Register of the Epistles (Books I-VIII)

Our hearing of the death of our brother and fellow-bishop John 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 people 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.

To Severus, Bishop. Gregory to Severus, Bishop of Ficulum. The report that has been sent to us has informed us of the death of the bishop John . 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.

To the people of Ravenna. Gregory to the clergy, gentry, and common people of Ravenna . 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.

To Vincomalus, Guardian (Defensorem) . Gregory to Vincomalus, &c. 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.

To Mauricius Augustus. Gregory to Mauricius, &c.

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, Scribo 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 Scribo , 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.

To Severus, Scholasticus Gregory to Severus, Scholasticus to the Exarch . 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.

To Anastasius, Bishop . 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 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 ours . 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 Prince . Moreover, we have received your blessing , 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.

To Mauricius Augustus. Gregory to Mauricius, &c. 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 priest , 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 servants 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 grace .

To Constantina Augusta. Gregory to Constantina, &c. 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 suffragium 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 titles 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 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.

To Sebastian, Bishop. 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 Romanus . 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 patriarch 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 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.

To Eulogius and Anastasius, Bishops. 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 serve . 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 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 necessary 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.

To Andrew, Scholasticus . Gregory to Andrew, &c.

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 people , 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 episcopate .

To Leander, Bishop. 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.

To John, Archbishop. 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 Anastasius , 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 fellow-bishop 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, 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.

To Virgilius, Bishop. 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? 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 accorded 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 religious . 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. 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 Childebert , 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.

To all the Bishops of the Kingdom of Childebert. Gregory to all the Bishops of Gaul who are under the kingdom of Childebert . 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, 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.

To King Childebert. Gregory to Childebert, king of the Franks . 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.

But this also, a thing most execrable, has been reported to us as well: that sacred orders are conferred through simoniacal heresy, that is for bribes received. And, seeing that it is exceedingly pestiferous, and contrary to the Universal Church, that one be promoted to any sacred order not for merit but for a price, we exhort your Excellency to order so detestable a wickedness to be banished from your kingdom. For that man shows himself to be thoroughly unworthy of this office, who fears not to buy the gift of God with money, and presumes to try to get by payment what he deserves not to have through grace.

These things, then, most excellent son, I admonish you about for this reason, that I desire your soul to be saved. And I should have written about them before now, had not innumerable occupations stood in the way of my will. But now that a suitable time for answering your letter has offered itself, I have not omitted what it was my duty to do. Wherefore, greeting your Excellency with the affection of paternal charity, we beg that all things which we have enjoined on our above-named brother and fellow-bishop to be done and observed, may be carried out under the protection of your favour, and that you allow them not to be in any way upset by the elation or pride of any one. But, as they were observed by his predecessor under the reign of your glorious father, so let them be observed now also, by your aid, with zealous devotion. It is right, then, that we should thus have a return made to us; and that, as we have not deferred fulfilling your will, so you too, for the sake of God and the blessed Peter, Prince of the apostles, should cause our ordinances to be observed in all respects; that so your Excellency's reputation, praiseworthy and well-pleasing to God, may extend itself all around. Given the 12th day of August, Indiction 13.

To Marinianus, Bishop. 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 Ravenna . 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 chamber 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.

To John, Bishop. 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 Church , 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 fellow-bishop 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 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 Larissa . 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.

To all the Bishops throughout Helladia . 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) . 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 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.

Epistle I. To Marinianus, Bishop. Gregory to Marinianus, Bishop of Ravenna.

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

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

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

To Maximus of Salona. Gregory to Maximus, pretender to the Church of Salona .

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.

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

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

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

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

To Candidus, Presbyter. Gregory to Candidus, Presbyter, going to the patrimony of Gaul. Now that thou art proceeding, with the help of our Lord God Jesus Christ, to the government of the patrimony that is in Gaul, we desire thy Love to procure with the money thou mayest receive clothing for the poor, or English boys of about seventeen or eighteen years of age, who may profit by being given to God in monasteries, that so the money of Gaul, which cannot be spent in our country , may be expended profitably in its own locality. Further, if you should succeed in getting anything from the moneys accruing to revenue which are called ablatæ , 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.

