Register of Epistles (Book IX – Book XI)
Register of Epistles
continued
Letter 9.127
From S. Columbanus TO Pope Gregory . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) . I, Bargoma , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant to he interrogated about Easter, according to that canticle, Ask thy father, and he will skew time; thine elders and they will tell thee (Deut. xxxii. 7). For, though on me, who am indeed a trifler (micrologo) may be branded that excellent expression of a certain wise man, who is reported to have said, on seeing a certain woman, contupictam , I do not admire the art, but I admire the brow, in that I who am vile write to thee that art illustrious; yet, relying on my confidence in shy evangelical humility, I presume to write to thee, and impose on thee the matter of my grief. For writing is not in vain, when necessity compels one to write, though it be to one's betters.
What, then, dose thou say concerning Easter on the 21st or 22nd day of the moon, which (with thy peace be it said) is proved by many calculators not to be Easter, but in truth a time of darkness? For it is not unknown, as I believe, to thy Efficiency, how Anatolius (a man of wonderful learning, as says Saint Hieronymus, extracts from whose writings Eusebius, bishop of Caesarea, inserted in his Ecclesiastical History, and Saint Hieronymus praised this same work about Easter in his catalogue) disputes with strong disapprobation about this age of the moon. For against the Gallican Rimarii , who erred, as he says, about Easter, he introduced an awful sentence, saying, Certainly, if the rising of the moon be delayed tilt the end of two watches, which indicates midnight, light does not overcome darkness, but darkness light; which thing is certainly not allowable in the Easter Festival, namely, that any part of the darkness should dominate over the light, since the solemnity of the Lord's Resurrection is light, and there is no communion of light with darkness And, if the moon has not shone forth tell the third watch, there is no doubt that the moon has risen on its 21st or 22nd day, in which it is not possible for a true Paschal offering to be made.
For those who lay down that it is possible for a true Easter to be celebrated at this age of the match, not only are unable to affirm this by authority of divine Scripture, but also incur the guilt of sacrilege and contumacy and peril of their souls, while affirming that the true Light, which dominates over all darkness, can be offered while there is any domination of darkness Also in the book of holy dogma we read, Easter, that is, the solemnity of the Lord's Resurrection, cannot be celebrated before the beginning of the vernal equinox is past, to wit, that it may not come before the vernal equinox : which rule assuredly Victorius has gone beyond in his cycle, and hereby has already introduced error into Gaul, or to speak less boldly, has confirmed one of old standing. For indeed how can either of these things stand with reason; either that the Lord's Resurrection should be celebrated before His Passion (the thought of which is absurd), or that the seven days sanctioned by the Lord's command in the Law, during which only it is enjoined that the Lord's Passover could lawfully be eaten (which are to be numbered from the 14th day of the moon to the 20th), should against law and right be exceeded? For a moon in its 21st or 22nd day is out of the dominion of light, as having risen at that time after midnight; and, when darkness overcomes light, it is said to be impious to keep the solemnity of light.
Why then dost thou, who art so wise, the brilliant lights indeed of whose sacred genius are diffused, as in ancient times, through the world,-why dost thou keep a dark Easter? I wonder, I confess, that this error of Gaul, ac si Schynteneum , has not long ago been swept away by thee; unless I should perchance suppose, what I can hardly believe, that, as it is evident that thou hast not corrected it, it has thy approval In another way, however, may thy Expertness be more honourably excused, if, fearing to subject thyself to the mark of Hermagoric novelty, thou art content with the authority of thy predecessors, and especially of pope Leo. Do not, I pray thee, in such a question trust to humility only or to gravity, which are often deceived, Better by far is a living dog in this problem than a dead lion (Eccles. ix. 4). For a living saint may correct what had not been corrected by another who came before him. For know thou that by our masters and the Irish ancients, who were philosophers and most wise computists in constructing calculations, Victorius was not received, but held rather worthy of ridicule or of excuse than as carrying authority. Wherefore to me, as a timid stranger rather than as a sciolist, afford the support of thy judgment, and disdain not to send us speedily the suffrage of thy Placability for assuaging this tempest which surrounds us; since, after so many authors whom I have read, I am not satisfied with that one sentence of those bishops who say only, We ought not to keep the Passover with the Jews. For this is what the bishop Victor formerly said; but none of the Easterns accepted his figment . But this the benumbing (numb? backbone of Dagon; this the dotage of error drinks in . Of what worth, I ask, is this sentence, so frivolous and so rude and resting, as it does, on no testimonies of sacred Scripture; We ought not to keep the Passover with the Jews? What has it to do with the question?
Are the reprobate Jews to be supposed to keep the Passover now, seeing that they are without a temple, outside Jerusalem, and Christ, who was formerly prefigured, having been crucified by them? Or, can it be rightly supposed that the 14th day of the moon for the Passover was of their own appointment, and is it not rather to be acknowledged to be of God's, who alone knew clearly with what mysterious meaning the 14th day of the moon was chosen for the passage [out of Egypt]. Perhaps to wise men and the like of thee this may be in some degree clearer than to others. As to those who make this objection, although without authority, let them upbraid God for that He did not then beforehand guard against the contumacy of the Jews by enjoining on them in the Law nine days of unleavened bread, if He would not have its keep the Passover with them, so that the beginning of our solemnity should not exceed the end of theirs. For, if Easter is to be celebrated on the 21st or 22nd day, from the 14th to the 22nd nine days will be reckoned, that is, seven ordered by God, and two added by men. But, if it is allowed for men to add anything of their own accord to divine decree, I ask whether this may not seem opposed to that sentence of Deuteronomy, Lo (he saith), the word which I give unto thee, thou shall not add unto it nor take from it (Deut. iv. 2).
But in writing all this more forwardly than humbly, I know that I have involved myself in an Euripus of presumption attended with great difficulty, being perchance unskilled to steer out of it. Nor does it befit our place or rank that anything should be suggested in the way of discussion to thy great authority, and that my Western letters should ridiculously solicit thee, who sittest legitimately on the seat of the apostle and key-bearer Peter, on the subject of Easter. But thou oughtest to consider not so much worthless me in this matter as many masters, both departed and now living, who confirm what I have pointed out, and suppose thyself to be holding a colloquy with them: for know that I open my thick-lipped month dutifully though it may be incoherently and extravagantly. It is for thee, therefore, either to excuse or to condemn Victorius, knowing that, if thou approvest him, it will be a question of faith between thee and the aforesaid Hieronymus, seeing that he approved Anatolius, who is opposed to Victorius; so that whoso follows the one cannot receive the other. Let, then, thy Vigilance take thought that, in approving the faith of one of the two authors aforesaid who are mutually opposed to each other, there be no dissonance, when thou pronouncest thy opinion, between thee and Hieronymus, lest we should be on all sides in a strait, as to whether we should agree with thee or with him. Spare the weak in this matter, lest thou exhibit the scandal of diversity. For I frankly acknowledge to thee that any one who goes against the authority of Saint Hieronymus will be one to be repudiated as a heretic among the churches of the West: for they accommodate their faith in all respects unhesitatingly to him with regard to the Divine Scriptures. But let this suffice with respect to Easter.
But I ask what thy judgment is about those bishops whom thou hast written of as simoniacal, and whom the writer Giltas calls pests. Should communion be had with them? For there are known to be many such in this province, whereby the matter is made more serious. Or as to others, who having been polluted in their diaconate, are afterwards elected to the rank of bishops? For there are some whom we know to have conscientious scruples on these grounds; and in conferring with our littleness about them, they wished to know for certain whether they may minister without peril after such transgressions; that is, either after having bought their rank for money, or after adultery in their diaconate. I mean, however, concealed adultery with their dependents , which with our teachers is accounted as no less criminal. As to a third head of enquiry, say in reply, I pray thee, if it is not troublesome, what should be done in the case of those monks who for a closer sight of God, or inflamed by a longing for a more perfect life, going against their vows, leave the places of their first con version, and, against the will of their abbots, the fervour of monks compelling them, either go free or fly to deserts. The author Vennianus enquired about these of Giltas, who replied to him most elegantly: yet still to one who is anxious to learn there is ever an increase of greater fear. These things, and much more which epistolary brevity does not admit of, might well have been enquired about more humbly and more clearly in a personal interview, but that weakness of body and the care of my fellow-pilgrims keeps me bound at home, though desirous of going to thee, so as to draw from that spiritual vein of a living well and from the living water of knowledge flowing from heaven and springing up unto eternal life. And, if my body were to Follow my mind, Rome would once more be in danger of being itself despised; seeing that-even as we read in the narration of the learned Hieronymus how certain persons once came to Rome from the utmost boundaries of the Heuline coast ; and then (wonderful to be told) sought something else outside of Rome-so I too, saving reverence for the ashes of the saints should seek out longingly, not Rome but thee: for, though I confess myself not to be wise, but athirst, I should do this same thing if I had time and opportunity.
