Church Fathers: Post-Nicene Fathers Vol 13: 33.01.03 Book IX Part III

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Church Fathers: Post-Nicene Fathers Vol 13: 33.01.03 Book IX Part III

TOPIC: Post-Nicene Fathers Vol 13 (Other Topics in this Collection)
SUBJECT: 33.01.03 Book IX Part III

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Epistle LXXX.

TO Castorius, Notary^{hyperlink .}Gregory to Castorius, &c.

The more thou seest thyself to be trusted by us, and charged with the conduct of cases when need arises, the more oughtest thou to shew thyself energetic and solicitous. Accordingly, if Maximus of Salons, having taken oath, shall affirm that he is not guilty of simoniacal heresy, and, as to other matters, when merely questioned before the body. of Saint Apollinaris, shall reply that he is innocent, and shall have done penance, as we have directed, for his disobedience, we desire that, to console him, thy Experience should give him the letter which we have written to him^{hyperlink , wherein we have signified that we have restored to him both our favour and communion. For, as it befits us to be severe to those who persist in contumacy, so to those who are again humbled and penitent we ought not to deny a place of pardon.

Furthermore, as to our brother Sabinianus, bishop of Jadera^{hyperlink , and Honoratus^{hyperlink , archdeacon of Salons, or others who have had recourse to the Apostolical See, Maximus must be very earnestly dealt with, so that he may receive them with becoming charity, and in no way retain in his heart any grudge against them, but live with them with pure goodwill and sincere affection.}}}Epistle LXXXI.

TO Maximus, Bishop OF Salona^{hyperlink .}Gregory to Maximus, &c.

Although to what was faulty in thy ordination at the first thou hast added serious evil through the fault of disobedience, yet we, tempering with becoming moderation the authority of the Apostolic See, have never been incensed against thee to the extent that the case demanded. But our displeasure which thou hadst excited against thyself continued the longer in that a sense of the responsibility entrusted to us tormented us exceedingly, lest we might seem to be passing over without attention certain unlawful doings of thine that we had heard of. And, if thou considerest well, thou wilt see that thou thyself, by deferring to satisfy us, didst confirm these reports, and thereby didst exasperate us the more against thee. But now that, following wholesome counsel, thou hast submitted thyself humbly to the yoke of obedience, and that thy love, in doing penance^{hyperlink , has purged itself, as we directed, by fitting satisfaction, understand thou that the favour of brotherly charity is restored to thee, and give thanks that thou art received into our fellowship: for, as it becomes us to be strict with those who persevere in a fault, so does it to be kind in pardoning those who return to a better mind. Now, therefore, that thy Fraternity knows that he has recovered the communion of the Apostolic See, let him send some one to us, according to custom, to receive and convey to him the pallium. For, whilst we do not suffer unlawful things to be perpetrated, we no less refuse not what is customary. Further, though the discharge of the duties of our position might have called upon us to concede this, yet we are greatly constrained thereto by the request of our most sweet and excellent son, the lord Exarch Callinicus, that we would treat thee with moderation. His most dear wish we cannot resist, nor can we cause him sorrow.}Epistle LXXXII.

TO Anatolius, Constantinopolitan Deacon^{hyperlink .}Gregory to Anatolius, &c.

To good and devoted sons it is worth our labour so to respond as to double, because we are paying a debt, what it would befit us of our own mere motion to bestow upon them. Seeing, then, that the bearer of these presents, our son the magnificent Marcellinus^{hyperlink , has demeaned himself as he has in the cause of our brother and fellow-bishop Maximus and in that of the Istraians, and is anxious to employ himself for the advantage of our Church, therefore, that he may be able more and more to shew his sincere affection not only in words but also in deeds, we hereby exhort thy Love to co-operate with him when he comes to the royal city with entire zeal and earnestness, and to be at pains so to assist him with all the succour in thy power, that, supported by the aid of Almighty God and thine, he may have the less difficulty to contend with there. Thou wilt also study so to attend to him as to one who is in very truth our own, and so to bestow on him the efficiency of thy charity, that he may both recognise a return made to him for the past, and also be able to entertain a great hope of retribution in the future for his devotion which he promises to exhibit in the service of the Church. But inasmuch as, so far as we have learnt, the most serene lord the Emperor had commanded our aforesaid magnificent son to hasten to wait upon him immediately, it is fitting for thee to seek an opportunity of intimating that it was no faulty disobedience, but the cause of our brother and fellow-bishop Maximus, that has detained him: which cause, though late, has nevertheless through his exertions been brought to a conclusion. But this we desire thy Love to attend to carefully; not to allow thyself to be mixed up in any cause whatever where there is oppression of the poor; lest haply, under pressure to some extent from persons in power, thou shouldest be driven to do what could not be of advantage to thy soul. Dealing, then, with all matters in the fear of God, consider especially the eternal reward.}Epistle XCI.

TO Fortunatus, Bishop OF Neapolis(Naples).

Gregory to Fortunatus, &c.

Inasmuch as the Father of God's servants whom I had sent to the city of Naples has, by the ordering of God as it hath pleased Him, departed this life, it has seemed good to me to send the bearer of these presents, the monk Barbatianus, for the government of the same monks. For the present we decide that he shall be Prior, so that, if his life should approve itself to thy Fraternity, thou mayest after a little time ordain him as their Father. For he has some good qualities that commend him. But he has this great fault, that he is exceedingly wise in his own conceit. And it is evidently known how many branches of sin may spring from this root. Let thy Holiness, therefore, keep careful watch over him; and if you shall find him become wary in government and humble in his own mind, then, with the permission of God, advance him to the dignity of Abbot. But, if he makes little progress in humility, defer his ordination, and report to me^{hyperlink .}Epistle XCIII.

TO Gulfaris, Magister Militum^{hyperlink .}Gregory to Gulfaris, &c.