To the Bishops of Epirus. Gregory to Theodorus, Demetrius, Philip, Zeno, and Alcissonus, Bishops of Epirus.

The notification of your letters, most dear brethren, has made known to us that our brother Andrew has, by the favour of God, been solemnly ordained bishop of the city of Nicopolis. And, since you signify that his consecration has taken place with the assent of the clergy and provincials, we rejoice; and we pray that the good which you testify of him may remain in him, and by the co-operation of God's grace receive increase, since the goodness of prelates is the safety of their subordinates. It is your duty then to make 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, &c. [See Lib. V. Ep. 53, to "become a heretic"] . On this account I admonish and conjure you to be altogether attentive to this, that no 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 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.

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

To Montana and Thomas. Gregory to Montana, &c. Since our Redeemer, the Maker of every creature, vouchsafed to assume human flesh for this end, that, the chain of slavery wherewith we were held being broken by the grace of His Divinity, He might restore us to pristine liberty, it is a salutary deed if men whom nature originally produced free, and whom the law of nations has subjected to the yoke of slavery, be restored by the benefit of manumission to the liberty in which they were born. And so, moved by loving-kindness and by consideration of this case, we make you, Montana and Thomas, servants of the holy Roman Church which with the help of God we serve, free from this day, and Roman citizens, and we release to you all your private property.

And, inasmuch as thou, Montana, declarest that thou hast applied thy mind to monastic profession, we therefore this day give and grant to thee two unciæ, which the presbyter Gaudiosus by the disposition of his last will is known to have left to thee in the way of institution , provided that all go in all respects to the advantage of the monastery of Saint Laurence, over which the abbess Constantina presides, and in which by the mercy of God thou art about to make profession. But, if it should appear that thou hast in any way concealed any part of the property left by the above-written Gaudiosus, the whole of this must undoubtedly be transferred to the possession of our Church.

Moreover to thee, Thomas above-written, whom for enhancement of thy freedom we desire also to serve among the notaries, we in like manner this day give and grant by this writ of manumission the five 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 security have subscribed it with our own hand, together with three chief presbyters and three deacons, and have delivered it to you.

Done in the city of Rome.

To the Count Narses . Gregory to Narses, &c.

Your Charity, being anxious to learn our opinion, has been at the pains of writing to us to ask what we think of the book against the presbyter Athanasius which was sent to us. Having thoroughly perused some parts of it, we find that he has fallen into the dogma of 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 joy . He, then, who has marked this passage in the book sent to me by my brother the bishop John as heretical is a Pelagian; for his view is evidently that of Pelagius, which the apostle Paul plainly confutes in his epistles. The particular passages in his epistle I need not quote, as I write to one who knows. But Pelagius, who was condemned in the Ephesine synod, maintained this view with the intention of shewing that we were redeemed by Christ unreally. For, if we did not through Adam die in the soul, we were redeemed unreally, which it were impious to say. Further, having examined the acts of the synod of Ephesus, we find nothing at all about Adelphius and Sava, and the others who are said to have been condemned there, and we think that, as the synod of Chalcedon was in one place falsified by the Constantinopolitan Church, so something of the kind has been done with

regard to the synod of Ephesus. Wherefore let your Charity make a thorough search for old copies of the acts of this synod, and thus see whether anything of the kind is found there, and send such copy as you may find to me, which I will return as soon as I have read it. For recent copies are not entirely to be trusted; and it is for this reason that I have been in doubt, and have not wished as yet to reply in this case to my aforesaid brother the bishop John. Further, the Roman copies are much more correct than the Greek ones, since, as we have not your cleverness, so neither have we any impostures.