I have read thy book containing the Pastoral Rule, short in style, lengthy in teaching, full of mysteries; and acknowledge it to be a work sweeter than honey to one that is in need. Wherefore bestow, I pray thee, on me who am athirst for what is thine, the works on Ezekiel, which, as I have heard, thou hast elaborated with wonderful genius. I have read the six books of Hieronymus on that prophet; but he has not expounded the middle part. But, if thou wilt do me the favour, send for me to the city some of thy remaining writings; to wit, the concluding expositions of one book, and (? namely) the Song of Songs from that place where it is said, I will go to the mountain of myrrh and rite hill of frankincense, to the end, treated with short comments, either of others, or thine own: and I beg that thou wouldest expound the whole obscurity of Zachariah, and make manifest its hidden meaning, that Western blindness may give thee thanks for this. I make unreasonable demands, and ask to have great things told me: who can fail to see this? But it is true also that thou hast great things, and knowest well that from a little less, and from much more should be put out to use. Let charity induce thee to write in reply;
let not the roughness of my letter hinder thee from expounding, seeing that it is my mode of expression that has been in fault, and I have it in my heart to pay thee due honour. It was for me to provoke, to interrogate, to request: it is for thee not to refuse what thou hast received freely, to put thy talent out to use, to give to him that asks the bread of doctrine, as Christ enjoins. Peace be to thee and thine; pardon my forwardness, blessed pope, in that I have written so boldly; and I pray thee in thy holy prayers to our common Lord to pray for me, a most vile sinner. I think it quite superfluous to commend to thee my people, whom the Saviour judges fit to be received, as walking in His name; and if, as I have heard from thy holy Candidus , thou shouldest be disposed to say in reply that things confirmed by ancient usage cannot be changed, error is manifestly ancient; but truth which reproves it is ever more ancient still.
Book X
Letter 10.10: To Romanus, Guardian (Defensorem)
Gregory to Romanus, our guardian in Sicily. It has been reported to us that our most reverend brother the bishop Basilius is occupied in legal suits as though he were one of the last of the people, and unprofitably attends the courts. Now, since this thing both renders the man himself vile and does away with the reverence due to priests, let thy Experience, immediately on receiving this order, so compel him by strict execution of it to return to his duty that, through thy insistency, a delay five days be not under any excuse allowed him; lest, if thou shouldest in any way permit him to make such delay, thou with him shouldest come to be gravely culpable before us. Given in the month of December, Indiction 3.
Letter 10.15: To Clementina, Patrician
Gregory to Clementina, &c. It has reached us by the report of a certain Abbot that your Glory has been told by certain evil-speakers that we have a pique against you. If this is so, whosoever have made up this story have been double towards you under a shew of sincerity, so as to shew themselves off as faithful, and wickedly cause you to doubt us. But I, glorious daughter, knowing thy good qualities of old, and especially the chastity which has been thy companion from youth, have ever regarded thee with great respect and affection. But, lest even now your Glory should suspect that my heart is changed, I declare that there is not in me a scruple of ill-feeling or anger towards you; but be assured that I evince paternal affection for you. One thing, however, that has been told me I ought. not to pass over in silence, lest there should begin to be a diminution of charity, if what needs to be said for amendment were suppressed.
For indeed it has been reported to me that, when any one has offended you, you retain soreness unremittingly. Now, if this is true, since the more I love you the more grieved I am, I beg that you would nobly rid yourself of this fault, and not suffer the seed of the enemy to grow to the detriment of your crop of well-doing. Let the words of the Lord's Prayer be brought back to your memory, and let not blame prevail with you over pardon. Let the goodness of your Glory get the better of transgressions, and by salubriously pardoning make the offender devoted to you more than persistent asperity can make him undevoted. Let there be left to him what may make him ashamed, and not kept up what may grieve him. For usually discreet remission has more effect for correction than strictness in executing vengeance; so much so that sometimes the one makes a man more faithful and subdued, while the other makes him obstinate and spiteful. And indeed we do not say this to you in order that you should abate your zeal for righteousness, but lest you should be in the least things such as you ought to be in the greatest. For, if ever the quality of a transgression requires severity, it should be so dealt with that both vengeance may correct the fault and grace not be denied afterwards to those that have been corrected. Seeing, then, that we warn you under the dictates of paternal affection for your soul's good, receive our words with the charity wherewith they are spoken, and take them to yourself for the advantage of your Glory, so that your good qualities may become clearer before men and very pure before Almighty God. But count on us, dearest daughter, confidently in all things, as indeed you may; and, since we always desire to hear of your prosperity, refresh us often by your letters.
Letter 10.18: To Clementina, Patrician
Gregory to Clementina, &c. Know, glorious daughter, that the presbyter Amandus has been elected to the episcopate by the people of Surrentum. And, we having written for him to be sent hither, you ought not to be saddened for his absence, seeing that one who is with you in heart should not even be believed to be departing from you. And, since he who once pleased you is acceptable to those who want a bishop, bless Almighty God for this, and with Christian devotion rejoice the more; and gladly do your best to further his coming to us for the advantage of others speedily, since it is the part of sincere charity to exalt when one who is loved is called that he may grow.
Letter 10.19: To Anthemius, Subdeacon
Gregory to Anthemius, Subdeacon of Campania. After he who had been elected to the episcopate of the city of Surrentum had appeared to us to be unfit, they elected Amandus, presbyter of the oratory of Saint Severinus, which is in the Lucullan camp. Wherefore we enjoin on thy Experience, laying aside excuses, to take care to send the said presbyter to us with all speed, to the end that, if there is nothing to hinder him from coming, the desires of the petitioners may with the help of Christ be fulfilled. As to his life and deeds, seeing that they can be better known where he has long lived, let it be thy care, together with our brother and fellow-bishop, Fortunatus , to make diligent enquiry. And if there is nothing in the way of his promotion to the sacred order, he should be sent to us without any delay. But, lest our glorious daughter Clementina should take this amiss, let thy Experience go to her, and do this thing with her consent. If, however, she should be disposed to resist, let thy Experience still send him hither without delay, since we ought so to pacify the minds of our children as still not to obstruct benefit to souls.
Letter 10.23: To Adrian, Notary of Sicily
Gregory to Adrian, &c. A thing to us altogether detestable infamous has come to our ears, and we wonder why, if it is true, thou hast not taken notice of it. For Martianus, a monk of the monastery of Saint Vitus, situate on Mount Aetna, has come to us, and presented a petition, complaining among other things that the monks of this monastery live so perversely and wickedly as to dare to have women living with them, which is a thing atrocious to be spoken of. And, seeing that we have written on this matter to our brother and fellow-bishop Leo , in order that, having enquired into the truth, he may, if he should find it to be so, be at pains to correct it with the strictest severity, it is necessary for thy Experience also to shew thyself in all respects solicitous for investigation of the truth, and punishment of so great a wickedness; so that nothing may be found to be done remissly or negligently. Further, for the interests in other respects of the same monastery, lend thy assistance so far as equity may require, to the end that if, as is said, there has been any invasion of it, it may be redressed according to justice, and that for the future nothing prejudicial may in any way arise there contrary to the fear of God and the order of law.
Letter 10.24: To Fortunatus, Bishop of Neapolis(Naples)
Gregory to Fortunatus, &c. When your Fraternity pays too little attention to the monasteries that are under you, you both lay yourself open to reproof, and make us sorry for your laxity. Now it has come to our ears that one Mauricius, who lately became a monk in the monastery of Barbacianus, has fled from the same monastery, taking other monks with him. In this case the hastiness of the aforesaid Barbacianus inculpates him exceedingly in our sight, in that he rashly tonsured a secular person without even previous probation. Did we not write to you that you should prove him first, and then, if he were fit, should make him abbot? Even now, then, look well after him whom you chose. For you are delinquent in his delinquency, if he has begun so to demean himself as to shew himself unfit to have the government of brethren. Further, let your Fraternity more strictly interdict all monasteries from venturing by any means to tonsure those whom they may have received for monastic profession before they have completed two years in monastic life. But in this space of time let their life and manners be carefully proved, lest any one of them should either not be content with what he had desired or not keep firm to what he had chosen. For, it being a serious matter that untried men should be associated under obedience to any master, how much more serious is it that any who have not been proved should be attached to the service of God? Further, if a soldier should wish to become a monk, let no one for any cause whatever presume to receive him without our consent, or before it has been reported to us. If this rule is not diligently observed, know that all the guilt of those that are under thee redounds on thyself, seeing that thou provest thyself by the very facts of the case to be too little anxious about them.