The bearers of these presents, who come to us from the Istrian parts, have reported such good things of your Glory as to inflame us ardently to return you thanks. For we learn that, among the cares of the government of those parts which has been committed to you, you are especially anxious to Win souls, and that you so take pains to recall the hearts of wanderers to the unity of the Church that, as far as your desire goes, you would have no one there separated from the Apostolic Church; and that so great love of Peter, the Prince of the Apostles, inflames you that you long with all your heart to restore the sheepfold of him to whom the keys were delivered by the Lord the Creator of all. Have, glorious son, from such and so great a work, a confident anticipation of divine retribution, wherein not only our admonition but also the words of the apostle confirm thee, since he who shall have caused a sinner to be converted from the error of his way shall save his soul from death, and cover a multitude of sins (James v.). For, however great be temporal affluence, or at any rate prosperity, it has its end,-the limit of death. But this pursuit of winning souls, which you have taken up, retains the certainty of its hope fixed; to wit, the retribution of eternal life. Wherefore, greeting you with fatherly affection, we exhort your Glory that you the more earnestly give effect to the zeal for the unity of our holy faith which the Author of unity Himself has given you; and that, recalling whomsoever you can from the error of their schism into the bosom of Mother Church, you cherish them with continual admonition. And accomplish this also,-so to protect with the succour of your defence those whom the Lord through you may grant to be restored to His fold that there may be no quarter to which those who are still in error may be able to resort for the accusation of such as return to sound counsels. For, while you uphold the cause of God on earth, He Himself will prosperously direct your actions here with the aid of His protection, and there will remain for you, in the eternal life which you long for, retribution for your so great well-doing.

Epistle XCIV.

TO Romanus The Guardian (Defensorem).

Gregory to Romanus, &c.

The bearers of these presents, who came hither from the parts of Istria to find their bishop who is now living in the parts of Sicily, have asked us to speed them in their way, and we have arranged for their journey hence. Let, then, thy Experience receive them, and arrange for their reaching their said bishop as soon as possible; lest, as they allege may be the case, others of the schismatics in those parts should be beforehand to persuade them. For, so far as they indicate, the bishop himself has a desire to come to us in behalf of the unity of the faith. Assistance therefore should be given them, that, with the help of the Lord, they may accomplish the good things they desire. But let thy Experience, in person if he is near at hand or otherwise by letter, exhort this same bishop to lose no tithe in hastening, with the Lord's good favour, to the threshold of the Apostles, being assured that he will be received by us with all affection. We also desire thee to pay him the cost of his journey to enable him to come to us. But, if he finds coming here burdensome, and arranges to live in Sicily, and consents, with his security given, to remain in the unity of the Church among the perverters of Scripture, this also do not thou delay to inform us of, that we may arrange, with the help of the Lord, how provision may be made for his expenses there. But lend also thy concurrence and succour for the bearers of these letters to come to their said bishop, so that after leaving us they may experience no less attention.

Epistle XCVIII.

TO Theodore, Curator^{hyperlink OF Ravenna.}Gregory to Theodore, &c.

Although from the report of our responsalis we have long heard many things of you to rejoice our heart, yet now our son the abbot Probus, who has returned to us, has reported still further such things of the charity of your Glory as it is becoming should be told of a really good and most Christian son. And, since he has told us of such kind feeling on your part, and such earnestness in arranging the peace as has not appeared even in our own citizens who have previously been in your parts, we beg the mercy of heavenly protection to recompense you for this in body and in soul both here and in the world to come, seeing that you have not ceased to act advantageously for the weal of many.

We inform you therefore that Ariulf^{hyperlink has sworn to the observance of the peace, not as his King swore^{hyperlink , but under the condition that no excess should in any way be committed against himself, and that no one should march against the army of Aroges^{hyperlink . This begin altogether unfair and crafty, we take it as if he had not sworn,-since to some extent he will easily find for himself an occasion of exceeding, and will deceive us the more if we are not on our guard against him.

But Warnilfrid, according to whose advice this same Ariulf acts in all respects, has scorned to swear at all. And so it has come to pass that from the peace which we so much desired, we in these parts can have hardly any remedy, since we must still, and for the future, be on our guard against the same enemies that we have been on our guard against so far.

Furthermore, be it known to your Glory that the King's men who have been sent hither press us to subscribe to the compact, But remembering the insults which, to the injury through us of the blessed Peter, Agilulph is said to have addressed to the most illustrious Basilius, though Agilulph himself has entirely denied this, we have still thought it prudent to abstain from subscription, lest we, who are petitioners and mediators between him and our most excellent son the lord Exarch, should find ourselves deceived in any respect, in case of anything being perchance secretly with drawn (i.e. from the compact), and he should find an occasion of not assenting to our petition. And so we beg, as we have requested also of our aforesaid most excellent son, that your Glory, with the charity whereby you are united to us, would take measures to the end that, before these men return from Arogis, the king may send them letters posthaste, to be, however, handed on to us, ordering them not to call on us to subscribe. But, if it serves the purpose, we will cause our glorious brother, or one of the bishops, or at any rate an archdeacon, to subscribe.

With regard to Augustus we thank you, and are giving attention to his settling his cause with his adversary in accordance with equity; having been unwilling that the trouble of putting in an appearance with you should be imposed upon him, yet so as not to deny justice to his adversary.

With regard to other matters since it has not been so far in our power to thank you adequately, we will for the future send to you our responsalis, through whom, by the mercy of God, we may be the more bound together in the charity wherein we are knit to each other. Moreover, the sorrow of your Glory affects us exceedingly; but since a wise man knows all that can be said in the way of comfort, we omit comforting you with words; but we attend you with our prayers, beseeching Almighty God to guard the life and health of yourself and all yours under the protection of His loving-kindness, and to console your heart while in a state of affliction.}}}Epistle CV.

