imposed on them while still fresh, they be bent from their very newness, and be the sooner broken and fall down from having been elevated prematurely. 1618 Religiosorum. The appellation is applied to persons generally who gave themselves to a religious life, including monks, nuns, dedicated virgins, and the like. It must be here taken to include the clergy. Why, then, is not this scrupulously seen to among men, which is so carefully considered even in the case of timber and stones?

On this account your Fraternity must needs take care to admonish our most excellent son king Childebert that he remove entirely the stain of this sin from his kingdom, to the end that Almighty God may give him the greater recompense with Himself as He sees him both love what He loves and shun what He hates.

And so we commit to your Fraternity, according to ancient custom, under God, our vicariate in the Churches which are under the dominion of our most excellent son Childebert1619, with the understanding that their proper dignity, according to primitive usage, be preserved to the several metropolitans. We have also sent a pallium for thy Fraternity to use within the Church for the solemnization of mass only. Further, if any one of the bishops should by any chance wish to travel to any considerable distance, let it not be lawful for him to remove to other places without the authority of thy Holiness. If any question of faith, or it may be relating to other matters, should have arisen among the bishops, which cannot easily be settled, let it be ventilated and decided in an assembly of twelve bishops. But, if it cannot be decided after the truth has been investigated, let it be referred to our judgment.

Now may Almighty God keep you under His protection, and grant unto you to preserve by your behaviour the dignity that you have received. Given the 12th day of August, Indiction 13.

Gregory to all the Bishops of Gaul who are under the kingdom of Childebert1620.

To this end has the provision of the divine dispensation appointed that there should be diverse degrees and distinct orders, that, while the inferiors shew reverence to the more powerful and the more powerful bestow love on the inferiors, one contexture of concord may ensue of diversity, and the administration of all several offices may be properly borne. Nor indeed could the whole otherwise subsist; unless, that is, a great order of differences of this kind kept it together. Further, that creation cannot be governed, or live, in a state of absolute equality we are taught by the example of the heavenly hosts, since, there being angels and also archangels, it is manifest that they are not equal; but in power and rank, as you know, one differs from another. If then among these who are without sin there is evidently this distinction, who of men can refuse to submit himself willingly to this order of things which he knows that even angels obey? For hence peace and charity embrace each other mutually, and the sincerity of concord remains firm in the reciprocal love which is well pleasing to God.

Since, then, each single duty is then salubriously fulfilled when there is one president who may be referred to, we have therefore perceived it to be opportune, in the Churches that are under the dominion of our most excellent son king Childebert, to give our vicariate jurisdiction, according to ancient custom, to our brother Virgilius, bishop of the city of Arelate, to the end that the integrity of the catholic faith, that is of the four holy synods, may be preserved under the protection of God with attentive devotion, and that, if any contention should by chance arise among our brethren and fellow-priests, he may allay it by the rigour of his authority with discreet moderation, as representing the Apostolic See. We have also charged him that, if such a dispute should arise in any cases as to require the presence of others, he should assemble our brethren and fellow-bishops in competent number, and discuss the matter salubriously with due regard to equity, and decide it with canonical integrity. But if a contention (which may the Divine power avert) should happen to arise on matters of faith, or any business come up about which there may perchance be serious doubt, and he should be in need of the judgment of the Apostolic See in place of his own greatness, we have directed him that, having diligently enquired into the truth, he should take care to bring the question under our cognizance by a report from himself, to the end that it may be terminated by a suitable sentence so as to remove all doubt.

And, since it is necessary that the bishops should assemble at suitable times for conference before him to whom we have granted our vicariate jurisdiction as often as he may think it, 1620 See preceding Epistle, note 9. we exhort that none of you presume to be disobedient to his orders, or defer attending the general conclave, unless perchance bodily infirmity should prevent any one, or a just excuse in any case should allow his absence. Yet let such as are unavoidably prevented from attending the synod send a presbyter or a deacon in their stead, to the end that the things that, with the help of God, may be decided by our vicar, may come to the knowledge of him who is absent by a faithful report through the person whom he had sent, and be observed with unshaken steadfastness, and that there be no occasion of excuse for daring to violate them.

About this also we take the precaution of warning you, that none of you may attempt in any way to depart to places at any great distance without the authority of our aforesaid brother and fellow-bishop Virgilius, knowing that the orders of our predecessors, who granted vicariate jurisdiction to his predecessors, undoubtedly lay this down.

Furthermore, we exhort that each one of you give careful attention to his own office, so that he who desires to receive the reward promised for feeding the sheep may guard the flock committed to him with carefulness and prayer, lest the prowling wolf should invade and tear the sheep entrusted to him, and there should be in the retribution punishment instead of reward. We hope, therefore, most dear brethren, and we entreat Almighty God with all our prayers, that He would make you to be fervent more and more in the constancy of His love, and grant you especially to be retained in the peace of the Church, and in agreement together.

It has been reported to us that some are promoted to sacred orders through simoniacal heresy; and we have ordered our above-written brother and fellow-bishop Virgilius that this must be altogether prohibited; and, that your Fraternity may know and studiously observe this, our letter to him is to be read in your presence. Given the 12th day of August, Indiction 13.

Gregory to Childebert, king of the Franks1621.

The letter of your Excellency has made us exceedingly glad, testifying as it does that you are careful, with pious affection, of the honour and reverence due to priests. For you thus shew to all that you are faithful worshippers of God, while you love His priests with the acceptable veneration that is due to them, and hasten with Christian devotion to do whatever may advance their position. Whence also we have received with pleasure what you have written, and grant what you desire with willing mind; and accordingly we have committed, with the favour of God, our vicariate jurisdiction to our brother Virgilius, bishop of the city of Arelate, according to ancient custom and your Excellency’s desire; and have also granted him the use of the pallium, as has been the custom of old.

But, inasmuch as some things have been reported to us which greatly offend Almighty God, and confound the honour and reverence due to the priesthood, we beg that they may be in every way amended with the support of the censure of your power, lest, while headstrong and perverse doings run counter to your devotion, your kingdom, or your soul (which God forbid) be burdened by the guilt of others.

Further, it has come to our knowledge that on the death of bishops some persons from being laymen are tonsured, and mount to the episcopate by a sudden leap. And thus one who has not been a disciple is in his inconsiderate ambition made a master. And, since he has not learned what to teach, he bears the office of priesthood only in name; for he continues to be a layman in speech and action as before. How, then, is he to intercede for the sins of others, not having in the first place bewailed his own? For such a shepherd does not defend, but deceives, the flock; since, while he cannot for very shame try to persuade others to do what he does not do himself, what else is it but that the Lord’s people remains a prey to robbers, and catches destruction from the source whence it ought to have had a great support of wholesome protection? How bad and how perverse a proceeding this is let your Excellency’s Highness consider even from your own administration of things. For it is certain that you do not put a leader over an army unless his work and his fidelity have first been apparent; unless the virtue and industry of his previous life have shewn him to be a fit person. But, if the command of an army is not committed to any but men of this kind, it is easily gathered from this comparison of what sort a leader of souls ought to be. But it is a reproach to us, and we are ashamed to say it, that priests snatch at leadership who have not seen the very beginning of religious warfare.

Gregory to Marinianus, Bishop of Ravenna.

Moved by the benevolence of the Apostolical See and the order of ancient custom, we have thought fit to grant the use of the pallium to thy Fraternity, who art known to have undertaken the office of government in the Church of Ravenna1622. And remember thou to use it in no other way but in the proper Church of thy city, when the sons (i.e. laity) have been already dismissed, as thou art proceeding from the audience chamber1623 to celebrate the sacred solemnities of mass; but, when mass is finished, thou wilt take care to lay it by again in the audience chamber. But outside the Church, we do not allow thee to use it any more, except four times in the year, in the litanies which we named to thy predecessor John; giving thee at the same time this admonition; that, as through the Lord’s bounty thou hast obtained from us the use of an adornment of this kind to the honour of the priestly office, so thou strive to adorn also the office undertaken by thee to the glory of Christ with probity of manners and of deeds. For thus wilt thou be conspicuous for two adornments answering to each other, if with such a vesture of the body as this the good qualities also of thy soul agree. For all privileges also which appear evidently to have been formerly granted to thy Church we confirm by our authority, and decree that they continue inviolate.

Gregory to John, Bishop of the Corinthians

Now that our God, from whom nothing is hidden, having cast out an atrocious plague of pollution from the government of His Church1624, has been pleased to advance you to the rule thereof, there is need of anxious precaution on your part that the Lord’s flock, after the wounds and various evils inflicted by its former shepherd, may find consolation and wholesome medicine in your Fraternity. Thus, then, let the hand of your action wipe away the stain of the previous contagion, so as to suffer no traces even to remain of that execrable wickedness.

Let, therefore, your solicitude towards your subjects be worthy of praise. Let discipline be exhibited with gentleness. Let rebuke be with discernment. Let kindness mitigate wrath; let zeal sharpen kindness: and let one be so seasoned with the other that neither immoderate punishment afflict more than it ought, nor again laxity impair the rectitude of discipline. Let the conduct of your Fraternity be a lesson to the people committed to you. Let them see in you what to love, and perceive what to make haste to imitate. Let them be taught how to live by your example. Let them not deviate from the straight course through your leading; let them find their way to God by following you; that so thou mayest receive as many rewards from the Saviour of the human race as thou shalt have won souls for Him. Labour therefore, most dear brother, and so direct the whole activity of thy heart and soul, that thou mayest hereafter be counted worthy to hear, Well done, thou good and faithful servant: enter thou into the joy of thy Lord (Matth. xxv. 21).