Letter 10.31: To Libertinus, Ex-Praetor
Gregory to Libertinus, &c. What straits you are in with regard to the things of this world is not unknown to us. But, since to those who are placed in the utmost tribulation the only comfort is the mercy of the Creator, rest your hope on Him, and turn to Him with your whole heart, Who both justly allows whom He will to be afflicted and will mercifully deliver one who trusts in Him. To Him, then, give thanks, and patiently endure what has been brought upon you. For it is the part of a right mind not only to bless God in prosperity, but also in adversities to join in praising Him. In these things therefore that you are suffering let no murmur against God creep into your heart, since for what purpose our Creator thus works is unknown. For perchance, magnificent son, thou didst offend Him in something when in a state of prosperity, from which He would purge thee by kindly bitterness. And so neither let temporal affliction break thee down nor losses of thy goods distract thee, since if, returning thanks in adversity, thou make God propitious to thee by thy patience, both the things that were lost are multiplied, and in addition to this, eternal joys held out to thee. I beg thee, however, not to take it amiss that we have written through Romanus the guardian to order twenty suits of clothing to be supplied from us to your servants, seeing that things, however small, which are offered from the goods of the blessed Apostle Peter are always to be taken for a great blessing, since he will have power both to bestow on you greater things, and to hold out to you eternal benefits with Almighty God. The month of June, Indiction 3.
Letter 10.35: To Eulogius, Patriarch of Alexandria
Gregory to Eulogius, &c. In the past year I received the letters of your most sweet Holiness; but on account of the extreme severity of my sickness have been unable to reply to them until now. For lo, it is now almost full two years that I have been confined to my bed, afflicted with such pains of gout that I have hardly been able to rise on feast-days for as much as three hours space to solemnize mass. And I am soon compelled by severe pain to lie down, that I may be able to bear my torment with intervening groans. This pain of mine is sometimes moderate, and sometimes excessive: but neither so moderate as to depart, nor so excessive as to kill me. Hence it comes to pass that, being daily in death, I am daily debarred from death. Nor it is surprising that, grievous sinner as I am, I am long kept confined in the prison of such corruption. Whence I am compelled to exclaim, Bring my soul out of prison, that I may confess thy name (Ps. cxli. 8). But, since I am not yet worthy to obtain this by my prayers, I beg that the prayer of your Holiness may afford me the aid of its intercession, and deliver me from the weight of sin and corruption into that liberty, which you know well, of the glory of the children of God.
Your to me most sweet and ever to be honoured Blessedness has informed me in your letter that our common son Anatolius, deacon of the city of Constantinople, had written to you to say that certain monks from the parts about Jerusalem had come to me to make some enquiry concerning the error of the Angoitae , and you say that he begged your Holiness to write to me to express your opinion with respect to this enquiry. But neither have monks come to me from the parts about Jerusalem to make any enquiry, nor do I think that the said our common son can have told you in Iris letters what was not the case; but I suspect that the interpreter has mistaken the meaning of his letters. For the same deacon, now more than two years ago, wrote to me that monks had come from the aforesaid parts to the city of Constantinople making such enquiries, and he desired to ask me what I thought. To him, long before I received your letters, I made the very same reply against that same heresy as I found afterwards in the epistle of your Holiness: and I returned great thanks to Almighty God that concerning all questions the Fathers of the Romans and of the Greeks, whose followers we are, have spoken with one spirit. For in many parts I found this your epistle to be as though I had been reading the writings of the Latin Fathers against the aforesaid heresy.
And consider how much I must love and praise the excellence of my most holy brother, in whose mouth I recognised the venerable Fathers, whom I love so much. Praise therefore be to Him, to Him be glory in the highest, of whose gift the voice of Mark still cries aloud in the See of Peter ; from the effusion of whose spirit, when the priest enters into the Holy of Holies for searching into mysteries, spiritual bells resound in holy Church, as in the tabernacle, from the words of preaching. Right, then, and highly to be praised is your preaching. But we implore the Almighty Lord to keep you long even in this life, that from the organ of God, which you are, the voice of truth may in this world sound more widely. And for me, I pray you, intercede, that the way of this pilgrimage, which has become too rough for me may with speed be finished, to the end that I, who cannot by my own merits, may by yours be able to attain to the promises of the eternal country, and to rejoice with the citizens of heaven.
Letter 10.36: To Maximus, Bishop of Salona
Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way of Istria. Further, of Julian the scribo , what shall I say, seeing that I see everywhere how our sins find us out, so as to cause us to be disturbed by the nations from without and by judges from within? But be not at all saddened by such things, since those who shall live after us will see worse times; so much so, that they will regard us as having toad happy days in comparison with their own. But, so far as thy Fraternity has power, thou oughtest to oppose thyself in behalf of the poor, in behalf of the oppressed. And, even if thou shouldest be unable to do any good, the very devotion of thy heart, which Almighty God has given, is enough for Him. For it is written, Rescue them that are drawn unto death, and forbear not to deliver them that are ready to be slain (Prov. xxiv. 11). But if thou shouldest say, My powers are insufficient, He who sees into the heart understands.
In all that thou doest, then, desire to have Him Who sees into the heart well-pleased with thee. But whatever there is whereby He may be pleased omit not thou to do. For human terrors and favours are like smoke, which is snatched by a light breeze and vanishes away. Know this most assuredly, that no one can please God and bad men. Let, therefore, thy Fraternity esteem thyself to have pleased Almighty God in such degree as thou knowest thyself to have displeased froward men. Yet let thy defence of the poor itself be moderate and grave, lest, if anything be done too rigidly, men should think you actuated by the pride of youth. But our defence of the poor must needs be found of such sort that both the humble may feel protection and oppressors may not easily find what out of a malevolent disposition they may blame. Attend, then, to what is said to Ezekiel, Son of man, unbelievers and destroyers are with thee, and than dost dwell among scorpions (Ezek. ii. 6). And the blessed Job says, I have been a brother of dragons, and a companion of owls (Job xxx. 29). And Paul says to his disciples, In the midst of a crooked and perverse nation, among whom ye shine as lights in the world (Philip. ii. 15). We ought, then, to walk all the more cautiously as we know that we are living among the enemies of God. Further, with regard to the Photinianists, let thy Fraternity pay the utmost attention;
and, as thou hast begun, study how to recall them to the bosom of holy Church. But, if any should wish to come to me, and to receive an explanation, let them first make oath that they will not permit their followers to persist in their error even after an explanation has been received. And then let thy Holiness promise them that they will suffer no wrong from me, but that I will give them an explanation. If they should acknowledge the truth, let them accept it; if they should not acknowledge it, I will dismiss them unharmed. But, if any of them should wish to come to us against you, let thy Fraternity by no means detain them; for, when they come, they shall either accept an explanation, or assuredly they will not see that land any more.
Letter 10.37: To Innocent, Praefect of Africa
Gregory to Innocent, &c. The lucid eloquence of your Eminence, seasoned with the honey of the heart, has so infused its savour into our inmost soul, and ravished us with love of it, that both what you write sounds sweet, and what you do has a pleasant savour; nor this without good cause, since one who is accomplished in good studies is great in the eye of judgment, and not of partiality. Further, as we understand that you have taken upon you the belts of the prefecture, sadness is mingled with our joy. For on the one hand we are rejoiced for the promotion of our most sweet son, but are saddened on the other, because we feel in fact from our own sorrow how heavy a burden it is in times of confusion to be advanced to high positions. Wherefore all pains ought to be taken that troublesome circumstances may become an occasion of reward. For, as you know, corn springs from land that is full of thistles, and the rose is produced from thorns. While, then, you have a time given you meet for sowing, delay not to sow the seed of good works, that in the day of harvest you may carry home the greater armfuls of joy, and from good service in a transitory dignity may come to eternal glory. Knowing, then, of the pains you have taken in the preparation of swift-sailing vessels , we relieve your anxiety by wished for news, informing you that, by the mercy of God, we have come to terms about peace with the king of the Lombards until the month of March in the coming fourth Indiction. Whether it will hold or not we know not, since the said king is reported to have died since, though the fact so far is held to be uncertain .