TO Serenus Bishop OF Massilia,(Marseilles).

Gregory to Serenus, &c.

That we have been so long in sending a letter to your Fraternity attribute not to sluggishness, but to press of business. We now commend to you in all respects the bearer of these presents, our most beloved son Cyriacus, the Father of our Monastery, that no delay may detain him in the city of Massilia, but that he may proceed under God's protection to our brother and fellow-bishop Syagrius^{hyperlink with the succour of your Holiness.

Furthermore we notify to you that it has come to our ears that your Fraternity, seeing certain adorers of images, broke and threw down these same images in Churches. And we commend you indeed for your zeal against anything made with hands being an object of adoration; but we signify to you that you ought not to have broken these images. For pictorial representation is made use of in Churches for this reason; that such as are ignorant of letters may at least read by looking at the walls what they cannot read in books. Your Fraternity therefore should have both preserved the images and prohibited the people from adoration of them, to the end that both those who are ignorant of letters might have wherewith to gather a knowledge of the history, and that the people might by no means sin by adoration of a pictorial representation^{hyperlink .}}Epistle CVI.

TO Syagrius, Aetherius, Virgilius, Anddesiderius, Bishops^{hyperlink .}Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus.

Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may be able to be what we are called. Let nothing divide us from the citadel of our Head, lest, if we refuse to be His members, we be left apart from Him, and wither like branches cast off from the vine. Wherefore, that we may be counted worthy to be the dwelling-place of our Redeemer, let us abide in His love with entire earnestness of mind. For He Himself says, He that loveth me will keep my word, and my Father will love him, and we will come unto him, and make our abode with him (Joh. xiv. 23). But, since we cannot keep close to the author of all good, unless we cut away from us covetousness, which is the root of all evil, we therefore by these present writings (which associate us together mutually as in the alternate discourse of a wished for visitation) approach your Fraternity in accordance with apostolic institutes, that, leaning on the rules of the Fathers and the Lord's commands, we may banish from the temple of faith avarice, which is the service of idols, so as to suffer nothing hurtful, and nothing disorderly, to be in the house of the Lord.

I apprize you to wit, that we have long heard it currently reported how that in the regions of Gaul sacred orders are conferred through simoniacal heresy. And we are affected with sorrowful disgust, if money has any place in ecclesiastical offices, and that which is sacred is made secular. Whosoever, then, sets himself to buy this thing by the giving of a price, having regard not to the office but to the title, covets not to be a priest, but only to be called one. What forsooth? What comes of this but that there is no trial of a man's conduct, no carefulness about his moral character, no enquiry into his life, but that he only is counted worthy who has the means to give a price? Hence it ensues, if the matter be weighed in a true balance, that, while one wickedly makes haste to snatch a place of utility with a view to vain glory, he is all the more unworthy from the very fact of his seeking dignity. Moreover, as one who refuses when invited and flies when sought should be brought up to the sacred altar, so one that sues of his own accord and pushes himself forward importunately should without doubt be repelled. For whoever thus strives to climb to higher places, what does he but decrease in increasing, and in rising outwardly sink low inwardly? Wherefore, dearest brethren, in ordaining priests let sincerity prevail, let there be simple consent without venality, let a pure election be preferred, so that advancement to the highest place of the priesthood may be believed to be due, not to the suffrage of sellers, but to the judgment of God. For that it is a grievous crime to wish to procure or to sell the gift of God for a price evangelical authority is witness (Matth. xxi.).

For, when our Lord and Redeemer went into the temple, He overthrew the seats of them that sold doves. What else is it to sell doves but to receive a price for the laying on of hands, and to put to sale the Holy Spirit whom Almighty God gives to men? And that the priesthood of such as do so falls before the eyes of God is plainly signified by the overthrowing of the seats. And yet the perverseness of this iniquity still puts forth its strength. For it drives those to sell whom it deceives into buying. And, while attention is not paid to what is enjoined by the divine voice, Freely ye have received, freely give (Matth. x. 8), it is brought to pass that it increases, and becomes doubled in one and the same contagion of sin, to wit of the buyer and of the seller. And, it being welt known that this heresy crept into the Church with a pestiferous root before all others, and was condemned in its very origin by apostolic detestation, why is it not guarded against? Why is it not considered that blessing is turned into a curse to him who is promoted to the end that he may become a heretic?

For the most part, then, the adversary of souls, when unable to insinuate into them what is wrong on the face of it, endeavours to supplant them by throwing over it as it were a show of piety, and persuades them, perhaps, that money ought to be received from those who have it, so that there may be wherewith to give to those who have it not, if only he may even so infuse mortal poisons concealed under the appearance of almsgiving. For neither would the hunter deceive the wild beast, nor the fowler the bird, nor the fisherman catch the fish, if the former were to set their snares in open view, or if the latter had not his hook hidden by the bait. By all means, then, the cunning of the enemy is to be feared and guarded against, lest those whom he cannot subvert by open temptation he should succeed in slaying more cruelly by a hidden weapon. For indeed it is not to be accounted almsgiving if that be dispensed to the poor which is got by unlawful dealings, since he who with this intention receives amiss as though with the view of dispensing well is the worse for it rather than the better. The alms that please the eyes of our Redeemer are not those that are gathered together in unlawful ways and from iniquity, but such as are bestowed out of what has been granted to us and well acquired. Hence this also is certain, that, though monasteries or hospitals or aught else be built with the money given for sacred orders, it profits not for reward; since, when one that is perverse and a buyer of dignity is transferred to a holy place, and constitutes others after the likeness of himself for a consideration given, he destroys more by his evil administration than he who has received money from him for ordination can build up. That we should not, then, try to get anything with sin under pretence of almsgiving we are plainly warned by Holy Scripture, which says, The sacrifices of the impious are abominable which are offered of wickedness (Prov. xxi. 27). For whatever in God's sacrifice is offered of wickedness appeases not, but provokes, the anger of Almighty God. Hence again it is written, Honour the Lord from thy just labours (Prov. iii. 9). Whoso, then, takes evilly that he may, as he supposes, give well, it is evident without doubt that he honours not the Lord. Hence also it is said through Solomon, Whoso offers a sacrifice of the substance of the poor is as though he slew a son in his father's sight (Ecclus. xxxiv. 24). Now let us consider how great is a father's grief if his son be killed in his sight: and hence we easily understand how much God is grieved when a sacrifice is given Him out of pillage. Exceedingly to be shunned then, most beloved brethren, is the perpetration of the sins of simoniacal heresy under pretence of almsgiving. For it is one thing to do alms on account of sins, but another to commit sins on account of alms.