Now concerning the presbyter John, know that his case has been decided in synod, whereby I have clearly ascertained that his adversaries have wished and long endeavoured to make him out a heretic, but have entirely failed. Salute in my name your friends, who are ours: ours also, who are yours, salute you heartily through me. May Almighty God protect thee with His hand in the midst of so many thorns, that thou mayest, unhurt, gather those flowers which the Lord hath chosen.

To John, Bishop. Gregory to John, Bishop of Constantinople. As the pravity of heretics is to be repressed by the zeal of a right faith, so the integrity of a true confession is to be embraced. For, if one who declares himself sound in the faith is scorned, the faith of all is brought into doubt, and fatal errors are generated from inconsiderate strictness. And hence not only are wandering sheep not recalled to their Lord's folds, but even those that are within them are exposed to be cruelly torn by the teeth of wild beasts. Let us then fully consider this, most dear brother, and not suffer any one who truly professes the catholic faith to be distressed under pretext of heresy, nor (which God forbid) allow heresy to grow the more under shew of correcting it.

But we have wondered much why those who were deputed by you as judges in a matter of faith against John, presbyter of the church of Chalcedon, believed report, disregarding truth, and would not believe him when he distinct professed his faith; especially as his accusers, when asked what was the heresy of the Marcionists which they spoke of, and on the ground of which they endeavoured to make him out guilty, replied by a plain confession that they did not know. From which circumstance it evidently comes out that, without regard to God, not justly, but against their own souls, they were desirous only of injuring him personally of their own mere will. We therefore, after Council held (as the tenor of the proceedings before us shews), having thoroughly examined and considered all that was necessary. inasmuch as we have been unable to find the aforesaid presbyter in any respect guilty, and especially as the plea which he delivered to the judges delegated by you is in entire accordance with the integrity of a right faith, we I say on this account, disapproving the sentence of the said judges, through the revealing grace of Christ our God and Redeemer, pronounce him by our definite sentence catholic and free from all charge of heresy. Seeing, then, that we have sent him back to your Holiness, it is for you to receive him with the kindness which you shew to all, and bestow on him your priestly charity, and defend him from all molestation, nor allow any one to busy himself in causing him trouble: but, as you defend others from oppression, so from him ought you not to withhold your succour.

To Mauricius, Augustus. Gregory to Mauricius, &c. Seeing that in you, most Christian of princes, uncorrupt soundness of faith shines as a beam sent down from heaven, and that it is known to all that your Serenity embraces fervently and loves with entire devotion of heart the pure profession in which by God's favour you are powerful, we have perceived it to be very necessary to make request for those whom one and the same faith enlightens, to the end that the Piety of our lords may protect them with its favour, and defend them from all molestation. When certain men scorn the confession of faith of such persons they are shewn to contradict the true faith. For, since the Apostle declares that confession of the mouth is made unto salvation, he who will not consent to believe a right profession accuses himself in rejecting others (Rom. x. 10).

Now all the proceedings against John, presbyter of the church of Chalcedon, having been read in council and considered in order, we have found that he has suffered the greater injustice in that, when he declared and shewed himself to be a Catholic, it was not his guilt, but an uncertain accusation of long standing, that crushed him; and this to such an extent that his accusers declared in their open reply that they did not know the heresy of the Marcionists which they referred to. And, whereas they ought therefore to have been rejected from the very beginning of the trial, they were allowed, vague as they were, to remain in court for his accusation. But, lest at any rate alleged report might injure him, he produced a written confession of his faith with the purpose of shewing evidently that he was a professor and follower of the right faith. But this the judges deputed by the most holy John, our brother and fellow-bishop, unjustly and unreasonably disregarded; and so, in doing all they could to put him down, shewed themselves more to blame than he. For no one doubts that it is unfaithfulness not to have faith in the faithful. Seeing then that, everything having been thoroughly enquired into and considered, the decision of the holy Council with me, by the revealing grace of Divine power, has declared 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.