We have done what you wrote to ask us to do about Anamundarus, and would that the result might answer to our wish; for, as far as we are concerned, we do not deny the succour of our intercession to the afflicted. As to your wishing the book on the exposition of holy Job to be sent to you, we altogether rejoice at your earnest desire; since we see that your Eminence earnestly desires what may both prevent you from going entirely outside yourself, and bring your heart back to itself after being distracted by secular cares. But, if you desire to be satiated with delicious food, read the works of the blessed Augustine, your countryman, and seek not our chaff in comparison with his fine wheat. Furthermore, we have learnt from the testimony of Hilarius our Chartularius what patronage and what kindness your Glory has bestowed in the interests of the poor of the blessed Peter, Prince of the apostles, who loves you. On this account, returning you abundant thanks, we implore the mercy of Almighty God, that He would defend you with the protection of His grace, and permit neither bad men to prevail against you without, nor malignant spirits within; but that He would of His mercy so order your doings in His fear that, as He has made you glorious among men, He may also make you so after the course of a long life in the number of His saints.
Letter 10.39: To Eulogius, Patriarch of Alexandria
Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in my heart your oneness of mind with me, and feel that I remain fixed in your heart, I give thanks to Almighty God that charity cannot be divided by distance of place. For, though in body we are far disjoined, yet in soul we are indivisible. Our common son Anatolius the deacon has notified to me in his letters that in the royal city nothing ecclesiastical has at any time been disturbed from earthly causes. But I believe that he had before announced to me how your Blessedness had spoken in the cause of the Church And I rejoice to think that, I where you chanced to be present, I do not consider that there was any want of me. For I know that you, as a minister of the truth, a follower of Peter, and a preacher of Holy Church, would speak what ought to have been heard through the mouth of a teacher from the Apostle Peter's See .
Moreover, before these days, when Abramius of Alexandria came to me. I had written in reply to your Holiness both what I thought of your writings which you issued against the Agnoite heretics , and why I had been so late in replying. But the said Abramius, compelled by difficulties of navigation, is reported to have delayed long in the city of Naples; and so I write again in the same sense in which I had formerly written, since in your teaching against the heretics that are called Agnoitae there was much for us to admire; but to displease us there was nothing. And in the same sense I had already written at length to our son Anatolius the deacon. Moreover, your doctrine so agreed in all respects with the Latin Fathers that I find, not to my surprise, that in diverse languages the Spirit has not been diverse. For, as to what you have said about the fig-tree, Augustine speaks aptly in the same sense; for, when the evangelist subjoined, For the time of figs was not yet (Mark xi. 13), it is plainly shown that the figs which the Lord had sough: were fruit in the synagogue, which had the leaves of the Law, but not the fruit of works. For the Creator of all things could not be ignorant that the fig-tree had no fruit; which was a thing that all might know, since it was not the time of figs. But concerning what is written, That the day and hour neither the Son nor the angels know (Mark xiii. 32), your Holiness has quite tightly perceived that this is most certainly to be referred, not to the said Son with respect to His being the Head, but with respect to His body, which we are With regard to which matter, the same blessed Augustine in many places adopts this sense (Quaest. lib. lxxxiii. q. 6o; lib. I de Trinit., c. 12; in psalm VI., init.; in ps. xxxiv. serm. 2). He mentions also another thing that may be understood of the same Son, namely that Almighty God sometimes speaks in a human manner, even as He says to Abraham, Now I know that thou fearest God (Genes. xxii. 12) It was not that God then came to know that He was feared, but that He then made Abraham know that he feared God.
For, as we speak of a glad day, not meaning that the day itself is glad, but that it makes us glad, so also the Almighty Son says that He does not know the day which He causes not to be known; not that He Himself does not know it, but that He does not allow it to be known. Whence also the Father alone is said to know it, because the Son Who is consubstantial with Him has His knowledge of what the angels are ignorant of from His divine nature, whereby He is above the angels. Whence also it may be more nicely understood thus; that the Only-begotten, being incarnate and made for us a perfect man, knew indeed in the nature of His humanity the day and hour of the judgment, but still it was not from the nature of His humanity that He knew it. What then He knew in it He knew not from it, because God, made man, knew the day and hour of the judgment through the power of His Deity: as also at the marriage, when the Virgin Mother said that wine was wanting, He replied, Woman, what have to do with thee? Mine hour is not yet come (Joh. ii. 4). For it was not that the Lord of the angels was subject to the hour, having, among all things which He had created, made hours and times;
but, because the Virgin Mother, when wine was wanting, wished a miracle to be done by Him, it was at once answered her, Woman, what have I to do with thee? As if to say plainly, That I can do a miracle comes to me of my Father, not of my Mother. For He who of the nature of His Father did miracles had it of His mother that He could die. Whence also, when He was on the cross, in dying He acknowledged His mother, whom He commended to the disciple, saying, Behold thy mother (Joh. xix. 27). He says, then, Woman, what have I to do with thee? Mine hour is not yet came.-That is, "In the miracle, which I have not of thy nature, I do not acknowledge thee. When the hour of death shall come, I shall acknowledge thee as my mother, since I have it of thee that I can die. And thus the knowledge, which He had not of the nature of humanity whereby He was with the angels a creature, this He denied that He had with the angels, who are creatures. The day, then, and the hour of the judgment He knows as God and man, but for this reason, that God is man. It is moreover a thing quite manifest, that whoso is not a Nestorian cannot in any wise be an Agnoite.
For with what meaning can one that confesses that the very Wisdom of God was incarnate say that there is anything that the Wisdom of God is ignorant of? It is written, In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him (Joh. i. 1). If all things, then without doubt the day and hour of the judgment. Who then can be so senseless as to presume to say that the Word of the Father made what He is ignorant of? It is written also, Jesus knowing that the Father had given all things into his hands (Job xxii. 3). If all things, certainly both the day and the hour of the judgment. Who, then, is so foolish as to say that the Son received into His hands what He knows not? But, with respect to the passage in which He says to the women about Lazarus, Where have ye laid him (Joh. xi. 34), I felt exactly as you felt. that, if they say that the Lord did not know where Lazarus had been buried, and for that reason enquired, they will undoubtedly be compelled to acknowledge that the Lord did not know in what places Adam and Eve had hidden themselves after their sin, when He said in Paradise, Adam, where art thou (Gen. iii. 9)? or when lie chides Cain saying, Where is Abel thy brother (Gen. iv. 9)? But, if He did not know, why did lie forthwith add, Thy brother's blood crieth unto me from the ground? However, on this passage Severianus Gabalensis speaks differently, saying that the Lord spoke thus to the women as it were in the way of rebuke, in that He enquired where they had laid the dead Lazarus; as if with plain reference to the sin of Eve He had said, I placed the man in Paradise, whom you have placed in the sepulchre.
But to these things our said common son Anatolius the deacon has replied by putting another question:-What if it should be objected to me that, even as He who is immortal vouchsafed to die that He might deliver us from death, and He who is eternal before all time willed to become subject to time, so the Wisdom of God vouchsafed to take upon Himself our ignorance that He might deliver us from ignorance? But I have not yet given him any reply to this, having been confined until now by grievous sickness. Now, however, through your players I have already begun to recover; and, if I should so recover as to be able to dictate, with the help of the Lord I will reply to him. To you it is not for me to say anything on this subject, lest I should seem to teach you what you know, seeing that even medicines lose their power of healing, if applied to sound and strong members.
Furthermore, we apprize you that in this place we suffer from serious difficulty for want of good interpreters. For there are none who can express the sense, while all ever try to translate the words exactly: and so they confuse the whole sense of what has been said. Whence it comes to pass that we are by no means able without severe labour to understand what has been translated. I have received the blessing of Saint Mark the Evangelist and of your Blessedness. And I have been desirous of sending you some timber; but the ship which came was too small to carry it. And yet even that which the Alexandrians saw when they came is of small size. For I had prepared some that is much larger for you, which has not yet been conveyed to the Roman city: for I waited for it to be conveyed when the Alexandrian ship should arrive; and it has remained in the place where it was felled.