As you requested in your letter which we received through our brother and fellowbishop Andrew, we have sent you the pallium, which it is necessary that you should so use as your predecessors, by the allowance of our predecessors, are proved to have used it.

Furthermore, it has come to our ears that in those parts no one attains to any sacred order without the giving of a consideration. If this, is so, I say with tears, I declare with groans, that, when the priestly order has fallen inwardly, neither will it stand long outwardly. For we know from the Gospel what our Redeemer in person did; how He went into the temple, and overthrew the seats of them that sold doves (Matth. xxi. 12). For to sell doves is to receive a temporal consideration for the Holy Spirit, whom, being consubstantial with Himself, Almighty God gives to men through imposition of hands. And what follows from this evil, as I have said before, is intimated; for the seats of those who presumed to sell doves in the temple of God fell by the judgment of God. And in truth this transgression is propagated with increase among subordinates. For one who attains to a sacred dignity 1624 See above, V. 52, and Ep. LVIII., below. tainted in the very root of his promotion is himself the more prepared to sell to others what he has bought. And where then is that which is written, Freely ye have received; freely give (Matth. x. 8)? And, since the simoniacal heresy was the first to arise against holy Church, why is it not considered, why is it not seen, that whosoever ordains any one for a price in promoting him causes him to become a heretic? Seeing, then, that the holy universal Church utterly condemns this most atrocious wickedness, we exhort your Fraternity in all ways to repress, with all the urgency of your solicitude, this so detestable and so huge a sin in all places that are under you. For, if we shall perceive anything of the kind to be done henceforth, we will correct it, not with words, but with canonical punishment; and we shall begin to have a different opinion of you; which ought not so to be.

Further, your Fraternity knows that formerly the pallium was not given except for a consideration received. But, since this was incongruous, we held a council before the body of the blessed Peter, Prince of the apostles, and forbade under a strict interdiction the receiving of anything, as well for this as for ordinations.

It is your duty then, that neither for a consideration, nor for favour or the solicitation of certain persons, you consent to any persons being advanced to sacred orders. For it is a grave sin, as we have said, and we cannot suffer it to continue without reproof.

I delayed receiving the above named Andrew, our brother and fellow-bishop, because by the report of our brother and fellow-bishop Secundinus we learnt that he had forged letters, as to himself from us, in the proceedings against John of Larissa1625. And, unless your goodness had induced us, we would on no account have received him. Given the 15th day of the month of August, Indiction 13.

Gregory to all bishops constituted in the province of Helladia.

I return thanks with you, dearest brethren, to Almighty God, who has caused the hidden sore which the ancient enemy had introduced to come to the knowledge of all, and has cut it away by a wholesome incision from the body of His Church. Herein we have cause both to rejoice and to mourn; to rejoice, that is, for the correction of a crime, but to mourn for the fall of a brother. But, since for the most part the fall of one is wont to be the safeguard of another, whosoever fears to fall, let him give heed to this, that he afford no way of approach to the enemy, nor think that deeds done lie hidden. For the Truth proclaims, There is nothing hidden that shall not be revealed (Matth. x. 26). For this voice is already the herald of our doings, and He himself, being witness, brings in all ways to public view what is done in secret. And who may strive to hide his deeds before Him Who is both their witness and their judge? But, since sometimes, when one thing is attended to, another is not guarded against, it behoves every one to be watchful against all the snares of the enemy, lest, while he conquers in one point he be vanquished in another. For an earthly enemy too, when he desires to invade fortified places, thus employs the art of warfare. For indeed he lays ambushes latently; but shews himself as though entirely bent on the storming of one place, so that, while there is a running together for defence of that place where the danger is imminent, other places about which there is no suspicion may be taken. And the result is, that he who, when perceived, was repulsed by the valour of his opponent, obtains by stealth what he could not obtain by fighting. But, since in all these things there is need of the aid of divine protection, let every one of us cry to the Lord with the voice of the heart, saying, Lord, remove not Thy help far from me; Look Thou to my defence (Ps. xxi. 20)1627. For it is manifest that, unless He Himself should help, and defend those who cry to Him, our enemy cannot be vanquished.

Furthermore, know ye that, having received the letter of your Charity through Andrew our brother and fellow-bishop, we have transmitted the pallium to John our brother, the bishop of the Corinthians; whom it is by all means fitting that you should obey, especially as the order of ancient custom claims this, and his good qualities, to which you yourselves bear testimony, invite it. For from the account given me by certain persons I have learnt that in those parts no one attains to any sacred order without the giving of a consideration. If this is so, I say with tears, I declare with groans, that, when the priestly order has fallen inwardly, neither will it be able to stand long outwardly. For we know from the Gospel what 1626 Meaning, we may suppose, the province of Achaia, of which Corinth was the metropolis. 1627 In English Bible, xxii. our Redeemer did in person; how He went into the temple, and overthrew the seats of them that sold doves. For in truth to sell doves is to receive a temporal consideration for the Holy Spirit, whom, being consubstantial with Himself, Almighty God gives to men through imposition of hands. And, as I have said before, what follows from this evil is intimated; for the seats of them that presumed to sell doves in the temple of God fell by God’s judgment. And in truth this transgression is propagated with increase among subordinates. For he who is advanced to a sacred order already tainted in the very root of his promotion is himself more prepared to sell to others what he has bought. And where is that which is written, Freely ye have received; freely give (Matth. x. 8)? And, since the simoniacal heresy was the first to arise against the holy Church, why is it not considered, why is it not seen, that whosoever ordains any one for a price in promoting him causes him to become a heretic? And so we exhort that none of you suffer this to be done any more; or dare to promote any to sacred orders for the favour or supplication of any person, except such a one as the character of his life and actions has shewn to be worthy. For, if we should perceive the contrary in future, know ye that it will be repressed with strict and canonical punishment. Given on the 15th day of the month of August, Indiction 13.

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 fellowbishop Marinianus1628; saying that this our brother venerates the holy synod of Chalcedon less than becomes him1629. 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.

Gregory to Maximus, pretender to the Church of Salona1630.

As often as anything is said to have been done contrary to ecclesiastical 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 thee, 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.

Gregory to Brunichild, Queen of the Franks1631.

The laudable and God-pleasing goodness of your Excellence is manifested both by your government of your kingdom and by your education of your son1632. 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 nations1633, 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.

Gregory to Childebert, King of the Franks1635.

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 Candidus1636 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 neck1637.

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 country1638, may be expended profitably in its own locality. Further, if you should succeed in getting anything from the moneys accruing to revenue which are called ablatæ1639, 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.

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 haste 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, he 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, U+0026c. [See Lib. V. Ep. 53, to “become a heretic”]1640. On this account I admonish and conjure you to be altogether attentive to this, that no giving of 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 1640 This form of protest against simony is found, in the same words, in several other letters. 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.

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.

Gregory to Montana, U+0026c.

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 unciæ, which the presbyter Gaudiosus by the disposition of his last will is known to have left to thee in the way of institution1641, 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 unciæ 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 se- 1641 Institutionis; a legal term, denoting apparently the constituting of a person as an inheriter. curity 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.

Gregory to Narses, U+0026c.

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 Manichæus. But he who has noted some places as heretical by a mark set against them slips also himself into Pelagian heresy; for he has 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 that it 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 joy1643. 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,1644 so something of the kind has been done with regard to the 1642 On the case of John of Chalcedon and Athanasius of Isaura, referred to in this and the three following letters, see III. 53, note 9. 1643 Cf. VII. 34 and IX. 49, where the same argument, in nearly the same words, is set forth. 1644 The reference may be to Canon xxviii. of the Council of Chalcedon, assigning rank and jurisdiction to the patriarchs of Constantinople, which was protested against by the Roman legates at the Council and afterwards disallowed by Pope Leo. It is omitted in the Latin version of the canons published by Dionysius Exiguus about the beginning of the sixth century, though it had been in the Prisca Versio which he amended. It appears as if Gregory, not finding it in the Latin version before him, supposed it to have been interpolated at Constantinople; 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 so many thorns, that thou mayest, unhurt, gather those flowers which the Lord hath chosen

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 withhold your succour.

Gregory to Mauricius, U+0026c.

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 the 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.

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.

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.

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 baptistery1645, 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.

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 appealed to a superior authority, and sought to have the rights of his case determined before it. Nay, but dost thou not thyself know that the case which arose on the part of the presbyter John against John of Constantinople, our brother and fellow-bishop, came before the Apostolic See, and was decided by our sentence?1646 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 sword1647 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.

Gregory to Maximus, intruder in the Church of Salona1648.

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 wert 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 1648 See III. 47, note 2. 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 thoroughly 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 Salona1649, 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.

Gregory to his most beloved sons, the clergy and nobles dwelling at Salona1650.

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 fellowbishop 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 1650 See III. 47, note 2. 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.

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.

Gregory to Marinianus, Bishop of Ravenna1652.

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 for money 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 not gold, 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.

Gregory to Secundus, servant of God at Ravenna1653.

Now that Castorius1654 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 various islands are already placed in great danger.

Stir up with such words as thou canst use our brother the bishop Marinianus1655: for I suspect 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, he 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 I was able to dictate as his adviser in worldly 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 Love speak to him about all these things 1653 Gregory appears to have communicated with this Secundus, rather than with the bishop of Ravenna, for reasons which appear below, and to have employed him in negotiations with the Exarch for peace with the Lombards. 1654 A Castorius is mentioned in Gregory’s letter to the Emperor as having been the magister militum in command at Rome during its siege by Agilulph. This may be the same person. 1655 For his appointment to the see of Ravenna, cf. V. 48. 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.