This also, which has reached our ears, we include as worthy of no dissimilar detestation; that some persons, inflated with desire of dignity, are tonsured on the death of bishops, and from being laymen are suddenly made priests, and shamelessly snatch at the leadership of religious life, not having as yet even learnt to be soldiers. What good do we suppose these will do their subjects, who, before touching the threshold of discipleship, fear not to occupy the place of mastership? In such a case it is needful that, even though any one were of unquestioned merit, he should be exercised in ecclesiastical offices by passing through distinct orders. He should see what he is to imitate, he should be formed into the shape he is to retain, so that afterwards he may not err, when chosen for shewing the way of life to the erring He should, then, be polished long by religious meditation, that he may be well-pleasing, and so shine as a candle placed on a candlestick that the adverse force of winds driving against the kindled flame of erudition may not extinguish it, but increase it. For, since it is written, That one should first be proved, and so minister ( 1 Tim. iii. 10), much more ought he first to be proved who is taken as an intercessor for the people, lest bad priests should become the cause of the people's ruin. There can therefore be no excuse, no defence against this, since it is clearly known to all how solicitous about diligent attention to this matter is the holy and excellent teacher, who forbids that a novice should accede to sacred orders (1 Tim. iii.). But, as then one was called a novice who had been newly planted in the conversation of the holy faith, so one is now to be held to be a novice who, having been suddenly planted in the habit of religion, creeps on to canvass for sacred dignities. Orders, then, should be risen to in an orderly way: for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it. And, seeing that the same apostle teaches his disciple, among other directions with regard. to sacred orders, that hands are to be laid hastily on no man (1 Tim. v.), what can be more hasty or what more headlong than to begin at the top, and that a man should commence by being a bishop before he has been a minister? Whosoever, then, desires to obtain priesthood, not for the pomp of elation but for doing good, let him first measure his own strength with the burden he is to undergo, that, if unequal to it, he may abstain, and also approach it with fear, even if he thinks himself sufficient for it.

Further, it will not be beside the mark, if, in addition to the argument from rational beings we draw one from our use of irrational things. For timber Suitable for buildings is cut from forests, and yet the weight of the building is not imposed on them while they are yet green, or till a delay of many days has dried their greenness, and rendered them fit for necessary use. And, if by any chance this precaution is neglected, they are soon broken by the mass imposed upon them, and the material provided for support begets ruin.

For hence also medical men, whose care is for the body, do not offer certain remedies to him that needs them while recently concocted, but leave them to be macerated for some time. For, should any one give them immaturely, there is no doubt that the means of health become a cause of danger. Let them learn, therefore, let priests in their office learn, those namely to whom the cure of souls is entrusted, to observe what men of various arts under the teaching of reason attend to, and restrain themselves from ambition, if not of fear, yet at any rate of very shame.

But, lest perchance any one should still wish to defend himself on the pretext of an evil custom, let the discretion of your Fraternity restrain them with the rein of reason, and not allow them to lapse into unlawful doings, since whatever is deserving of punishment ought not to be adduced as an example for imitation, but for correction.

Nor, further, can we suffer you to pass over neglectfully this other matter, which alike requires correction. For of what profit is it to have guarded all besides if through one place pernicious access be afforded to the enemy? Therefore let women be prohibited from living with those who are constituted in any sacred order. With regard to them, lest the old enemy of the human race should exult, it must be laid down by the consent of all that they may have no other women with them but those whom the sacred canons include And, though this interdiction is perhaps hitter for the time to some, there is no doubt that it will afterwards grow sweet from its very benefit to their souls, if the enemy be overcome in that whereby he might have overcome them.

In this part of our solicitude also we must not leave unnoticed what has been ordained by the provision of the Fathers, for the sake of advantage, concerning the holding of councils throughout dioceses. Wherefore, test there should be any dissension among brethren, or any fomentation of discord between superiors and subordinates, it is necessary that priests should assemble together, so that there may be discussion about cases that arise, and salutary conference about ecclesiastical observances; to the end that, while things past are corrected and things future regulated, the Almighty Lord may be praised on all sides in one accord by brethren. Know ye whose presence will be with you, seeing that it is written, Where two or three are gathered together in My name, there am I in the midst of them (Matth. xviii. 20). If, then, He will vouchsafe to be present where there are two or three, how much more will He not be wanting where many priests have come together? And indeed it is not unknown what is appointed by the rules of the Fathers as to the holding of a council twice in the year. But, lest haply any necessity should not allow this rule to be carried out, we decree that still one shall meet, without any excuse allowed, once; so that nothing wrong, nothing unlawful, may be ventured on while a council is being expected. For commonly, though not from love of justice, yet from fear of enquiry, people abstain from that which it is known may displease the judgment of all. Let us, most beloved brethren, keep this observance to be left to our posterity; and let us meditate on all that is written in the sacred writings for our instruction, and incite all we can to follow it. For it is certain that, if with all our heart we attend to these salutary precepts, we escape all taint of vices, since, while we lean on these whereby we are built up, we shut out, no doubt, all place for deception.