May Almighty God long guard your life for the edification of Holy Church, and inspire you to pray earnestly for me; that, being pressed down by my own sins, I may be lifted up before Almighty God by your prayers.
Letter 10.42: To Eusebius
Gregory to Eusebius, &c. If, most dear brother, we consider attentively how great is the excellence of peace, we shall recognize with what earnestness it should be cultivated by us. For indeed our Lord and Redeemer vouchsafed to leave and give it as a great boon to His disciples, that He might thereby make those who were united to Him in firmness of faith His associates in loving participation with Himself. For it is written, Blessed are the peacemakers, for they shall be called the children of God (Matth. v. 9). Whosoever, then, desires to be the father's heir, let him, by keeping peace, not refuse to be his child. For he who gives place to discord surely makes himself to be without lot in so great a gift. Seeing then that by the mercy of God the purity of thy faith has been declared to us, as was meet, with catholic rectitude, we are taken up with great surprise that thou shouldest suffer those whom thou knowest to believe well and to think aright to be needlessly scandalised by the fault of certain persons, so that the reputation of thy Fraternity is clouded by the guilt of others. For how can one avoid suspicion of error who extends sufferance to them that are in error? Or what estimate of himself can he expect, if he provides not for purging by open satisfaction what fervour of faith requires to be purged?
For indeed it is said that Luke thy presbyter and Peter refuse to receive the Chalcedonian synod, and that on this account the hearts of thy orthodox children are perturbed with no slight offence . And, since their zeal is not only to be praised but also to be altogether cherished, we exhort that the care of thy Fraternity hesitate not to investigate the matter with all activity and solicitude. And, if those persons should be found innocent of that pravity, remove offence from the minds of thy children by giving them satisfaction, and among all heresies anathematise especially Severus and Nestorius, so that purification may engender charity among those with whom a sinister suspicion concerning those heretics has, out of love of the faith, produced dissension; and that one feeling of concord may salubriously knit together those whom a pure and single confession of catholic truth unites. Nor let the doubters be thought unworthy of satisfaction, since we are instructed by the Divine voice, Despise not one of these who are the least Matth. xxviii. 18). Whoso, then, desires not that he who instructs us should be despised, let him not reject the words of the instructor; since he also of whom our Redeemer testified that he was a vessel of election unto Himself admonishes us to keep the unity of the Spirit in the bond of peace Ephes. iv.). Hence whosoever refuses not to be held by this bond of salvation, let him study the things that make for peace, and afford no place for the foe; so that, having been enabled to advance by the fierce dissension of brethren, he may be more stoutly trampled on, when unity is established.
If however, as we do not expect, they should be found to be wounded by the dart of this error, the cure of ecclesiastical exhortation must be applied to them, so that they may either remain among the Lord's sheep if healed, or be cut off from the unity of the ecclesiastical body; to the end that from a slight loss there may be a great gain, and that the removal of a part may make the whole body free. For it is the care also of a provident shepherd not to delay casting out from consort with his sound sheep a sickly one that admits not of cure, lest it should contaminate others with the taint of its sickness, knowing that he cannot preserve the soundness of the rest but by the ejection of this one. Accordingly 1 once more warn you in brotherly charity to investigate this matter with the utmost vigilance, and to observe what we have written with the utmost care, lest by consort with others you should make the right faith which you hold doubtful. For he who does not correct things that should be cut off commits them. Wherefore you must take thought with great solicitude and with great provision in all ways, that the persons of those men be not an offence to others, or common opinion injurious to you; that so a shepherd's gains may accrue to your Fraternity from the sheep committed to you all the more as both sincere love and approved care shall have made you solicitous for their custody.
Letter 10.62: To The Neapolitans
Gregory to the clergy and noble citizens of Naples. It is not a new thing, nor is it reprehensible, that in the election of a bishop the votes of the people should be divided between two parties: but it is a serious matter when in cases of this kind the election goes not by judgment, but by favour only. For before your letter reached us we had learnt from the report of certain persons that the deacon John, who has been elected by the other party, has a little daughter. Hence, if they had had a mind to attend to reason, neither would others have elected him nor would he have consented. For what presumption must his be who dares to approach the episcopate while convicted by the evidence of the little girl, of not having had long control over his own body! Moreover, Peter the deacon, who you say has been elected by you, is, according to what is said, quite without astuteness. And you know that at the present time the person to be constituted in the highest place of government, should be one who knows how to be careful, not only for the salvation of souls, but also with regard to the external advantage and safeguard of his subjects. But know ye further that it has come to our ears concerning him, that he has given money on usury; which thing you ought to enquire into thoroughly, and, if it is so, elect another, and without delay hold yourselves aloof from a person of this kind.
For we will on no account lay hands on lovers of usury. If, however, after accurate enquiry made, this should prove to be false (since his person is unknown to us, and we know not whether what has been reported to us of his simplicity be true), he must needs come to us with your decree in his favour, that, having made careful enquiry into his life and manners, we may at the same time become acquainted with his intelligence; and thus, in case of his satisfying this enquiry, we may in him, with the Lord's help, fulfil your desires. Further, let it be your care to look out also for another person who may be suitable, so that, if this one should by any chance appear unfit for appointment to this order, there may be some one else to whom you may transfer your choice. For it will be a serious disgrace to your clergy, in case of this man by any chance not being approved, if they should say that they have no one else fit to be elected.
Letter 10.63: To Dominicus, Bishop of Carthage
Gregory to Dominicus, &c. We have already learnt what great pestilence has invaded the African parts; and, inasmuch as neither is Italy free from such affliction, doubled are the groans of our sorrows. But amid these evils and other innumerable calamities our heart, dearest brother, would fail from desperate distress, had not the Lord's voice fortified our weakness beforehand. For long ago to the faithful the trumpet of the Gospel lesson sounded, warning them that at the approach of the end of the world wars and many other things, which, as you know, are now feared, would come to pass (Matth. xxiv.; Luke xxi.). We ought not, then, to be too much afflicted in suffering things that we knew of beforehand, as though they had been unknown. Frequently also, in our consideration of another's death, the kind of death may be an alleviation. For what manglings, what cruelties have we seen, where death was the only remedy, and life was a torment! Did not David, when a choice of deaths was offered him, refuse famine or the sword, and choose that his people should fall under the hand of God? Gather ye from this how great favour is granted to such as perish under Divine smiting, since they die by the call that was offered to the holy prophet for a boon. Wherefore let us return thanks to our Creator in all adversities, and, trusting in His mercy, bear all things patiently, since we suffer much less than we deserve.
Since, however, we are so scourged temporally that we may not be left without the consolation of life eternal, it is needful (since we are not ignorant, through the announcements of these signs, that the Judge Who is to come is at hand) that we should so much the more, by zeal for good works and the wailing of penitence, make secure our accounts which we shall have to submit to His scrutiny; so that such great smitings may be to us, by the favour of His grace, not the beginning of damnation, but a purgation for our good. Since, however, the nature of our infirmity is such that we cannot but grieve for those who pass away, let the teaching of your Fraternity be a consolation to the afflicted. Instil into them that the good things which are promised will remain with them; so that, strengthened by a most sure hope, they may learn not to grieve for the loss of temporal things in comparison with the gift to come. Let your tongue, as indeed we believe it does, restrain them more and more from the perpetration of evil deeds; let it announce the rewards of the good, the punishments of the bad, so that those who have little love for good things may at least be greatly afraid of bad things, and keep themselves from the things which must be punished. For to commit things worthy of scourges when placed in the midst of scourges is to be peculiarly proud against the smiter, and provokes the incensed one to fiercer anger. And it is a prime kind of madness for any one to be unwilling to desist justly from his own evil, and to wish God to cease unjustly from His vengeance. But, since in all this there is need of Divine help, let us, beloved brother, with united prayers implore the clemency of Almighty God, that He would both grant unto us thus to acquit ourselves worthily, and mercifully stir the hearts of the people to perform such things; to the end that, while we order our actions wholesomely in His fear, we may be counted worthy both to be delivered from impending evils, and, by the leading of His grace, without which we can do nothing, to come to supernal joys.
The month of August, Indiction 3.