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 the 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 but 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 you1656.

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 litanies1657. 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.

Gregory to Anthemius, our Neapolitan Sub-deacon1658.

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.

Gregory to Columbus, Bishop of Numidia.1659

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 case, 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 persons1660 (which 1659 See II. 48, note 7. 1660 Religiosi. See I. 61, note 7. 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 correct it, to the end that the purity of the faith may through 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.

Gregory to Venantius, Patrician, and Ex-monk1661.

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 of what gravity, of what holiness, of what gentleness our 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 by which you say that you are aggrieved. We, 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, if (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.

Gregory to John, Bishop of Syracuse1662.

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 Godpleasing 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.

Gregory to Felix, Bishop, U+0026c.

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 purpose1663.

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.

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 converted1664 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 world1665.

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.

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.

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 evilspeaking 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.

Gregory to Pelagius of Turni1667 and Serenus of Masilia (Marseilles) Bishops of Gaul. A paribus1668.

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.

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 patri- mony 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.

Gregory to Desiderius of Vienna (Vienne), and Syagrius of Augustodunum (Autun), Bishops of Gaul. A paribus1669.

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.

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, U+0026c.

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 lovingkindness, 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.

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.

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.

Gregory to Theodoric and Theodebert, brethren, Kings of the Franks. A paribus1673.

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.

Gregory to Brunichild, U+0026c.

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 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 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.

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 Fraternity1674. 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.

Gregory to Castorius, U+0026c.

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 litanies1678. 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 sword1679 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.

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.

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.

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 Gennadius1681 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.

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, the 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, ac- cording 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 John1682. 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.

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 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 prophets1684, 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 1684 What follows about Isaiah and Jeremiah occurs also in the Pastoralis Cura, I. 7. 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 it is rightly said through Ezekiel1685, 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 1685 The following fanciful interpretation of Ezekiel’s direction to priests is found also, almost word for word, in the Pastoralis Cura, II. 7. See note there. 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 heretics1686. 1686 It is a sign of Gregory’s scanty knowledge of the history of controversies that so far he seems never to have heard of so noted an Arian leader as Eudoxius, whose followers, under the name of Eudoxians, had been specifically condemned in the 1st Canon of the first general Council of Constantinople. But it appears from a subsequent letter (VII. 34), that there was no copy at Rome of the canons of that Council, which had not in fact been accepted there, probably because of the 3rd Canon, which assigned a primacy of honour after Rome to the See of Constantinople as being new Rome. When he wrote this subsequent letter, he had become aware that the Eudoxians had been so condemned, but still had no idea who Eudoxius had been. The fact was that he was not well versed in past ecclesiastical history and, being totally ignorant of Greek, could only consult such Latin writings as were within his reach; and in these he had failed to find Eudoxius mentioned. He applied, however, to the patriarchs of Alexandria and Antioch for further information on the subject (see VII. 34, and VIII. 30), and was at length satisfied that Eudoxius had been a veritable heretic, having been condemned by many Greek Fathers of repute, and concluded that he was “manifestly slain, against whom our heroes have cast so many darts” (VIII. 30). 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.

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.

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 fear1687. 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 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.

Gregory to Peter, Domitian, and Elpidius, Bishops1688.

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)1689. 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)1690? 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 1688 Who these bishops were, who had assisted at the ordination of Cyriacus and sent a report of it to Gregory, does not appear. In the objection taken by the latter to the language of laudation with which the new patriarch had been hailed at Constantinople we may perhaps detect something of his habitual jealousy of the assumptions of the Constantinopolitan See. Of Cyriacus himself he appears to have had a high opinion and to have welcomed his accession, hoping at first that he would renounce the offensive title of oecumenical bishop which had been assumed by John Jejunatur. In this, however, he was disappointed, and afterwards inveighed against the new patriarch for proud presumption no less than against the old one. 1689 cxviii. 24. 1690 lv. 5. marvellous in our eyes (Ps. cxvii. 22)1691. 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 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, 1691 cxviii. 22. 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.

Gregory to Rufinus, U+0026c.

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.

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.

Gregory to Fortunatus, Bishop of Fanum1692.

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.

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 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 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.

Gregory to Sabinianus, Bishop of Jadera1693.

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.

Gregory to Marinianus, Archbishop of Ravenna1694.

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 us1695. 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 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 writing1696, 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 prelate1697. 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.

Gregory to the Clergy, U+0026c.

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 visitor1699, 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 Ravenna1700, that, having been thoroughly examined and tested by him, he may be supported by his testimony also when he comes to us.

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 converted1702 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 abovenamed 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.

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)1703. 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 lovingkindness 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 1703 It will be observed that Gregory identifies the woman who had been a sinner in the city with the sister of Martha, and also with the Magdalene. 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, U+0026c.), 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.

Gregory to Theoctista, U+0026c.

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)1705. 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 love1706.

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. 1704 This patrician lady was sister of the Emperor Mauricius (see I. 5), and appears from what is said in this letter to have been governess of the imperial children, and in close attendance on the Empress Constantina. The letter is in many respects interesting and characteristic. In it may be noted Gregory’s way of retaining influence over devout ladies in high circles, and through them hoping to influence others; his favourite method of allegorizing the Old Testament Scriptures; his tendency to regard remarkable incidents as miraculous; and his allusion to the very large number of females at that time leading a monastic life in Rome. Cf. XI. 45, addressed to the same lady. 1705 Ps. lxix. 2. 1706 The whole passage which follows about two kinds of compunction, with the allegorical interpretation of the story of Achsah, is found, word for word, in the Dialogues Lib. III. cap. 34. 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)1707. 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 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 1707 In Joshua xv. 18, instead of “and she lighted off her ass,” as in the English Version, the Vulgate has “suspiravitque ut sedebat in asino.” 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 Lombards1708, 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 1708 See I. 17, note 4. 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.

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).

Gregory to Theodore, Physician at Constantinople.

My most beloved son the deacon Sabinianus1709, 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 (Ecclus. 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.

Gregory to Narses, U+0026c.

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 suffer 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 had 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)1711. 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 1710 On the designation Religiosus, cf. I. 61, note 7. The Narses here addressed as “Religiosus” was probably the same as the “Narses Comes” of I. 6, and VI. 14, and the “Narses Patricius” of IV. 32 (see note to I. 6). For it is evident from the letters that he was of high rank at Constantinople, and greetings are sent through him to the same persons as in the other letters. He had now, we may suppose, devoted himself to the service of the Church in some capacity. 1711 Ps. lxxxi. 7. 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 Esychia1712; 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 Theoctista1713, 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 1712 Cf. I. 6, where greetings were sent to this lady, there also designated as Domna. 1713 The Emperor Maurice is said to have had a sister called Gordia, who may have been the lady here referred to. Her daughter Theoctista may be concluded from the epithet “sanctissima” to have been piously disposed; and it may have been a fear lest her piety should suffer through the temptations of fashionable life that had led Narses, who was himself religious, to suggest to Gregory that he should write letters of admonition to the husbands of these ladies, as well as to themselves. Gregory’s reluctance to do so may have arisen from a fear of giving offence to such distinguished people from the purport of what he could only write in Latin being misunderstood. Elsewhere apparent are his caution and delicacy in dealing with great people. sent you two camisiæ 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.

Gregory to Cyriacus, Bishop of Constantinople.

We have received the letters of your 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.

Gregory to Anastasius, U+0026c.

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 neighbour 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 1714 This epistle appears to have been in reply to one from a presbyter. Anastasius (al. Athanasius), of Jerusalem announcing his promotion to the abbacy of a monastery there. There had been, it seems, a standing feud between the abbots of this monastery and the bishops of Jerusalem, the continuance of which Gregory gracefully deprecates in the course of his letter. 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 the grace of charity you keep with all your hearts peace 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 Secundicerius1715, 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.

Gregory to Mauricius Augustus.

The provident piety of my lords, lest 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 is one 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 disturbed1716. 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 fellowbishop 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 that whosoever calls himself, or desires to be called, Universal Priest, is in his elation the precursor of Antichrist, because he proudly 1716 So literally;—“Ne prædicti fratri mei ex quolibet articulo novitas turbaretur.” The meaning seems to be, Lest Cyriacus should be troubled immediately on his accession. He was to be remonstrated with in due time; but rejection at once of his synodical letter and of his emissaries would have been premature. 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.

Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch1717.

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 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) proceeds1718 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 letters1719. It is true that the canons of the council of Constantinople condemn the Eudoxians; 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 1717 As to the first subject of this epistle, with references to others on the same subject, see Prolegom., p. xxii. 1718 Procedit, the usual term for proceeding to the Holy Table for celebration. See III. 57, note 5. 1719 Cf. VII. 4. Apostolic See refuses to accept, since it contains many false statements, 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 heretics1720, 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 oppose1721. 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 man 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, 1720 See III. 53, note 9. 1721 Cf. VI. 14, where the same doctrinal questions are similarly discussed in the same connexion. 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.

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.

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.

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 Cæsarius, 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 Cæsarius 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.