Therefore for the purposes mentioned above, we desire your Fraternity, God willing, to assemble a synod, and in it, through the mediation of our most reverend brother and fellow-bishop Aregius^{hyperlink , and our most beloved son Cyriacus, let all things that are, as we have before said, opposed to the sacred canons, be strictly condemned under the ban of anathema; that is, that any one should presume to give any consideration for acquiring ecclesiastical orders, or receive any for conferring them; or that any one should all at once from a lay condition dare to enter on a place of rule; or that any other women should live with priests but such as are allowed, as aforesaid, by the sacred canons. Concerning all these things let our most reverend brother the bishop Syagrius, with the whole synod, when our most beloved brother Cyriacus returns to us, take care to send us word of what has been done; in order that, knowing accurately what has been decreed, and with what safeguards and in what manner, we may render thanks without ceasing to Almighty God for your life and manners.}Epistle CVII.

TO Aregius, Bishop OF Vapincum^{hyperlink .}Gregory to Aregius, Bishop in Gaul.

The affliction of your Fraternity, which we have learnt that you have had for the loss of your people, has given us such cause of grief that, since charity makes us two one, we feel our heart to be especially in your tribulations. But in the midst of this we have been much consoled by your having brought your mind to discern how it becomes you to bear sorrow patiently, and, in the hope of another life, not to have long continued grief for death. Still, lest some tribulation should still maintain itself in your soul, I exhort you to rest from sorrow, to cease to be sad. For it is unseemly to addict oneself to wearisomeness of affliction for those of whom it is to be believed that they have attained to true life by dying. Those have perhaps just excuse for long continued grief who know not of another life, and have no trust that there is a passing from this world to a better. We, however, who know this, who believe it and teach it, ought not to be too much distressed for them that depart, lest what in others has a show of affection, be to us rather a matter of blame. For it is, as it were, a kind of distrust to be tormented by sadness in opposition to what everyone preaches, as the Apostle says, But we would not have you to be ignorant, brethren, concerning them that are asleep, that ye sorrow not even as others which have no hope (1 Thess. iv. 12).

Having, therefore, this reason before us, dearest brother, we should try, as we have said, not to afflict ourselves about the dead, but bestow affection on the living, to whom pity may be of advantage and love bear fruit. Let us henceforth hasten, by reproving, exhorting, persuading, soothing, comforting, to profit all we can. Let our tongue be an encouragement to the good, a goad to the bad; let it beat down the puffed up, appease the angry, stir up the slow, kindle the idle by exhortation, persuade the shrinkers back, soothe the rough, comfort the despairing; that, as we are called leaders, we may shew the way of salvation to them that are advancing forward. Let us be vigilant in keeping guard, let us defend all approaches against the snares of the enemy. And, if ever error should have drawn aside a sheep of the flocks committed to us through devious ways, let us strive with all our endeavours to recall it to the Lord's sheepfolds, so that from the name of shepherd which we bear we may reap not punishment, but a reward. Seeing, then, that in all this there is need of the help of divine grace, let us implore the clemency of Almighty God with continual prayers, to the end that for doing these things He may give us the will and grant us the power, and, with the fruit of good work, direct us in that way in which He has declared Himself to be the Shepherd of shepherds; that so, through Him, without whom we cannot rise to the doing of anything, we may be able to accomplish all

Furthermore, our common son, Peter the deacon, has given us to understand that your Fraternity at the time when you were here requested that we would grant to yourself and your archdeacon license to use dalmatics^{hyperlink . But, because compelled by the sickness of your people, you departed in such haste that the very grief that weighed upon you did not suffer you to press the matter any longer, as was fit and as the nature of your request required; and because we had many engagements, and consideration of ecclesiastical propriety did not allow us to concede a new thing inconsiderately and suddenly; for these reasons the carrying into effect of the thing demanded has been long postponed. Now, however, recalling to mind your Charity's good deservings, by the tenor of this our authority we grant you your request, and have granted to thee or to thy archdeacon to be decorated by the use of dalmatics; and we have sent the same dalmatics by the hands of our most beloved son, the abbot Cyriacus.

Furthermore, at the synod which we have decreed should be assembled through our brother and fellow-bishop Syagrius against simoniacal heresy, we desire thee to be present; and we have ordered the pallium which we have sent for our said brother to be accordingly given him, on condition of his promising to remove from holy Church, by a definition of the synod, the unlawful things which we have prohibited. Concerning which synod we desire thy Fraternity to report to us fully by letter all its proceedings, that thou thyself, whose holiness we are well acquainted with, mayest inform us about everything.}Epistle CVIII.

TO Syagrius, Bishop.

Gregory to Syagrius, Bishop of Augustodunum (Autun).

Mistress of all good things is charity, which savours of nothing extraneous, nothing rough, nothing confused; which so exercises and strengthens hearts that nothing is heavy, nothing difficult, but all that is done becomes sweet. Since, then, it is its peculiar quality to foster things that are concordant, to preserve things that are united, to join together things that are dissociated, to set right things that are wrong, and to consolidate all other virtues by the bulwark of its own perfection, whosoever grafts himself into its roots neither falls away from greenness, nor becomes empty of fruits, because effective work loses not the moisture of fecundity. And so I am much delighted with thee, and rejoice with thee in the Lord, most beloved brother, for that I find thee, by the testimony of many, so endowed with this same charity that thou both thyself becomingly exhibitest what befits a priest, and laudably shewest an example for imitation to others.