Book XI
Letter 11.1: To John, Abbot
Gregory to John, Abbot of Mount Sina . The Epistle of thy Humility testifies to the holiness of thy life; whence we give great thanks to Almighty God, for that we know that there are still some to pray for our sins. For we, under the colour of ecclesiastical government, are tossed in the billows of this world, which frequently overwhelm us. But by the protecting hand of heavenly grace we are raised up again from the deep. Do you, then, who lead a tranquil life in the so great serenity of your rest, and stand as it were safe on the shore, extend the hand of your prayer to us who are on our voyage, or rather who are suffering shipwreck, and with all the supplications in your power help us as we strive to reach the land of the living, so that not only for your own life, but also for our rescue, you may have reward for ever. May the Holy Trinity protect thy Love with the right hand of Its protection, and grant unto thee in Its sight, by praying, by admonishing, by shewing example of good work, to feed the flock committed to thee, that so thou mayest be able to reach the pastures of eternal life with the flock itself which thou feedest. For it is written, My sheep shall come and shall find pastures (John x. 27). And these pastures in truth we find, when, freed from the winter of this life, we are satisfied with the greenness of eternal life, as of a new Spring.
We have learnt from the report of our son Simplicius that there is a want of beds and bedding in the Gerontocomium , which has been constructed by one Isaurus there. Wherefore we have sent 15 cloaks, 30 rachanae , and 15 beds. We have also given money for the purchase of mattresses and for their transport, which we beg thy Love not to disdain, but to supply them to the place for which they have been sent. Given on the day of the Kalends of September, Indiction 4.
Letter 11.12: To Conon, Abbot of Lirinus (Lerins)
Gregory to Conon, Abbot of the Monastery of Lirinus . The carefulness of persons in authority is the safeguard of subjects, since one who watches over what is entrusted to him avoids the snares of the enemy. But how skilful thou art in ruling the brethren, and how earnestly watchful in keeping guard over them, we have learnt from the report of our most reverend brother and fellow-bishop Mennas . And as our hearing of the unwary remissness of thy predecessor often saddened us, so the carefulness of thy foresight gladdens us, since there is no doubt that the safeguard of thy earnestness is of profit for reward to thee, and for example to do good to others. But, since the more our adversary knows himself to be guarded against on all sides, the more he seeks to break in by hidden ways, and strives with cunning art to overthrow his opponent, let the watchfulness of thy Love ever kindle itself to more ardent care; and so, with God's help, fortify all beforehand, that the ravening wolf, running about hither and thither, may have no place for entering among the Lord's sheep, Be it then thine earnest endeavour, the grace of our Redeemer aiding thee, to prohibit and in all ways guard those who are committed to thee from gluttony, from pride from avarice, from idle speaking, and from all uncleanness; that by so much the greater reward may accrue to thee from the government committed to thee as thy subjects, through thy vigilance, shall be conquerors against the iniquities of the adversary.
Wherefore let the good feel thee sweet, the bad a corrector. And even in correction know thou that this order should be observed, that thou shouldest love persons and visit faults; lest, if thou shouldest perchance be disposed to act otherwise, correction should pass into cruelty, and thou shouldest destroy those whom thou desirest to amend. For thou oughtest so to cut away a sore as not to run the risk of ulcerating what is sound; lest, if thou press in the steel more than the case requires, thou injure him whom thou art in haste to benefit. For let thy very sweetness be wary, not remiss; and let thy correction be loving, not severe. But let the one be so seasoned by the other that both the good may; have, in loving, something to beware of, and the bad, in fearing, something to love. Attend carefully to these things, most beloved son; earnestly observe them; that, when through such management thou shalt have given back safe to God those whom thou hast received from Him, thou mayest be counted worthy in the day of eternal retribution to hear Him say, Well done, thou good and faithful servant: because thou hast been faithful in a few things, I will set thee over many things: enter into the joy of thy Lord Luke xix. 17). Further, we desire that our son Columbus the presbyter, who is commended to thy Charity by his own merits, may advance in thy love from our commendation also.
Letter 11.13: To Serenus, Bishop of Massilia (Marseilles)
Gregory to Serenus, &c. The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid diligent attention to the admonition which in brotherly love we gave thee, not only wouldest thou not have doubted, but have perceived what in priestly seriousness it was thy duty to do. For Cyriacus formerly abbot, who was the bearer of our letter, was not a man of such training and erudition as to dare, as thou supposest, to make up another, nor for thee to entertain this suspicion of falseness against his character. But, while putting aside consideration of our wholesome admonitions, thou hast come to be culpable, not only in thy deeds, but in thy questionings also. For indeed it had been reported to us that, inflamed with inconsiderate zeal, thou hadst broken images of saints, as though under the plea that they ought not to be adored . And indeed in that thou forbadest them to be adored, we altogether praise thee; but we blame thee for having broken them. Say, brother, what priest has ever been heard of as doing what thou hast done?
If nothing else, should not even this thought have restrained thee, so as not to despise other brethren, supposing thyself only to be holy and wise? For to adore a picture is one thing, but to learn through the story of a picture what is to be adored is another. For what writing presents to readers, this a picture presents to the unlearned who behold, since in it even the ignorant see what they ought to follow; in it the illiterate read. Hence, and chiefly to the nations , a picture is instead of reading. And this ought to have been attended to especially by thee who livest among the nations, lest, while inflamed inconsiderately by a right zeal, thou shouldest breed offence to savage minds. And, seeing that antiquity has not without reason admitted the histories of saints to be painted in venerable places, if thou hadst seasoned zeal with discretion, thou mightest undoubtedly have obtained what thou wert aiming at, and not scattered the collected flock, but rather gathered together a scattered one; that so the deserved renown of a shepherd might have distinguished thee, instead of the blame of being a scatterer lying upon thee. But from having acted inconsiderately on the impulse of thy feelings thou art said to have so offended thy children that the greatest part of them have suspended themselves from thy communion. When, then, wilt thou bring wandering sheep to the Lord's fold, not being able to retain those thou hast?
Henceforth we exhort thee that thou study even now to be careful, and restrain thyself from this presumption, and make haste, with fatherly sweetness, with all endeavour, with all earnestness, to recall to thyself the minds of those whom thou findest to be disjoined from thee. For the dispersed children of the Church must be called together, and it must he shewn then by testimonies of sacred Scripture that it is not lawful for anything made with hands to be adored, since it is written, Thou shalt adore the Lord thy God, and him only shalt serve (Luke iv. 8). And then, with regard to the pictorial representations which bad been made for the edification of an unlearned people in order that, though ignorant of letters, they might by turning their eyes to the story itself learn what had been done, it must be added that, because thou hadst seen these come to be adored, thou hadst been so moved as to order them to be broken. And it must be said to them, If for this instruction for which images were anciently made you wish to have them in the church, I permit them by all means both to be made and to be had. And explain to them that it was not the sight itself of the story which the picture was hanging to attest that displeased thee, but the adoration which had been improperly paid to the pictures. And with such words appease thou their minds; recall them to agreement with thee And if any one should wish to make images, by no means prohibit him, but by all means forbid the adoration of images. But let thy Fraternity carefully admonish them that from the sight of the event portrayed they should catch the ardour of compunction, and bow themselves down in adoration of the One Almighty Holy Trinity.
Now we say all this in our love of Holy Church, and of thy Fraternity. Be not then shaken, in consequence of my rebuke, in the zeal of uprightness, but rather be helped in the earnestness of thy pious administration. Furthermore, it has come to our ears that thy Love gladly receives had men into its society; so much so as to have as a familiar friend a certain presbyter who, after having fallen, is said to live still in the pollution of his iniquity . This indeed we do not entirely believe, since he that receives such a one does not correct wickedness, but rather appears to give licence to others to perpetrate the like things. But, lest haply by any subornation or dissimulation he should prevail on thee to receive him and keep him still in favour, it becomes thee not only to drive him further from thee, but also in all ways to cut away his excesses with priestly zeal. But as to others who are reported to be bad, study to restrain them from their badness by fatherly exhortation, and to recall them to the way of rectitude. But, if (which God forbid) you seem not to profit them at all by salutary admonition, these also thou wilt take care to cast aft far from thee, lest, from their being received, their evil doings should seem not at all to displease thee, and lest not only they themselves should remain unamended, but others also should be corrupted in consequence of thy reception of them. And consider how execrable it is before men, and how perilous before the eyes of God, if vices should seem to be nurtured through him whose duty it is to punish crimes. Attend therefore to these things diligently, most beloved brother; and study so to act as both wholesomely to correct the bad and to avoid breeding offence in the minds of thy children by associating with evil men.