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 said, in that he has spoken to me about Peter’s chair who occupies Peter’s chair. And, though special honour to myself in no wise delights me, yet I greatly rejoiced because you, most holy ones, have given to yourselves what you have bestowed upon me. For who can be ignorant that holy Church has been made firm in the solidity of the Prince of the apostles, who derived his name from the firmness of his mind, so as to be called Petrus from petra. And to him it is said by the voice of the Truth, To thee I will give the keys of the kingdom of heaven (Matth. xvi. 19). And again it is said to him, And when thou art converted, strengthen thy brethren (xxii. 32). And once more, Simon, son of Jonas, lovest thou Me? Feed my sheep (Joh. xxi. 17). Wherefore though there are many apostles, yet with regard to the principality itself the See of the Prince of the apostles alone has grown strong in authority, which in three places is the See of one1722. For he himself exalted the See in which he deigned even to rest and end the present life. He himself adorned the See to which he sent his disciple as evangelist. He himself stablished the See in which, though he was to leave it, he sat for seven years. Since then it is the See of one, and one See, over which by Divine authority three bishops now preside, whatever good I hear of you, this I impute to myself. If you believe anything good of me, impute this to your merits, since we are one in Him Who says, That they all may be one, as Thou, Father, art in me, and I in thee that they also may be one in us (Joh. xvii. 21). Moreover, in paying you the debt of salutation which is due to you, I declare to you that I exult with great joy from knowing that you labour assiduously against the barkings of heretics; and I implore Almighty God that He would aid your Blessedness with His protection, so as through your tongue to uproot every root of bitterness from the bosom of holy Church, lest it should germinate again to the hindrance of many, and through it many should be defiled. For having received your talent you think on the injunction, Trade till I come (Luke xix. 13). I therefore, though unable to trade at all nevertheless rejoice with you in the gains of your trade, inasmuch as I know this, that if operation does not make me partaker, yet charity does make me a partaker in your labour. For I reckon that the good 1722 As to the view here expressed of the unity of the three Sees of Rome, Antioch, and Alexandria, see Prolegom., p. xii. of a neighbour is common to one that stands idle, if he knows how to rejoice in common in the doings of the other.

Furthermore, I have wished to send you some timber: but your Blessedness has not indicated whether you are in need of it: and we can send some of much larger size, but no ship is sent hither capable of containing it: and I think shame to send the smaller sort. Nevertheless let your Blessedness inform me by letter what I should do.

I have however sent you, as a small blessing from the Church of Saint Peter who loves you, six of the smaller sort of Aquitanian cloaks (pallia), and two napkins (oraria); for, my affection being great, I presume on the acceptableness of even little things. For affection itself has its own worth, and it is quite certain that there will be no offence in what out of love one has presumed to do.

Moreover I have received the blessing of the holy Evangelist Mark, according to the note appended to your letter. But, since I do not drink colatum1723and viritheum1724with pleasure, I venture to ask for cognidium1725, which last year, after a long interval, your Holiness caused to be known in this city. For we here get from the traders the name of cognidium, but not the thing itself. Now I beg that the prayers of your Holiness may support me against all the bitternesses which I suffer in this life, and defend me from them by your intercessions with Almighty God.

Gregory to Marinianus, Bishop of Ravenna.

We find from the information given in your Fraternity’s letter that the sons of the Church of Cornelium are continually supplicating you to consecrate a bishop for them in place of their former bishop who has lapsed, and that you are in doubt as to what should be done in the matter, and await our plain command. Inasmuch, then, as no sort of reason allows any one who has departed criminally to be recalled to the place from which he has lapsed, and as the ordinances of the sacred canons allow not a Church to be without a bishop beyond three months, lest (which God forbid) the ancient foe should lie in wait to tear the Lord’s flock, your Fraternity ought to comply with their entreaty, and ordain a bishop in the place of the lapsed one. For, seeing that you ought to have admonished them to this thing by your exhortations before they asked you, you can have no excuse for refusing them when they demand it of you, since a Church of God ought not to remain long widowed of a bishop of its own.

Gregory to Marinianus, Bishop of Ravenna.

It has for some time reached us from the report of many that the monasteries constituted in the district of Ravenna are everywhere aggrieved by the domination of your clergy; so that—grievous to be said—under the pretext of government they take possession of them as if they were their own. Condoling in no small degree with these monasteries, we sent letters to your predecessor bidding him correct this evil. But, seeing that he was soon overtaken by the close of life, we remember having written in like manner to your Fraternity, lest this burden on the monasteries should continue. And because, as we have discovered, there has been loitering so far in the correction of this thing, we have thought fit to address you a second time by this letter. We exhort you, then, that, putting aside all delay and all excuses, you so study to relieve these monasteries from this kind of grievance that clerics, or such as are in sacred orders, may henceforth have no leave of access to them on any other ground except only for the purpose of praying, or if perchance they should be invited for solemnizing the sacred mysteries of mass. But, lest haply the monasteries should sustain a burden through the promotion of any monk or abbot, you must take care that, if any of the abbots or monks of any monastery should accede to any clerical office or sacred order, he shall have, as we have said, no power there any longer, lest under cover of this occasion the monasteries should be compelled to sustain the burdens which we prohibit. Let not your Holiness, then, after this second admonition, delay correcting all this with vigilant care, lest, if we should after this perceive you to be negligent (as we do not believe will be the case), we be compelled to provide otherwise for the quiet of the monasteries. For be it known to you that we will no longer suffer the congregations of the servants of God to be subjected to such requirements. Lest, however, any excuse should be put forward with regard to the monks, let your Fraternity without fail send hither such person as you may see to be serviceable, and we will depute monks to go with him to you, to provide for whom you must place them in monasteries, if indeed there are among you places such as may afford them a maintenance.

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 sit1728. 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 has toiled 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 1728 Cf. V. 39, note 3. 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. 221729). 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 spoken unto you, that in me ye might have peace. In the world ye shall have tribulation (John xvi. 33). For I consider to whom it was said, This is your hour, and the power of darkness (Luke xxii. 53). If, then, the hour of light will be afterwards, since it is said to the elect, Ye are the light of the world (Matth. v. 14), and as it is written, The righteous shall have dominion over them in the morning (Ps. xlviii. 15)1730, whatever we suffer in the hour of the power of darkness is not to be deplored.

Moreover your most sweet Holiness tells me that you would have wished, if it could have been so, to converse with me without paper and pen, and grieves that a distance almost as far as the East is from the West lies between us. But this which I feel I declare is true; that on paper your soul speaks to me without paper, since in the words of your Holiness charity alone sounds, and we are not divided by distance of place who, of the gift of Almighty God, are joined together in the bond of love. Why then seek you to have given you the wings of a dove covered with silver, when you already have them? For indeed these wings are love of God and of our neighbour. For by these holy Church flies aloft, and by these transcends all that is earthly; which if your Holiness had not, you would not have come to me by letter with so great charity.

Further, I beg you to pray earnestly in behalf of the weakness of my heart, to the end that Almighty God may through your intercession defend my soul from all evils, and the sooner snatch me away from the hurricanes of this time, which are so many, and bring me to the shores of eternal rest.

I have received all the very rich blessings1731, directed to me, which thou, as a man of God poor in spirit, hast sent me, saying of them, For what can a poor man give but what is 1729 In English Bible, lv. 21 (differently rendered from the Hebrew). 1730 In English Bible, xlix. 14. 1731 See IV. 31, note 9. poor? But had you not been poor through a spirit of humility, your blessings would not have been rich. May Almighty God guard you by His protection from all evils; and, since your life is very necessary for all good men, bring you after many years yet to come to the joys of the heavenly country.

Gregory to Donus, U+0026c.

The most eloquent man, our son Faustinus, has come to us and complained that his late father Peltrasius left some things which were not his own to your Church for his burial. And indeed he knows himself, and we have heard, what the secular law is in such a case; namely, that the heir is bound to pay if his father has bequeathed what was not his own. But, as we know that your Fraternity lives by the law of God and not of the world, it seems to me very unjust that an amber cup, and a boy who is said to be of a certain church situate on his property in the diocese of Consentia, should be detained by thy Fraternity. For, when the most reverend Palumbus, now bishop, but then archdeacon, had testified that things were as I have said, you certainly ought to have taken his word, and restored what was not your own. Further, you ought in my opinion to have considered the golden brooch, which would be his whole substance were there anything for the sustenance of those he had left behind him, and accepted it at that time for his burial. Nevertheless, you know our ordinance, how that we have entirely forbidden the old custom in our Church, nor give our assent to any one being allowed to acquire burial-places for a human body for a price. For, if the men of Sichem, who were as we suppose Gentiles, offered without charge to Abraham sepulture for the dead Sara to be buried in a place of her own, and were hardly prevailed upon by his great importunity to receive a price for her place of burial, ought we, who are called bishops, to make any charge for burying the bodies of the faithful? This, then, we commit to the judgment of your Fraternity1732.

The aforesaid most eloquent man complains also of this; that Sisinnius, the guardian (defensor) of thy Church, unreasonably detains slaves in his possession: concerning whom also he asserts that it had been decided by the judgment of bishop Maximianus of holy memory that the detainer of them should give them up, but that he has so far wilfully put off their restitution. We therefore exhort thy Fraternity that, if the case has manifestly been adjudged, what was ordained be carried out. Otherwise, some one being deputed to act in the case, cause him to resort to the parts of our brother and fellow-bishop Secundinus for judgment, that, when it shall have been declared by his sentence to whom the slaves in question belong, neither the one party may appear to suffer prejudice nor the other bear a grudge.