Inasmuch, then, as in the work of preaching (which after long thought I have taken care to supply to the nation of the Angli through Augustine, then provost (praepositum) of my monastery, and now our brother and fellow-bishop), I have found thee to be, as was right, so solicitous, devoted, and in all ways helpful, as to lay me under a great debt to thee in this matter, therefore moved by the consideration of so great an obligation, I cannot bear to put aside thy Fraternity's petition, lest I should appear towards thee unprofitable. Consequently, according to the tenor of thy request, we have provided under God for thy being dignified by the use of the pallium^{hyperlink , to be worn within thy church, in the celebration of mass only. Nevertheless we have decided that it should be given thee only on condition of thy first promising to amend by the definition of a synod the things that we have ordered to be corrected; for we certainly deem it fit that, with the gravity of mind in which by the mercy of God we have learnt that thou excel-lest, a more distinguished adornment of outward apparel should accrue to thee; especially as we think that thou hast asked for it, not with a view to the pomp of needless elation but with regard to the character and dignity of thy Church. And, lest in this vestment we should seem to be bestowing as it were a bare bounty, we have taken thought at the same time for the granting of this also;-that, while the Metropolitan has in all respects his place and dignity preserved to him, the Church of Augustodunum should be next after the Church of Lugdunum (Lyons), and should claim to itself this place and rank by the indulgence of our authority. But as to the other bishops, we decree that they shall take their places according to the date of their ordination, whether for sitting in council, or for subscribing, or in any other matter, and shall claim to themselves the prerogative of their several ranks: for it seems to us consonant to reason that with the use of the pallium we should together with it, as we have said, bestow some privileges.

But, since with augmentation of dignity the sense of responsibility ought also to increase, that the adornments of action may agree with the decoration of vestments, your Fraternity should exercise yourself the more earnestly in all your pursuits. Be vigilant with regard to the doings of those who are under you; let your example be their instruction, and your life their teacher. By the exhortation of your tongue let them learn what to fear, and be taught what to love; that, when thou givest up the talents entrusted to thee with multiplied gain, in the day of retribution thou mayest be counted worthy to hear, Well done, good and faithful servant: enter thou into the joy of thy lord (Matth. xxv. 23).}Epistle CIX.

TO Brunichild, Queen OF The Franks.

Gregory to Brunichild, &c.

Now that your Excellency's royal solicitude is in all matters of government praiseworthy, you ought, for the increase of your glory, to show yourself more watchful, and careful not to allow those whom you rule with counsel outwardly to perish inwardly among themselves. So may you, through the fruit of your pious solicitude, after occupying this topmost height of a temporal kingdom, attain under God to kingdoms and joys that are eternal. And this we trust you will be able after the following manner to succeed in; if, among other good deeds, you pay attention to the ordination of priests^{hyperlink ; whose office, as we have learnt, has come in your parts to be such an object of ambition that priests are ordained all at once from being laymen. This is a very serious matter. For what can they effect, I what good can they do the people, who covet being made bishops, not for doing good, but for distinction? These, then, who have not yet learnt what they have to teach-what do they effect, but that the unlawful advancement of a few becomes the ruin of many, and that the observance of ecclesiastical government is brought into confusion, seeing the no regular order is observed? For whoso comes to the control thereof inconsiderately and hurriedly, with what admonition can he edify those who are put under him, his example having taught them, not reason, but error? It is a shame in truth, it is a shame, for one to command others what he knows not how to observe himself.

Nor do we pass over that other thing which in like manner requires amendment, but detest it as utterly execrable and a most serious matter; that in your parts sacred orders are conferred through simoniacal heresy, which was the first to arise against the Church, and was condemned with a rigorous malediction. Hence, therefore, it is brought about that the dignity of the priesthood comes into contempt, and holy honour under condemnation. And so reverence perishes, discipline is destroyed, since he who ought to have corrected faults committed them; and by nefarious ambition the honourable priesthood is brought under censure and disparagement. For who will any more venerate what is sold, or not think worthless what is bought? Hence I am greatly distressed, and condole with that land; since, while they scorn to have as a divine gift, but compass by bribes, the Holy Spirit which Almighty God deigns to bestow on men through the imposition of hands, I do not think that the priesthood can long subsist there. For where the gifts of heavenly grace are sold, the life is not sought for God's service, but rather money is venerated in opposition to God. Seeing then that so great a wickedness is not only a danger to them, but also in no small degree injurious to your kingdom, greeting your Excellency with fatherly affection we beseech you to make God propitious to you by the correction of this enormity. And, that there may be henceforth no opportunity of committing it, let a synod be held by your order, at which, in the presence of our most beloved son, the abbot Cyriacus^{hyperlink , it shall be interdicted strictly under pain of anathema that any one should dare to pass suddenly from a lay condition to the degree of the Episcopate, or any one whatever dare to give or receive anything for ecclesiastical orders; that so our Lord and Redeemer may so deal with the things that are yours as He shall see you to be solicitous with pious devotion in the things that are His. But we have taken special care to delegate the charge and management of this synod, which we have decided should be held, to our brother and fellow-bishop Syagrius, whom we know to be peculiarly your own; and we beg you to deign both to lend a willing ear to his supplication, and to support him by your aid; to the end that what may redound to your reward, namely a pious and God-pleasing ordination of priests, the contagion of this evil being removed, may take effect within all the limits of your jurisdiction.

To this our brother, in that he has shewn himself exceedingly devoted with regard to the mission which has been sent, under God, to the nation of the Angli, we have sent a pallium to be used in the solemnities of mass, so that, having given aid in things spiritual, he may find himself advanced by the favour of the Prince of the apostles in the spiritual order itself.

Furthermore, we have altogether wondered why in your kingdom you allow Jews to possess Christian slaves. For what are all Christians but members of Christ? And we all know that you sincerely honour the Head of these members. But let your Excellency consider how inconsistent it is to honour the Head and to allow the members to be trampled on by his enemies. And so we beg that your Excellency's ordinance may remove the mischief of this iniquity from your kingdom; so that you may prove yourself the more to be a worthy worshipper of Almighty God, in that you set his faithful ones free from His enemies.}}Epistle CX.