Letter 11.25: To Januarius, Bishop of Caralis (Cagliari )
Gregory to Januarius, &c. Know ye that your Fraternity's solicitude has pleased us, in that you have evinced, as was right, pastoral vigilance for the guardianship of souls. For indeed it has been reported to us that you have forbidden a monastery to be founded in the house of the late Epiphanius, a reader of your Church, in accordance with his will, for this reason; lest, seeing that this house was adjacent to a monastery of hand-maidens of God , deception of souls should thence ensue. And we praised you greatly for guarding, as became you, by suitable foresight against the snares of the ancient foe. But, since we have been informed that the religious lady Pompeiana is desirous of taking away, the handmaidens of God from this same monastery, and restoring them to their own monasteries whence they had been taken, and establishing there a congregation of monks, it is necessary that if this be accomplished, the disposition of the deceased should in all respects be adhered to. But, if this should not be done, that the will of the testator may not seem to be entirely frustrated, we will that-inasmuch as the monastery of the late abbot Urban, situated outside the city of Caralis, is said to be left so destitute that not even one monk remains there-we will, I say, that John, whom the said Epiphanius appointed to be abbot in the monastery which, as has been said, he had determined should be founded in his house, be ordained abbot (i.e. of the late Urban's monastery), provided only that there be no impediment against him.
And let the relics which were to have been deposited in the house of the aforesaid Epiphanius be deposited there, and let whatever the same Epiphanius had contributed for the intended monastery in his own house be in all ways applied to the other; that so, even though for safeguard, as above written, his will is not carried out with regard to the place, the benefit intended may nevertheless be preserved inviolate. And indeed let your Fraternity, together with the guardian (defensore) Vitalis, arrange all this, and endeavour to order it so advantageously that you may have your reward, as for your praiseworthy prohibition, so also for your good settlement of the case. Lastly, though it may be superfluous to commend this monastery to your Fraternity, yet we abundantly exhort you that, as becomes you, with due regard to justice, you hold it as commended to you .
Letter 11.28: To Augustine, Bishop of the Angli
Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. But who can describe what great joy sprung up here in the hearts of all the faithful, for that the nation of the Angli through the operation of the grace of Almighty God and the labour of thy Fraternity has cast away the darkness of error, and been suffused with the light of holy faith; that with most sound mind it now tramples on the idols which it formerly crouched before in insane fear; that it falls down with pure heart before Almighty God; that it is restrained by the rules of holy preaching from the lapses of wrong doing; that it bows down in heart to divine precepts, that in understanding it may be exalted; that it humbles itself even to the earth in prayer, lest in mind and soul it should lie upon the earth. Whose is tiffs work but His who says, My Father worketh hitherto, and I work (John v. 17)?
who, to shew that He converts the world, not by men's wisdom, but by His own power, chose unlettered men as His preachers whom He sent into the world? And He does the same even now, having deigned to work mighty works in the nation of the Angli through weak men. But in this heavenly gift, dearest brother, there is ground, along with great joy, for most serious fear. For I know that Almighty God has displayed great miracles through thy Love in the nation which He has willed to be chosen. Wherefore thou must needs rejoice with fear for this same heavenly gift, and tremble in rejoicing:-rejoice, that is, because the souls of the Angli are drawn by outward miracles to inward grace; but tremble, lest among the signs that are done the infirm mind lift itself up to presumption about itself, and from being exalted in honour outwardly, fall inwardly through vain glory. For we ought to remember how, when the disciples returned with joy from preaching, and said to their heavenly Master, Lord, in thy name even the devils are subject unto us (Luke x. 17), they straightway heard, In this rejoice not; but rather rejoice because your names are written in heaven (Ib. v. 20). For they had set their minds on private and temporal gladness, when they rejoiced in the miracles. But they are recalled from private to common, from temporal to eternal gladness, when it is said to them, In this rejoice ye, because your names are written in heaven.
For not all the elect work miracles; and yet the names of all of them are kept enrolled in heaven. For to the disciples of the Truth there should not be joy, save for that good which they have in common with all, and in which they have no end to their gladness. It remains, therefore, dearest brother, that in the midst of the things which through the operation of God thou doest outwardly, thou shouldest ever nicely judge thyself within, and nicely understand both what thou art thyself and how great is the grace in the midst of that same nation for the conversion of which thou hast received even the gift of doing signs. And if at any time thou shouldest remember having offended-against our Creator, whether in tongue or in deed, ever recall these things to thy memory, that memory of guilt may keep down the rising glory of the heart. And whatsoever thou mayest receive, or hast received, in the way of doing signs, regard these powers as not granted to thyself, but to those for whose salvation they have been conferred upon thee. Further, there occurs to my mind, while I think on these things, what took place with one servant of God, even one eminently chosen. Certainly Moses, when he led God's people out of Egypt, as thy Fraternity knows, wrought wonderful miracles. Fasting forty days and nights in Mount Sina, he received the tables of the law; among lightnings and thunders, while all the people trembled, he was attached to the service of Almighty God, being alone with Him even in familiar colloquy (Exod. xxx., xxxi.); he opened a way through the Red Sea; he had a pillar of a cloud to lead him on his journey; to the people when an hungered he gave manna from heaven;
flesh to those who longed for it he supplied in the wilderness by a miracle, even unto overmuch satiety (Exod. xiii., xiv., xvi.). But, when in a time of drought they had come to the rock, he was distrustful, and doubted being able to draw water from the same, which still at the Lord's command he opened without fail in copious streams. But how many and great miracles after these he did during eight and thirty years in the desert who can count or search out (Exod. xvii.; Num. xx.)? As often as a doubtful matter had troubled his mind, he resorted to the tabernacle, and enquired of the Lord in secret, and was forthwith taught concerning it, God speaking to him (Exod. xxxiii. seq.). When the Lord was wrath with the people, he appeased Him by the intervention of his prayer; those who rose in pride and dissented in discord he engulphed in the jaws of the gaping earth; he bore down his enemies with victories, and shewed signs to his own people. But, when the land of promise had at length been reached, he was called into the mountain, and heard of the fault which he had committed eight and thirty years before, as I have said, in that he had doubted about drawing water from the rock. And for this reason he was told that he might not enter the land of promise (Num. xxvii.).
Herein it is for us to consider how formidable is the judgment of Almighty God, who did so many signs through that servant of His whose fault He still bare in remembrance for so long a time. Wherefore, dearest brother, if we find that even he whom we know to have been especially chosen by Almighty God died for a fault after so many signs, with what fear ought we to tremble, who do not yet know whether we are chosen? But what should I say of the miracles of the reprobate, when thy Fraternity well knows what the Truth says in the Gospel; Many shall come in that day saying to me, Lord in thy name we have prophesied, and in thy name have cast out devils, and in thy name have done many wonderful works. But I will say unto them, I know not who ye are: depart from me all ye workers of iniquity (Matth. vii. 22; Luke xiii. 27)? The mind, then, should be much kept down in the midst of signs and miracles, lest haply one seek therein one's own glory, and exult in private joy for one's own exaltation. For through signs gains of souls should be sought, and His glory by whose power these very signs are done. But there is one sign that the Lord has given us for which we may exceedingly rejoice, and acknowledge the glory of election in ourselves, seeing that He says, In this shall it be known that ye are my disciples, if ye have love one to another (John xiii. 35). Which sign the prophet demanded, when he said, Make with me, Lord, a sign for good, that they which hate me may see it, and be confounded (Ps. lxxxv. 17).
These things I say, because I desire to abase the mind of my hearer in humility. But let thy very humility have its confidence. For I, a sinner, maintain a most certain hope that through the grace of our Almighty Creator and Redeemer, our God and Lord Jesus Christ, thy sins are already remitted, and thou art chosen for this purpose, that those of others may be remitted through thee. Nor will you have sorrow for any guilt in the future, while you strive to cause joy in heaven for the conversion of many. Truly the same our Maker and Redeemer, speaking of the repentance of men, says, Verily I say unto you there will be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance (Luke xv. 7). And if for one penitent there is great joy in heaven, of what kind may we believe the joy to be for so large a people, converted from its error, which, coming to faith, has condemned by penitence the evil things it did. In this joy, then, of heaven and the angels let us repeat the very words of the angels with which we began: let us say therefore, let us all say, Glory to God in the highest, and on earth peace to men of good will.