Gregory to Eusebius of Thessalonica, Urbitius of Dyracchium, Constantius ofMediolanum (Milan), Andrew of Nicopolis, John of Corinth, John of Prima Justiniana, John Cretensi Scoritano, John of Larissa, Marinianus of Ravenna, Januarius of Caralis (Cagliari) in Sardinia, and all the bishops of Sicily.

I have taken care to transmit to your Fraternity the law which the most pious Emperor has issued, to the effect that such as are bound by engagements of military service or public liabilities, may not in any case, in order to escape risk of being called to account, assume the condition of ecclesiastics, or become monks: and this I especially press upon you, that such as are involved in secular engagements are not to be received hastily among the clergy of the Church, since, while they live in an ecclesiastical condition no otherwise than they had lived before, they are by no means trying to escape secular affairs, but to change them. But, if any such should even seek a monastery, they are by no means to be received unless they have first been absolved from their public liabilities. Further, if any from the military order are in haste to become monks, they are not to be received rashly, or until their life has been fully enquired into. And, according to the regular rule, they ought to undergo a probation of three years, and then, God granting it, assume the monastic habit. And if they have thus been proved and accepted, and are anxious, for the good of their souls, to do penance for the sins they have committed, then, with a view to their heavenly life and gain, monastic profession should not be denied them. With respect to this matter also, believe me, the most serene and most Christian Emperor is in every way pacified, and willingly allows the monastic profession of those whom he knows not to be implicated in public liabilities. The Month of December, first Indiction.

Gregory to Amos, Bishop of Jerusalem.

Being confident that your Fraternity pays regard to the ordinances of the canons and the vigour of discipline, lest the falseness of one of your clerics should succeed in imposing on you so as to escape the strictness of ecclesiastical order, we have thought it right to inform you of his fault, that through your solicitude he may be subjected to the discipline from which he has fled. We understand, then, that Peter, an acolyte, whom we had caused to serve under our son the deacon Sabinianus, our ecclesiastical representative in the royal city, has fled, and resorted to your Church. If this is true, let your Fraternity be at pains to secure him, and send him back hither when an opportunity occurs. But if by chance, fearing this, he shall have departed from your Church, and be lurking in various places to escape detection, order him to be diligently sought for in all your parishes, and, when found, send him back to us, as we have before said. And we desire also to notify through you that he is deprived of communion: nor let him dare to receive the mysteries of the Lord’s body and blood until he shall return to us, unless by chance he should be in imminent peril of death.

Gregory to Sabinianus, U+0026c.

As to one who perseveres in a fault punishment is rightly due, so pardon should be granted to those who return to a better mind. For, as in the former case anger against the culprit is deservedly provoked, so in the latter good-will displayed is wont to promote concord. And so, inasmuch as a recollection of the gravity of the priestly office has now withdrawn thy Fraternity from fellowship and communion with Maximus, into which thoughtlessness had before betrayed thee; and this to such an extent that thou couldest by no means allow thyself to be content with mere separation from him without also bewailing thy past transgression by betaking thyself to the retirement of a monastery, therefore doubt not that thou art received again into our favour and communion: for, as much as thy fault had before offended us, so much has thy penitence appeased us. We exhort thee, therefore, most beloved brother, that thou be instant in bestowing pastoral solicitude on the Lord’s flock, and be diligently on the watch to make profit of the sheep committed to thy charge; that so the retribution of a copious reward may abound to thee in proportion as thou shalt offer multiplied fruits of thy labour at the coming of the eternal Judge. Strive then to rescue those who have fallen into sin; strive to shew the way of retracing their steps to those that go astray; strive to recall salubriously to the grace of communion those who have been deprived of communion. Let the coming back of your Charity lay on you the duty of rescuing others, and be an example of salvation; to the end that, while your anxious care shall direct the wandering steps of sheep to the folds of the chief shepherd, both they themselves may not be left exposed to the teeth of wolves, and (what is above all things to be desired) that the compensation of condign retribution may await thee in the life eternal.

As to the cause about which you wrote to us, requesting us to guard against any clandestine proceedings against you in the royal city, let not this matter disturb your mind. For we have with all possible care given orders to our responsalis to shew himself solicitous and on his guard. And we trust in the power of our God that things are being so conducted that the opposition of no one shall avail against reason, so as in any way to trouble you or to bear hard upon you.

Furthermore, the inhabitants of the city of Epidaurus have most urgently requested us to restore to them Florentius, whom they allege to be their bishop, asserting that he was driven into exile invalidly by the mere will of the bishop Natalis1735. And so, if your Fraternity has any knowledge of his case, please to inform us accurately by letter. But, if so far 1734 See VII. 17, and note on VI. 27. 1735 See III. 8, and III. 9, note 2. you have no knowledge of it, make enquiry, and report to us, that we may be able, with the Lord’s help, to deliberate with full knowledge before us as to what should be determined concerning him. In the month of February, first Indiction.

Gregory to Columbus, Bishop of Numidia1736.

How we may presume on your Charity we gather from the disposition of our own mind with regard to you. Nor do we think that you love the Apostolic See otherwise than as it loves you. Whence it must needs be that we should more peculiarly commend those whom we know to be, as they should be, devoted in the Church of the blessed Peter, Prince of the apostles, to you whose life the action as well as the dignity of a priest adorns, and of whose sincerity we already hold proof from past experience.

As to our brother, therefore, and fellow-bishop Paul1737, the bearer of these presents, with what billows and adversities he is tossed in your parts he tells us is not unknown to your Holiness. And seeing that he asserts that the complaints against him which you have told us have come to your ears are not true, but raised against him at the instigation of his adversaries, and that he trusts to be able by the help of the Lord to surmount them all, with the truth to support him and with you to take cognizance, we exhort you, most beloved brother, that, in whatever points considerations of justice are clearly on his side, you afford him becomingly the hand of succour, and aid him with priestly sympathy. Let, then, no circumstance, no influence of any persons, deflect you from studious regard to equity. But, leaning on the Lord’s precepts, set at naught whatever is opposed to rectitude. In defending one party or the other insist constantly on justice. Shrink not from incurring ill-will, if such there be, in behalf of truth; that thou mayest find in the advent of our Redeemer so much the greater fruit of reward as, not neglecting His commands, thou shalt have devoted thyself to the countenance and defence of justice. In the month of March, first Indiction.

Gregory to Boniface concerning the privileges of Guardians1738.

Those who labour faithfully in the interests of the Church should receive the benefit of suitable remuneration, so that both we may be seen to have made a worthy return for their services, and they may shew themselves the more useful for the favour of the solace granted them. Seeing, then, that those who hold the office of Guardians are known to labour in the causes of the Church and in the service of the pontiffs, we have thought fit that they should enjoy the following prerogatives, granted to them for recompense;—appointing that, as in the school (schola) of notaries and subdeacons, through the indulgence of pontiffs long ago, there have been constituted regionarii, so also among the Guardians seven who may have commended themselves by proved utility shall be distinguished by the dignity of regionarii. And we appoint that these, in the absence of the pontiff, shall have leave to sit anywhere in any assembly of clergy, and enjoy in all respects the privileges of their dignity. Furthermore, if any one, attaining to this position of priority, should by any chance live in another province for his own advantage, he must needs still occupy in all respects his place of priority, so that he may be the chief of all the guardians, as being one who, even before he obtained his position of priority, had not ceased by assiduous personal attention to devote himself to the interests of the Church and the service of the pontiff. These decrees, then, by us constituted, which have been ordained for the privileges and constitution of Guardians, we appoint to be kept in perpetual force and irrefragably;—whether such things as we have decreed in writing, or such as are seen to have been ordained in our presence: and we decree also that they shall not be upset or changed in whole or in part on any occasion whatever by any of the pontiffs. For it is a very harsh proceeding, and especially contrary to good conduct in priests, that any one should endeavour, under any manner of excuse, to rescind what has been well ordained, and also by his example to teach others to dissolve his own constitutions after his own time. The month of April, first Indiction.

Gregory to Marinianus, U+0026c.

How necessary it is to provide for the quiet of monasteries1739, and to take measures for their perpetual security, you are aware from the office you formerly filled in government of a monastery. And so, seeing that we have learnt how the monastery of the blessed John and Stephen in the city of Classis, over which our common son, the abbot Claudius, is known to preside, has suffered many prejudices and grievances from your predecessors, it is right that the provision of your Fraternity should make salutary arrangements for the quiet of its inmates in future; to the end that living there in the service of God, His grace also assisting them, they may persevere with free mind. But lest, owing to the custom which ought rather to be amended, any one at any time should presume to cause any annoyance there, it is necessary that the points which we have taken care to enumerate below be so guarded by the careful attention of your Fraternity that no occasion of causing them disquiet may possibly be found in future. Let no one, then, any more dare, by any kind of inquisition whatever, to diminish anything from the revenues or charters of the aforesaid monastery, or of any place that in any manner whatever pertains to it, or to attempt any kind of usurpations or stratagems. But if perchance any matter of dispute should arise between the Church of Ravenna and the aforesaid monastery, and it cannot be settled amicably, let it be concluded without voluntary delay before men who fear God chosen by the parties, oath being made upon the most holy Gospels. Further, on the death of an abbot, let not a stranger be ordained, but one whom the congregation may choose of its own free will for itself from the same congregation, and who shall have been chosen without any fraud or venality. But, if they should be unable to find a suitable person among themselves, let them in like manner wisely choose for themselves for ordination one from some other monastery. And, when an abbot comes, let no person whatever on any occasion whatever be put over him in his own monastery, unless perchance in the case (which God forbid) of crimes which are shewn to be punishable by the sacred canons. This rule also must be no less carefully observed; that against the will of the abbot of such monastery monks be not removed thence for furnishing other monasteries, or for sacred orders, or for any clerical office. But in cases of there being monks in abundance, sufficient for celebrating praises to God and for satisfying the requirements of monasteries, let the abbot offer with devotion of those who are to spare, such as he may be able to find worthy in the sight of God. But if, while having a sufficient number he should refuse to give any, then let the bishop of Ravenna take of such as are to spare for 1739 For other Epistles in which bishops are forbidden to interfere, except in the case of need, with monasteries, see Index under monasteries. Also Prolegom., p. xx. furnishing other monasteries. Nevertheless, let no one be taken out thence for an ecclesiastical office, except such as the abbot of the place, on having notice given him, may offer of his own accord. Whosoever also from the aforesaid monastery shall have attained to any ecclesiastical order, let him thenceforth have neither any power there nor leave to dwell there1740.