TO Theoderic And Theodebert, Kings OF The Franks^{hyperlink .}Gregory to Theoderic, &c.

Since the renown of your kingdom has been resplendent of old among all others by the grace of the Christian religion, great pains should be taken that, wherein you stand out more glorious than other nations, you should therein please more perfectly the Almighty Lord who gives health and wealth to kings, and have the faith which you observe in all ways helpful to you. We had wished indeed, most excellent sons, to address to you a discourse of friendly greeting only, so as to shew our fatherly affection in offices of charity. But, seeing that an unlawful proceeding distresses us exceedingly, it befits us so to exhibit one thing as by no means to pass over in silence the other which needs amendment. If you give diligent attention, you will find that we speak entirely for the security of your well-being.

Now it is said that simoniacal heresy (which was the first to creep in by the devil's planting against the Church of God, and was at its very rise smitten and condemned by the weapon of apostolical vengeance) prevails within the limits of your kingdom, though faith together with good life ought to be chosen in priests.

If good life is wanting, faith has no merit, as the blessed James attests, who says, Faith without works is dead (Jam; ii. 18). But what can be the works of a priest who is convicted of obtaining the dignity of so great a sacrament by a bribe? Thus it is brought about that even the very persons who are desiring sacred orders take no pains to amend their lives or order their conduct, but busy themselves in amassing wealth wherewith to buy sacred dignity. Hence also it comes to pass that the innocent and poor recoil from sacred orders, being debarred and looked down upon. And while the innocence of the poor man displeases, there is no doubt that the bribe in the other case commends delinquencies; for, where gold pleases, so does vice. Hence, therefore, not only is a deadly wound inflicted on the souls of the ordainer and of the ordained, but also the Kingdom of your Excellence is weighed down by the fault of your bishops, by whose intercessions it ought rather to have been aided. For, if he is thought worthy of the priesthood who is supported, not by the merits of his doings, but by the abundance of his bribes, it remains that neither gravity nor industry can put in any claim for ecclesiastical dignities, but that the profane love of gold obtains all. And, while vices are remunerated with dignity, he is promoted to the place of the avenger who perhaps ought to have vengeance executed on himself; and hence priests are shewn not to profit others, but rather themselves to perish. For, when the shepherd is wounded, who may apply medicine for healing the sheep? Or how shall he protect the people with the shield of prayer who exposes himself to be stricken by hostile darts? Or what kind of fruit shall he produce out of himself, whose root is infected by sore disease? Greater calamity, then, is to be apprehended in those places where such intercessors are promoted to places of rule, being such as to provoke the more the anger of God against themselves which they ought, through themselves, to have appeased in behalf of the people.

Moreover, we have heard that the farms of the Churches do not pay tribute; and we are consequently lost in great surprise, if unlawful payments be sought from those to whom even lawful ones are remitted^{hyperlink .

Nor does our solicitude allow us to pass over this evil also; that some, lured by the instigation of vain glory, snatch all at once, from a lay condition of life, at the dignity of priesthood, and (what it shames one to say, though it is too serious a matter to pass over in silence) those who require to be ruled neither blush nor fear to appear as rulers, and those that require to be taught as teachers. Persons assume shamelessly the leadership of souls to whom the whole way to be taken by the leader is unknown, and who know not whither even they themselves are walking. How bad and how venturesome this is, is shewn even by secular order and discipline. For, seeing that a leader of an army is not chosen unless he has been tried in labour and carefulness, let those who desire with immature haste to mount to the height of episcopacy consider, at any rate by the aid of this comparison, of what sort leaders of souls should be; and let them abstain from attempting suddenly untried labours, lest a blind ambition for dignity both be to their own penalty and also sow seeds of pestiferous error to others, they themselves not having learnt what they have to teach. Accordingly, greeting you with fatherly affection, we beg, most excellent sons, that you would be at pains to banish this so detestable an evil from the limits of your kingdom, and that no excuse, no suggestion against your soul, find place with you; since he who neglects to amend what he is able to correct, undoubtedly has the guilt of the doer. Wherefore, that you may be able to offer a great gift to Almighty God, order a synod to be assembled, in which (as we have enjoined our brethren and fellow-bishops), in the presence of our most beloved son the abbot Cyriacus, it may be ordained under the obligation of anathema that no one may ever give and no one ever receive anything for an ecclesiastical order, nor any one of the laity pass all at once to the priesthood; that so our Redeemer, whose priests you suffer not to be ruined among themselves by the enemy, may recompense you for this service both here and in the life to come.

Furthermore, we are altogether astonished that in your kingdom you allow Jews to possess Christian slaves. For what are all Christians but members of Christ? The Head of these members we all know that you honour faithfully: but let your Excellency consider how inconsistent it is to honour the Head and to allow His members to be trodden on by His enemies. And so, we beg that an ordinance of your Excellency may remove the evil of this wrong-doing from your kingdom, that you may thus shew yourselves the more. to be worthy worshippers of Almighty God, in that you set free His faithful servants from His enemies.}Epistle CXI.

TO Virgilius, Bishop OF Arelate (Arles).

Gregory to Virgilius, &c.