Letter 11.29: To Bertha, Queen of the Angli
Gregory to Bertha, &c. They who desire, after earthly dominion, to obtain the glory of a heavenly kingdom ought to labour earnestly to bring in gain to their Creator, that they may be able to rise by the steps of their operation to the things they long for; as we are glad to know you do. For indeed our most beloved son Laurentius the presbyter, and Peter the monk, have brought us word on their return to us how your Glory has exhibited itself towards our most reverend brother and fellow-bishop Augustine, and how great succour and what charity you have bestowed upon him. And we bless Almighty God, who has been mercifully pleased to reserve the conversion of the nation of the Angli for your reward. For, as through Helena of illustrious memory, the mother of the most pious Emperor Constantine, He kindled the hearts of the Romans into Christian faith, so we trust that He works in the nation of the Angli through the zeal of your Glory. And indeed you ought before now, as being truly a Christian, to have inclined the heart of our glorious son, your husband, by the good influence of your prudence, to follow, for the weal of his kingdom and of his own soul, the faith which you profess, to the end that for him, and for the conversion of the whole nation through him, fit retribution might accrue to you in the joys of heaven.
For seeing, as we have said, that your Glory is both fortified by a right faith and instructed in letters, this should have been to you neither slow of accomplishment nor difficult. And since, by the will of God, now is a suitable time, so proceed, with the co-operation of divine grace, as to be able to make reparation with increase for what has been neglected. Wherefore strengthen by continual hortation the mind of your glorious husband in love of the Christian faith; let your solicitude infuse into him increase of love for God, and so kindle his heart even for the fullest conversion of the nation subject to him that both he may offer, out of the zeal of your devotion, a great sacrifice to the Almighty Lord, and that the things related of you may both grow and be in all ways proved to be true: for your good deeds are known not only among the Romans, who have prayed earnestly for your life, but also through divers places, and have come even to the ears of the most serene prince at Constantinople. Hence, as great joy has been caused us by the consolations of your Christianity, so also may there be joy in heaven for your perfected work.
So acquit yourselves devotedly and with all your might in aid of our above-named most reverend brother and fellow-bishop, and of the servants of God whom we have sent to you, in the conversion of your nation that you may both reign happily here with our glorious son your husband, and after long courses of years may also attain the joys of the future life, which know no end. Now we pray Almighty God that He would both kindle the heart of your Glory with the fire of His grace to perform what we have spoken of, and grant you the fruit of an eternal reward for work well-pleasing to Him.
Letter 11.30: To Venantius, Ex-Monk, Patrician of Syracuse
Gregory to Venantius, &c. In addressing to you the greeting which is due I was intending to speak of what I suffer But I think I need not relate to you what you know. For I am tormented by pains of gout, which, afflicting not dissimilarly both me and you, while they increase upon us exceedingly, have caused our life to decrease. In the midst of them what else should we do but recall our faults to mind, and give thanks to Almighty God? For we who have sinned in many things from the pampering of the flesh are purged by the affliction of the flesh. We are to know also that present pain, if it converts the mind of the afflicted one, is the end of preceding guilt; but, if it does not convert to the fear of the Lord, is the beginning of pain to follow. We must therefore take care, and in entire conversion of heart watch to the utmost of our power with tears, lest we pass from torment to torments. We are also to consider by how great a dispensation of loving kindness our Maker deals with us, in that He continually smites us, who are worthy of death, and still slays us not. For He threatens what He will do, and yet does it not, that pains sent in advance may alarm us, and, when we are converted to the fear of the strict Judge, may shield us from His animadversion when life is over.
For who may tell, who may count, how many, sunk in their lechery, running headlong also in blasphemies and pride, continuing in robberies and iniquities even to the day of their death, have so lived in this world as never to suffer even a headache, but by a sudden stroke have been delivered to the fires of hell? We, then, have a token that we are not forsaken, in that we are continually scourged, according to the testimony of Scripture, which says, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 6). Wherefore under the very stripes of God let us recall to mind both His gifts and the losses of our guilt. Let us consider what good things He has showered upon our ill-doing, and what ill things we have committed under His goodness. Let us fulfil what the Lord says through the prophet, Put me in remembrance, that we may plead together (Isai. xliii. 26). Let us plead now in our though with God, that we be not hereafter strictly judged by God. For what says Paul? If we would judge ourselves, we should not be judged of the Lord (1 Cor. xi. 31). Whosoever, then, would make haste to escape the strictness of the sentence of the judgment to come, let him, through the bitterness of penitence, cut off for himself all the sweetness of the present life. Moreover, whatever gifts of this kind there are, whose gifts are they but our Maker's?
But that should not be accounted a gift of God fully to us which separates us through delight in itself from the love of God; lest we should prefer the things given to the Giver, and while receiving good things, though ourselves evil, we should be disjoined from His fear by that whereby we ought to have grown in His fear. Now may the Creator of all things, that is Almighty God, pour into your heart by the inspiration of His Spirit what we speak to you of by letter, and cleanse you from all defilements of sin, and grant you the joy of His comfort here, and hereafter eternal rewards with Himself. I beg that my most sweet daughters, the lady Barbara and the lady Antonina, be greeted in my name.
Letter 11.32: To Marinianus, Bishop of Ravenna
Gregory to Marinianus, &c. When the bearer of these presents, Candidus the abbot, came hither to ask for relics (which have also been granted), as much as I rejoiced in thy Fraternity's nursing aid, thy Fraternity's care for me being therein apparent, so much was I distressed that I could not enjoy his presence as I wished to do, seeing that he found me sick, and, when he departed, left me still in a state of weakness. For it is now a long time since I have been able to rise from bed. For at one time the pain of gout torments me, at another a fire, I know not of what kind, spreads itself with pain through my whole body; and it is generally the case that at one and the same time burning pain racks me, and body and mind fail me. Further, what other great distresses of sickness beside what I have mentioned I am affected by, I am unable to recount. This however I may briefly say, that tile infection of a noxious humour so drinks me up that it is pain to me to live, and I anxiously look for death, which alone I can hope for to relieve my groans. Accordingly, most holy brother, implore for me the compassion of divine loving-kindness, that it would mercifully mitigate towards me the scourges of its smiting, and grant me patience to endure, lest (which God forbid) my heart break out into impatience from excessive weariness, and the guilt which might have been well cured through stripes be increased by murmuring. Given in the month of February, Indiction 4.
Letter 11.33: To Marinianus, Bishop of Ravenna
Gregory to Marinianus, &c. On the arrival here of a certain man of Ravenna, I was smitten by most grievous sorrow for that he told me of thy Fraternity being sick from vomiting of blood. On this account we have caused enquiry to be made carefully and severally of those here whom we know to be well-read physicians, and have sent in writing to your Holiness their several opinions and prescriptions. All, however, prescribe before all else quiet and silence, which I greatly doubt whether thy Fraternity can have in thine own Church. And accordingly it seems good to me that, when the Church there has been provided for-whether with such as may accomplish the solemnities of mass, or with such as may take charge of the episcopate, and may be able to shew hospitality and hold receptions, or such as may superintend the guardianship of monasteries-thy Fraternity should come to me before the summer season, that I may, as far as I can, take special charge of thy sickness, and keep thee from being disturbed, since the physicians say that the summer season is exceedingly dangerous for this kind of sickness. And I greatly fear lest, if thou shouldest have any cares together with the unfavourableness of the season, there might be further risk to thee from this disorder. I too myself am very weak, and it is in all respects advantageous that thou shouldest, with the favour of God, return to thy Church in health;
or certainly, if thou art to be called, that thou shouldest be called in the hands of thy friends; and that I, who see myself to be very near death, if Almighty God should be pleased to call me before thee, should pass away in thy hands. But if the circumstances of the present time stand in the way of thy coming, Ago may be treated with, some small present being given him, that he may himself send one of his people with time as far as Rome. If, then, thou feelest thyself held heavily by this sickness, and arrangest to come, thou must come with few attendants, since, while thou stayest with me in the episcopal residence (episcopium), thou wilt have daily attendance from this Church. Furthermore, I neither exhort nor admonish thee, but straitly charge thee, that thou by no means presume to fast, since the physicians · say that the practice is very prejudicial to this disorder; except that, if by chance a great solemnity demands it, I concede it five times in the year. Thou must also refrain from vigils; and let the prayers which in the city of Ravenna are wont to be said over the wax-taper, and the expositions of the Gospel which are given by priests about the time of the Paschal solemnity, be delivered by another. And by no means impose on thyself, beloved, any labour beyond thy powers. I have said this that, if thou shouldest feel thyself better, and shouldest put off thy coming, thou mayest know what to observe by my command.