It is to be observed also that no schedule of the property and charters of this monastery must be made by ecclesiastics, if ever circumstances require one: but let the abbot of the place with other abbots make an inventory of the property.

Further, as often as the abbot may perchance wish to go or send to the Roman pontiff in the interest of his monastery, let him have entire liberty to do so.

Furthermore, though the visits of bishops should be looked for with desire by monasteries, yet, seeing that it has been reported to us that the aforesaid monastery in the times of your predecessor was burdened by occasion of entertainment, it is right that your Holiness should regulate this in a becoming manner, so that the prelate of the city may have access to the monastery as often as he pleases for the sake of visiting and exhorting. But let the bishop so fulfil the office of charity there that the monastery incur not any burden. Now the aforesaid abbot not only does not fear your Fraternity’s frequent access to the monastery, but even longingly desires it, knowing that it is quite impossible that the substance of the monastery should be burdened through you. Given in the month of April, first Indiction.

Gregory to Maurentius, magister militum1741.

My most beloved son, Cyprian the deacon, had pleased me much by his return to me, if his whole self had returned to me. But now that your Glory has stayed in Sicily, I know most certainly that he has returned indeed in body, but in mind has remained in Sicily. Yet, in saying this, I rejoice with you for your quiet as much as I groan for my own occupations. And to this I earnestly exhort you, that, if the pleasant savour of inward sweetness has touched the palate of your heart, your mind be so rapt within itself that all which sounds without, all that delights without, may be distasteful. Moreover I commend you for avoiding concourses of men, seeing that a mind which desires to be renewed in God through the grace of compunction often relapses into its old state through evil conversation and words. I have sought for some to join you in a society for sacred reading, but have found no one, and I exceedingly lament the scarcity of what is good. And though I, a sinner, am very much occupied, yet, if you should wish to come to the threshold of the blessed apostle Peter, you will be able to have me as a close associate in the study of Holy Writ. May Almighty God keep you under His heavenly protection, and grant you to remain defended against the snares of the ancient foe.

Gregory to Agnellus, U+0026c.

It has come to our ears—a thing shocking to be told—that some in your parts worship trees, and perpetrate many other unlawful things contrary to the Christian faith. And we wonder why your Fraternity has delayed correcting this by strict punishment. On this account we exhort you by this present writing to cause these persons to be sought out by diligent enquiry, and such vengeance to be executed on them that both God may be pacified and their punishment may be an example of rebuke to others.

We have written also to Maurus the Viscount that he should afford aid to your Fraternity in this matter, that so you may be unable to find any excuse for not apprehending them. Further, as we find that many excuse themselves from keeping watch over the walls, let your Fraternity be careful to suffer no man, either under the name of our or your Church, or under any other pretext, to be exempted from keeping watch: but let all generally be compelled, to the end that, while all keep watch, the custody of the city may, by the help of the Lord, be the better provided for.

Gregory to Marinianus, U+0026c.

John, the bearer of these presents, complains that his wife, flying from the molestations of one George, has long been residing within venerable precincts1742, and has so far met with no assistance. Since she asserts that there is a dispute about her condition1743, and has asked that it should be commended to your Fraternity, we hereby exhort you that you afford your protection to this woman, and permit her not to be in any way aggrieved by any one unreasonably. But if the question about her station still continues, let it be your care that, without any oppression, and in a legal manner, it may be submitted for judgment; so that when, after ascertainment of the truth, what is agreeable to the order of law has been determined, neither party may complain of having suffered wrong. The month of May, first Indiction.

Gregory to John, U+0026c.

Felix, the bearer of these presents, has complained to us that, being born of Christian parents, he was given (i.e. as a slave) by a certain Christian to a Samaræan1744, which is an atrocious thing to be said. And, though neither order of law nor reverence for religion allow men of such like superstition in any way whatever to possess Christian slaves, yet he asserts that he remained for eighteen years in that man’s service. But he says that, when your predecessor Maximianus of holy memory became aware of the fact, he was freed by him, moved, as was becoming, by priestly zeal, from the service of that Samaræan. But, inasmuch as the son of the said Samaræan is said after five years to have become a Christian, and certain persons are trying to reclaim the aforesaid Felix, according to his own account, to his service, let your Holiness enquire diligently into the facts that we have been informed of, and, if they should be found true, study to protect him, and allow him on no pretext whatever to be aggrieved by any one, seeing that, while the laws plainly forbid slaves of that superstitious sect who are before their masters in coming to the faith being reclaimed to their service, how much more ought not this man—born of Christian parents, and a Christian from his childhood—to be subjected in any wise to this contention; especially as neither could be the slave of that other man’s father, who it is clear was rather liable to punishment by law for his wicked presumption? And so, as we have said, let the defence of your Holiness so protect him reasonably that no one may be at liberty, under any pretence whatever, in any degree to afflict him.

Gregory to Rusticiana, U+0026c.

I remember having before now written to your Excellency, and repeatedly urged you to lose no time in revisiting the thresholds of the blessed Peter, Prince of the apostles. And what means your so great delight in the city of Constantinople, and your oblivion of the city of Rome, I know not. I have not so far been thought worthy of getting any information from you on this head. For how far it might be of advantage to your soul for reaping the rewards of eternal life, and how far it would suit also in all respects your glorious daughter, the lady Eusebia, this we fully give our attention to, and you may no less fully consider. But, if you enquire of my son Peter, your servant, whom I have found to be wise beyond his age and to be studying to attain ripeness, you will find how great is the love towards your Excellency of all who dwell here, and how great their desire to be thought worthy of seeing you again. And if, the Lord teaching us, we are admonished in Holy Writ that we should love even our enemies, we ought to consider how wrong it is to shew no love even to those who love us. But, if haply we are said to be loved, we know most certainly that no one can have affection for those whom he does not wish to see. If, however, you are afraid of the swords and wars of Italy, you should attentively observe how great is the protection of the blessed Peter, Prince of the apostles, in this city, wherein, without a large force of people, and without military aid, we are preserved under God for so many years among swords. This we say, because we love. But may Almighty God grant whatever He sees to be of advantage to your soul for ever, and to the renown of your house at the present time.

The ten pounds of gold which your Excellency has sent for the redemption of captives I have received at the hands of my aforesaid son. But I pray that the heavenly grace which granted to you that you should give them for your soul’s reward may also grant to me to dispense them without any contagion of sin; lest we should be stained by that whereby you wipe away sins. May Almighty God, who looks upon the weakness of your body and your pilgrimage, comfort you ever by His grace, and by the life and health of my most sweet son the Lord Strategius1746; that so He may nurture him both for you through many years and for Himself through eternity, and may both replenish you and all your house with present good and grant you to have grace from above. We further beg that the glorious lord Eudoxius may be greeted in our behalf.

Gregory to Fantinus, U+0026c.

From the information of the lady abbess of the monastery of Saint Stephen in the territory of Agrigentum we find that many of the Jews, divine grace inspiring them, wish to be converted to the Christian faith; but that it is necessary for some one to go thither by our command. Accordingly we enjoin thee, in virtue of the authority hereby given thee, that, putting aside every excuse, thou make haste to go to the aforesaid place, and with the favour of God aid their desire by thy exhortations. If, however, it seems long and dreary for them to look forward to the Paschal solemnity, and thou findest them anxious for baptism now, then lest long delay should possibly change their minds (which God forbid), speak thou with our brother the bishop of that place, that, penitence and abstinence having been prescribed them for forty days, he may baptize them under the protection of the mercy of Almighty God on a Lord’s day, or on any very noted festival that may chance to occur; since the character of the present time too, on account of impending calamity, impels us not to defer the fulfilment of their desires by any procrastination. Further, whomsoever of them thou ascertainest to be poor and without sufficient means for buying vestments for themselves, we desire thee to supply with vestments for their baptism; and know that the price that thou mayest give for them is to be charged in thy accounts. But, if they should choose to wait for the holy season of Easter, speak again with the bishop, that they may for the present become catechumens, and that he may go to them frequently, and pay careful attention to them, and kindle their minds by the admonition of his exhortations, so that the more distant the expected festival is, the more may they prepare themselves and with fervent desire look forward to it.

Furthermore, let it be thy care to enquire with all zeal and diligence whether the abovenamed monastery over which the aforesaid lady presides has sufficient means, or whether it suffers any need. And whatever thou mayest truly ascertain, as well as what is done with respect to those who desire to be baptized, make haste to inform us in full. The Month of June, first Indiction.