Inasmuch as the desire of a pious purpose and the bent of a laudable devotion ought always to be aided by the earnest endeavours of priests, anxious care should be taken that neither remissness, neglect nor presumption disturb whatever has been ordained for the quiet of monks and of religious conversation. But, as it was right that what reason required should be profitably prescribed, so what has been prescribed ought not to be violated. Now Childebert of glorious memory, King of the Franks, inflamed by love of the Catholic religion, in founding for his own reward a monastery for men within the walls of the city of Arelate, as we find set down in writing, granted certain things there for the sustentation of its inmates. And, lest his purpose should ever be frustrated, and what had been arranged for the quiet of the monks be disturbed, he prayed in his letters that whatever rights he conceded to the said monastery might be confirmed by apostolical authority; adding this also to his petition, that certain privileges might at the same time be accorded to the same monastery, as well in the management of its affairs as in the ordination of its abbot. This he did as knowing such reverence to be paid by the faithful to the Apostolic See that what had been settled by its decree no molestation of unlawful usurpation would thereafter shake. Hence, since the royal purpose as well as the thing desired, urgently demanded effect to be given to it, letters were sent by our predecessor Vigilius, bishop of the Roman See, to your predecessor Aurelius, wherein all things that a desire to embrace that purpose demanded were willingly confirmed by the support of apostolical authority, inasmuch as a thing of this kind, when requested, could not be allowed to encounter difficulty. But, that your Fraternity may know what was decreed at that time, we have seen to the written orders of our aforesaid predecessor being added to this letter. These having been perused, we exhort thee to keep them all inviolate with priestly earnestness, as becomes thee, and to allow nothing undue or unlawful to be imposed on that monastery, or the said orders to be infringed by any usurpation. For, though what has once been sanctioned by the authority of the Apostolic See has no lack of validity, yet we do, over and above, once more corroborate by our authority in all respects all things that were ordained by our predecessor for quiet in this matter. Let your Fraternity, then, so acquit yourself in observing them as both to shut out all occasion of disturbance, and also to persuade others to carry these things out, while you shew yourself careful and devoted, as becomes yon, in observing the most pious will of the departed one.

Footnotes

^{48 See below, Ep. LXXIX., and III.47, note 2.}

⁴⁹See below, Ep. LXXXI.

⁵⁰See VII. 15, VIII. 10.

⁵¹See VI. 25, and note there.

⁵²See above, Ep. LXXX, and III.47, note 2.

⁵³According to a narrative found in some few codices of the Registrum Epistolartim, and printed in in appendix by the Benedictine Editors, the penance done by Maximus at Ravenna consisted in his prostrating himself on the pavement of the city for three hours and exclaiming, "Peccavi Deo, et beatissimo pap( Gregorio."

⁵⁴Gregory's apocrisiarius at Constantinople.

⁵⁵Supposed to be identical with Marcellus, Proconsul of Dalmatia, who, having originally and for some time afterwards supported Maximus as bishop of Salona against Gregory, had apparently made overtures for reconciliation with the latter. See IX. 5, and on the whole subject III. 47, note 2. He seems to have now fully satisfied Gregory, whose laudation of him in this letter is in marked contrast to the tone of IX. 5, addressed to Marcellus himself previously.

⁵⁶See X. 24.

⁵⁷As to Gregory's renewed efforts, now with better hope after the accession of Callinicus as Exarch of Italy to recover the Istrian schismatics in the matter of "the Three Chapters," see above, IX. 9, 10. Gulfaris, addressed in this epistle, was in military comniand in Istria, and appears to have exerted himself to further the aims of Gregory, who ever gladly availed himself of the aid of the secular arm. Other letters on the same subject follow.

⁵⁸"Erat forte magistratus municipalis, qui annon( civitatis curam gerit." Note to Benedictine Edition.

⁵⁹The Lombard duke of Spoletum, who had besieged Rome, a.d. 592, previously to the invasion of King Agilulph in person Cf. II.3,29, 30, 46, and Prolegom., p. xix.

⁶⁰For notice of the peace concluded with the Lombard King Agilulph, cf. IX. 4, 42, 43; and Prolegom., p. xx.

⁶¹Arogis (or Arigis) was the Lombard duke of Beneventum, Cf. II. 46.

⁶²It appears from Epistle CIX. below that Cynacus was being now sent to the bishop of Autun with the special view of getting a synod called by queen Brunechild for restraining the simony and other ecclesiastical irregularities which were prevalent in Gaul. Cf. also above, IX. II, to Brunechild.

⁶³Cf. XI. 13.

⁶⁴This is a circular letter to the metropolitan bishops to prepare thern for the general synod which Gregory was anxious should be held in Gaul for checking the simony, and other abuses, continually referred to by him as prevalent there. Cf. in this book, Epistle XI., CVII., CVIII, CIX , CX. On a paribus, See I.25, note 8.

⁶⁵Perhaps an error for Syagrios, bishop of Angustodonum (Autun), to whom the use of the pallium had been recently conceded on certain conditions, and to whom the assembling of the synod was committed, though he was not thus authorized to take precedence of his metropolitan, the bishop of Lyons. See Ep. CVIII. and Ep. XI. note 2. Cyriacus, mentioned below, had been sent specially from Rome to foward and regulate the proceedings (see Ep. CIX., note 2), Aregius of Vapincum being also directed to send Gregory a full report of the proceedings (see Ep. CVII.). If the intended synod was held at all, it appears to have failed to put a stop to the abuses complained of. For a year or two later we find Gregory still referring to them, and pressing for a synod to suppress them. See XI. 55, 56, 57, 59,60, 63.

⁶⁶A see in Narbonensis Secunda under the Metropolis of Aqu((Aix); the modern Gap.

⁶⁷For the use of Dalmatics, see Dict. of Christ. Ant. (Smith and Cheetham, 1875), under Dalmatic.

⁶⁸Cf. IX. II, 109.

⁶⁹Sacerdotibus, in the usual sense of bishops.

⁷⁰Cyriacus, abbot of St. Andrew's monastery at Rome, had been sent, for the purpose indicated, to Syagrius, bishop of Autun. Cf. IX. 105.

⁷¹See VI. 58, note I.

⁷²The majority of mss. have been nunc pr(beant instead of non tribuant: but the reading adopted in the text has good support, and seems to give more intelligible meaning. The drift seems to be that, while it was the custom in Gaul to relieve Church property even from tribute that might have been exacted lawfully, it was monstrously inconsistent to burden it unlawfully by the exaction of bribes for promotion.