Gregory to Sabinianus, U+0026c.

I am well delighted in thy sincerity, dearest brother, knowing how, with the discrimination of a careful judgment, it both obeys where obedience is due and resists where resistance is due with priestly zeal. For with what alacrity of devotion thou hast submitted to what we enjoined for the fault of thy past transgression is disclosed to us by the contents of the letters which thou hast sent to us by the bearer of these presents. For indeed my beloved brother could not take it otherwise than as it was enjoined by one who loves him. Hence I trust in the compassion of Almighty God that His grace so protects thee that, having been thus absolved also from other sins, thou mayest rejoice in having wholesomely obeyed. But as to what thy Charity has signified about being distressed by the jealousy of the excommunicated prevaricator Maximus, thou oughtest not to be disturbed; but it becomes thee by patiently enduring to bear up against the billows that swell vainly to some small degree, and by the virtue of perseverence to subdue the foaming of the waves. For patience knows how to smooth what is rough, and constancy to overcome fierceness. Let not, then, adversity deject your spirits, but inflame them. Let priestly vigour shew thee in all things the more bold. For this is a true evidence of truth, for one to exhibit himself as all the readier in hard circumstances, and all the braver in such as are adverse. Wherefore, that no blow may avail to upset the firmness of thy rectitude from its good determination, plant, as thou hast begun to do, the steps of thy soul on the solidity of that rock on which thou knowest that our Redeemer has founded the Church throughout the world, that so the right footsteps of a sincere heart may not stumble on a devious way.

As to the things about which thou hast written, or which the bearer of these presents has explained in our presence, do not suppose that we are neglecting them: we are very carefully considering them.

Further, we have already, both before and now, given accurate information about everything to our most beloved son the deacon Anatolius1748; exhorting him to lose no time, with the aid of our Creator, in acting strictly and zealously in whatever pertains to the advantage and quiet of your Charity and of your sons. And so let not sorrow affect your Fraternity, nor the enmity of any one whatever afflict you. For, with the assistance of Divine Grace, we trust that it will not be long before the presumption of the aforesaid excommunicated prevaricator will be more strictly repressed, and your quiet, as you desire, arrive. 1747 See VI. 27, VII. 17, VIII. 10, and III. 47, note 2. 1748 At this time Gregory’s apocrisiarius at Constantinople. Cf. VII. 31, IX. 82. We have also by no means omitted to write about his perverseness to our most excellent son the Exarch1749, who is anxious to commend him to us.

As to the presbyter about whom thy Fraternity has consulted us through the representation of the bearer of these presents, know that after his lapse he cannot by any means remain in, or be restored to, his sacred order. Still be ought to be somewhat mildly dealt with, inasmuch as he is said to have readily confessed his fault. Furthermore, this same bearer spoke at the same time of certain privileges of your Church granted by our predecessors.

About the writings thus referred to by your Charity we wish to be more accurately informed. Or, if any of them are lying in the registry of your Church, it is necessary that copies of them be transmitted hither; that we may be able with willing mind to renew whatever concerns reverence for your dignity or the genius of the aforesaid Church.

If our common son, the glorious lord Marcellus1750, should be minded to come hither, urgently persuade him to do so; for on all accounts I desire to see him. But, if he should choose to remain where he is, do you so exhibit yourselves to him in beseeming charity that you may be able to respond, as becomes you, to the affection which he has towards you. May Almighty God keep and protect you with the gift of His grace, and enflame your heart to do the things that are well pleasing to Him.

Gregory to Eulogius, U+0026c.

An address from a learned man is always profitable, because the hearer either learns what he had known himself to be ignorant of, or, what is more, comes to know what he did not know he had been ignorant of. A hearer of the latter kind I have now become, your most holy Blessedness having been minded to write to me, asking me to send you the acts of all the martyrs, which were collected in the times of Constantine, of pious memory, by Eusebius of Cæsarea. But before receiving the letter of your Blessedness I did not know of these acts, whether they had been collected, or whether not. I therefore give thanks that, instructed by your most holy teaching, I have begun to know what I was ignorant of. For beside what is contained about the acts of the holy martyrs in the books of the same Eusebius, I am not aware of any collections in the archives of this our Church, or in the libraries of the city of Rome, unless it be some few things collected in one single volume. We have indeed the names of almost all the martyrs, with their passions assigned to particular days, collected in one volume; and we celebrate the solemnities of mass on such days in commemoration of them. Yet it is not indicated in this volume who each was, and how he suffered; but only his name, the place, and day, of his passion are put down. Hence it results that many of divers countries and provinces are known to have been crowned with martyrdom, as I have said, through their several days. But these we believe you have. That, however, which you wish to have sent to you we have sought for, but have not found; but, though we have not found it, we will still search, and, if it can be found, will send it.

With regard to what you write about the timber being short in length, the cause was in the kind of ship by which it was sent; for, if a larger ship had come, we could have sent larger pieces of timber. But as to your saying that, if we send larger pieces, you will pay for them, we thank you indeed for your liberality, but we are precluded from accepting a price, since the Gospel forbids it. For we do not buy the timber which we send; and how can we accept a price, when it is written, Freely ye have received, freely give (Matth. x. 8)? We have therefore sent now through the shipmaster timber of short length in accordance with the size of the ship, whereof a notice is subjoined. Next year, however, should it please Almighty God, we will prepare larger pieces.

We have received with the kindliness wherewith it was sent the blessing of Saint Mark the Evangelist, nay, it may be said more truly, of Saint Peter the Apostle1751; and, greeting 1751 Cf. VII. 40, for Gregory’s view of the sees of Rome, Alexandria, and Antioch, jointly representing the see of St. Peter. you well, we beg your Blessedness to deign to pray for us, that so we may be counted worthy to be soon delivered from present evils, and not to be excluded from future joys.

Gregory to Eulogius, U+0026c.

Our common son, the bearer of these presents, when he brought the letters of your Holiness found me sick, and has left me sick; whence it has ensued that the scanty water of my brief epistle has been hardly able to exude to the large fountain of your Blessedness. But it was a heavenly boon that, while in a state of bodily pain, I received the letter of your Holiness to lift me up with joy for the instruction of the heretics of the city of Alexandria, and the concord of the faithful, to such an extent that the very joy of my mind moderated the severity of my suffering. And indeed we rejoice with new exultation to hear of your good doings, though at the same time we by no means suppose that it is a new thing for you to act thus perfectly. For that the people of holy Church increases, that spiritual crops of corn for the heavenly garner are multiplied, we never doubted that this was from the grace of Almighty God which flowed largely to you, most blessed ones. We therefore render thanks to Almighty God, that we see fulfilled in you what is written, Where there is much increase, there the strength of the oxen is manifest (Prov. xiv. 4). For, if a strong ox had not drawn the plough of the tongue over the ground of the hearts of hearers, so great an increase of the faithful would by no means have sprung up.

But, since in the good things you do I know that you also rejoice with others, I make you a return for your favour, and announce things not unlike yours; for while the nation of the Angli, placed in a corner of the world, remained up to this time misbelieving in the worship of stocks and stones, I determined, through the aid of your prayers for me, to send to it, God granting it, a monk of my monastery for the purpose of preaching. And he, having with my leave been made bishop by the bishops of Germany, proceeded, with their aid also, to the end of the world to the aforesaid nation; and already letters have reached us telling us of his safety and his work; to the effect that he and those that have been sent with him are resplendent with such great miracles in the said nation that they seem to imitate the powers of the apostles in the signs which they display. Moreover, at the solemnity of the Lord’s Nativity which occurred in this first indiction, more than ten thousand Angli are reported to have been baptized by the same our brother and fellow-bishop. This have I told you, that you may know what you are effecting among the people of Alexandria by speaking, and what in the ends of the world by praying. For your prayers are in the place where you are not, while your holy operations are shewn in the place where you are.

In the next place, as to the person of Eudoxius the heretic1752, about whose error I have discovered nothing in the Latin language, I rejoice that I have been most abundantly satisfied 1752 Cf. VII. 4, and 34. by your Blessedness. For you have adduced the testimonies of the strong men, Basil, Gregory, and Epiphanius; and we acknowledge him to be manifestly slain, at whom our heroes have cast so many darts. But with regard to these errors which are proved to have arisen in the Church of Constantinople, you have replied on all heads most learnedly, and as it became you to utter the judgment of so great a see. Whence we give thanks to Almighty God, that the tables of the covenant are still in the ark of God. For what is the priestly heart but the ark of the covenant? And since spiritual doctrine retains its vigour therein, without doubt the tables of the law are lying in it.

Your Blessedness has also been careful to declare that you do not now make use of proud titles, which have sprung from a root of vanity, in writing to certain persons, and you address me saying, As you have commanded. This word, command, I beg you to remove from my hearing, since I know who I am, and who you are. For in position you are my brethren, in character my fathers. I did not, then, command, but was desirous of indicating what seemed to be profitable. Yet I do not find that your Blessedness has been willing to remember perfectly this very thing that I brought to your recollection. For I said that neither to me nor to any one else ought you to write anything of the kind; and lo, in the preface of the epistle which you have addressed to myself who forbade it, you have thought fit to make use of a proud appellation, calling me Universal Pope. But I beg your most sweet Holiness to do this no more, since what is given to another beyond what reason demands is subtracted from yourself. For as for me, I do not seek to be prospered by words but by my conduct. Nor do I regard that as an honour whereby I know that my brethren lose their honour. For my honour is the honour of the universal Church: my honour is the solid vigour of my brethren. Then am I truly honoured when the honour due to all and each is not denied them. For if your Holiness calls me Universal Pope, you deny that you are yourself what you call me universally. But far be this from us. Away with words that inflate vanity and wound charity.

And, indeed, in the synod of Chalcedon and afterwards by subsequent Fathers, your Holiness knows that this was offered to my predecessors1753. And yet not one of them would ever use this title, that, while regarding the honour of all priests in this world, they might keep their own before Almighty God. Lastly, while addressing to you the greeting which is due, I beg you to deign to remember me in your holy prayers, to the end that the Lord for your intercessions may absolve me from the bands of my sins, since my own merits may not avail me.

Gregory to Dominicus, Bishop of Carthage.

The letter of your Holiness, which we received at the hands of the bearer of these presents, so expressed priestly moderation as to soothe us, in a manner, with the bodily presence of its author. Nor indeed does infrequency of communication cause any harm where the affection of love remains uninterrupted in one’s mind. Great, moreover, is the power of charity, beloved brother, which binds hearts one to another in mutual affection with the chain of its sincerity, and suffers them not to be loosened from the cohesion of grace, which conjoins things disjoined, keeps together things united, and causes persons who are unknown by sight to be known through love. Whosoever therefore fixes his heart on the hinge of charity, him no impulse of any adversity whatever tears from the habitation of the heavenly country, since, in whatever direction he may turn himself, he parts not from the threshold of the commandments. Hence also it is said by the excellent preacher in praise of this same charity, Which is the bond of perfectness (Coloss. iii. 14). We see, then, what great praise is due to that which not only engenders perfectness in the soul, but also binds it.

Wherefore, since the language of thy letters shews thee to be inflamed with the fire of this virtue, I rejoice in the Lord with abundant exultation, and hope that it may shine forth in thee more and more, seeing that the flame of the shepherd is the light of the flock. For it becomes the Lord’s priest1754 to shine in manners and life, to the end that the people committed to him may be able, as it were in the mirror of his life, both to choose what to follow, and to see what to correct.

Knowing, furthermore, whence priestly ordination took its beginning in the African parts, you act laudably in recurring with wise recollection, in your love of the Apostolic See, to the origin of your office, and in continuing with commendable constancy in your affection towards it1755. For indeed it is certain that whatever reverence and devotion in priestly wise you shew to it, this you add to your own honour; seeing that you hereby invite it to be bound with answering love to you.

It remains, most dear brother, that we beseech Almighty God with continual prayer that He would direct the steps of our hearts into the pathway of His truth, and bring us to the heavenly kingdoms, granting us by the grace of His protection to exhibit in our works the office which we bear in name. The Month of August, first Indiction1756.

Gregory to John, U+0026c.

It is evidently a very serious thing, and contrary to what a priest should aim at, to wish to disturb privileges formerly granted to any monastery, and to endeavour to bring to naught what has been arranged for quiet. Now the monks of the Castilliensian monastery in your Fraternity’s city have complained to us that you are taking steps to impose upon the said monastery certain things contrary to what had been allowed by your predecessors and sanctioned by long custom, and to disturb ancient arrangements by a certain injurious novelty. Wherefore we hereby exhort your Fraternity that, if this is so, you refrain from troubling this monastery under any excuse, and that you try not, through any opportunity of usurpation, to upset what has been long secured to it, but that you study, without any gainsaying, to preserve all its privileges inviolate, and know that no more is lawful to you with regard to the said monastery than was lawful to your predecessors.

Further, inasmuch as they have likewise complained that thy Fraternity has taken certain things from the monastery under the guise of their being, as it were, an offering1758, it is necessary that, if thou recollectest having received anything unbecomingly, thou restore it without delay, lest the sin of avarice seriously convict thee, whom priestly munificence ought to have shewn liberal towards monasteries. Therefore, while thou preservest all things which, as we have said, have been allowed and preserved by thy predecessors, let it be thy care to keep careful watch over the acts and lives of the monks residing there, and, if thou shouldest find any one living amiss, or (which God forbid) guilty of any sin of uncleanness, to correct such by strict and regular emendation. For, as we desire your Fraternity to abstain from incongruous usurpations, so we admonish you to be in all ways solicitous in what pertains to rectitude of discipline and the guardianship of souls.

The monks of the aforesaid monastery have also informed us that the camp which is called Scillacium is built on ground belonging to their monastery, and that on this account those who live there pledged themselves in writing1759 to pay a solatium1760 every year; but 1757 The address in the text is “Episcopo Scillitano.” That the see was that of Scyllacium in Brutia appears from the contents of the epistle. Syllacium itself appears to have been a Castrum, which had been erected on land belonging to a monastery. The epistle is illustrative of Gregory’s anxiety to protect the property and privileges of monasteries against bishops. See Prolegom., p. xx., and references in Index under Monasteries. 1758 Sub xenii quasi specie. For the meaning of the word xenium, see II. 23, note 8. 1759 Libellis factis; meaning apparently that there had been written memoranda of agreement. 1760 The word solatium is variously used, sometimes for any kind of aid or succour; sometimes for remuneration for services done, or grants in aid; here apparently for payment in the way of rent for the land occupied. that they afterwards thought scorn of it, and idly withheld their stipulated payment. Let then your Fraternity take care to learn the truth accurately; and, if you should find it so, urgently see to their not delaying to give what they promised, and what also reason requires; that so both they may possess quietly what they hold, and the rights of the monastery may incur no damage.

Furthermore, the monks of the aforesaid monastery have complained to us that their abbot has granted to thy Fraternity by title of gift land within the camp of Scillacium, to the extent of six hundred feet, under pretext of building a church: and accordingly it is our will that as much land as the walls of the church, when built, can surround shall be claimed as belonging to the church. But let whatever may be outside the walls of the said church revert without dispute to the possession of the monastery. For the ordinances neither of worldly laws nor of the sacred canons permit the property of a monastery to be segregated by any title from its ownership. On this account restore thou this gift of land which has been granted against reason.

Gregory to Leontius, U+0026c.

Since in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some indeed to honour but some to dishonour (2 Tim. ii. 20), who can be ignorant that in the bosom of the Universal Church some as vessels of dishonour are deputed to the lowest uses, but others, as vessels of honour, are fitted for clean uses. And yet it commonly comes to pass that the citizens of Babylon serve in task-work for Jerusalem, while the citizens of Jerusalem, that is of the heavenly country, are deputed to the task-work of Babylon. For when the elect of God, endowed with moral excellence, distinguished for moderation, seeking not their own gain, are deputed to earthly business, what else is it but that the citizens of holy Jerusalem serve in the work of Babylon? And when some, unbridled in immorality, hold places of holy dignity, and in the very things which they seem to do well seek praise to themselves, what else is it but that the citizens of Babylon execute the taskwork of the heavenly Jerusalem? For so Judas, mixed with the apostles, long preached the Redeemer of the human race, and did signs with the rest; but, because he had been a citizen of Babylon, he executed his work as task-work for the heavenly Jerusalem. But on the other hand Joseph, being carried into Egypt, served an earthly court, bore the charge of administration in temporal things, exhibited whatever was justly due to a transitory kingdom; but, because he was still a citizen of holy Jerusalem, he administered the service of Babylon, as has been seen above, in the way of task-work only. A follower of him, good man, I believe thee to be, knowing thee, though involved in earthly action, to act with a gentle spirit, to keep in all respects the citadel of humility, and to give to every one what is just. For such good things are reported by many of your Glory that I would fain not hear of such things, but see them: yet still I am fed by the good renown of him whom I am not allowed to see. But the woman who poured from the alabaster box, exhibiting a type of the Holy Church, that is of all the elect, filled the house with the ointment (Luke vii.). And we, as often as we hear anything of good people, draw in as it were through our nostrils a breath of sweetness. And when Paul the Apostle said, We are a good odour of Christ unto God (2 Cor. ii. 15), it is plainly given to be understood that he exhibited himself as a savour indeed to the present, but as an odour to the absent. We therefore, while we cannot be nourished by the savour of your presence, are so by the odour of your absence.

For this also we greatly rejoice, that the gifts which you sent us were not unlike your character. For indeed we received oil of the holy cross1761, and wood of aloes; one to bless 1761 “Oil of the cross” is spoken of not infrequently from the 6th century downward as efficient for healing. In the Itinerarium attributed to Antoninus of Placentia in that century mention is made of ampullæ of onyx stone containing oil being brought into contact with the wood of the true cross which was supposed to be pre- by the touch, the other to give a sweet smell when kindled. For it was becoming that a good man should send us things that might appease the wrath of God against us.

Many other things also you have sent for our store-houses, since, as we subsist both in soul and in flesh, it was needful that we should be sustained in both. And yet in transmitting these things your most sweet soul declares that it blushes much for shame, and holds out the shield of charity before this same shame-facedness. But I altogether rejoice in these words, since from this attestation of the soul I know that he can never take away what is another’s who blushes even in bestowing what is his own. Your gifts however, which you call small, are great: but I think that your Glory’s very humility enhances them yet the more. And you beg me to receive them kindly. But meanwhile recall to your memory the two mites of a certain widow (Luke xxvii.). For, if she pleased God who offered a little with a good will, why should not he please men who with a humble mind has given much? Furthermore we send you, as a blessing from Saint Peter, Prince of the apostles, a key of his most sacred sepulchre, in which is inserted a blessing from his chains1762, that what bound his neck for martyrdom may loose yours from all sins.