Church Fathers: Post-Nicene Fathers Vol 13: 33.01.04 Book IX Part IV

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Church Fathers: Post-Nicene Fathers Vol 13: 33.01.04 Book IX Part IV



TOPIC: Post-Nicene Fathers Vol 13 (Other Topics in this Collection)
SUBJECT: 33.01.04 Book IX Part IV

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Epistle CXIV.

TO Virgilius And Syagrius, Bishops.

Gregory to Virgilius, Bishop of Arelate (Arles), and Syagrius, Bishop of Augustodunum ( Autun).

The nature of the office committed to me, dearest brethren, drives me to break out into a cry of grief, and to sharpen your love with the anxiety of charity, for that it is said that you in your parts have been too negligent and remiss, where the rectitude of justice and zeal for chastity ought to have inflamed your earnestness. Now it has come to our ears that a certain Syagria had entered on a religious life, having even changed her dress, and was afterwards united by force to a husband (a thing iniquitous to be told), and that you have been moved by no sorrow to interfere in her defence. If this is so, I groan for it the more heavily for fear lest with the Almighty Lord (which God forbid) you should have the office of hirelings, and not the merit of shepherds, as having left without a struggle a sheep in the mouth of the wolf to be torn. For what will ye say, or what account will ye give of yourselves to the future judge; you whom the lewdness of ravishment has not moved, whom regard to the religious habit has in no wise excited to stand up in defence, whom priestly consideration has not roused to protect the purity of virgin modesty? Even now, then, let your neglect return to your memory; let remembrance of this fault stir you, and consideration of your office impel you to exhortation of the aforesaid woman. And, lest haply in course of time constraint should have passed into willing consent, let your tongue be her cure, and through your exhortations let her give herself diligently to prayer; let not the lamentations of penitence depart from her memory; let her exhibit a penitent heart to our Redeemer; and let her make amends with weeping for the loss of chastity, which in her body it was not allowed leer to preserve.

Wherefore, inasmuch as the aforesaid woman desires, as it is said, even now to devote her property to pious uses, we exhort you that she experience the favour and enjoy the support of your Fraternity in this thing, and that it be lawful for her, a competent portion being reserved for her children, to decide as she will about her substance. For without doubt you do good yourselves, if you render aid to those who wish to do good. Consider, therefore, most beloved brethren, from how great love these things which we speak proceed, and take them all in the same spirit of charity that inspires them. For, we being one body in Christ, I burn with you in this which I feel to be to your hurt. And with what earnestness, and what affection I send you this epistle, may the Author of truth disclose to your hearts. And so let not this brotherly admonition distress you, since even a bitter cup is taken gladly, when offered with a view to health. Finally, dearest bethren, let us with united prayers implore the mercy of our God, that He would favourably order our life in His fear, to the end that we may both serve Him here as priests should do, and be able to stand in His sight hereafter secure and without fear.

Epistle CXV.

TO Syagrius, Bishop OF Augustodunum (Autun).

Gregory to Syagrius, &c.

If in secular affairs every man should have his right and his proper rank preserved to him, how much more in ecclesiastical arrangements ought no confusion to be let in; lest discord should find place there, whence the blessings of peace should proceed. And this will in this way be secured, if nothing is yielded to power but all to equity.

Now it has been reported to us that our most beloved brother Ursicinus, bishop of the city of Taurinihyperlink , after the captivity and plunder which he endured, has suffered serious prejudice in his parisheshyperlink , which are said to be situated within the boundaries of the Franks, even to the extent of another person being constituted bishop there in contravention of ecclesiastical ordinances, no crime of his demanding it. And, lest this prejudicial proceeding should perchance seem to be a light matter, there has been also some hardship added in the taking from him of the property of his Church which he might have held. Now, if these things are really so, seeing that it is a very cruel thing and opposed to the sacred canons, that the ambition of any should remove from his own altar an innocent priest who does not deserve to be superseded on account of crime, let all regard his cause as their own, and strive against the imposition on others of what they would be unwilling to endure themselves. For if the entrance for an evil thing is not closed before it has been long open, it grows wider by use; and what is evidently forbidden by reason will be allowed by custom. But, beyond all others, let the solicitude of your Fraternity, in consideration of our commendation and your own sense of what you owe to God, devote itself earnestly to his defence, and not allow him to be any longer removed against reason from his parishes. But, as well in your own person as by making supplication to the most excellent kingshyperlink , whom we believe to cause you no sadness in any respect, do you bring it about that this thing which has been done amiss may be corrected, and that what has been taken away by force may under the patronage of truth be restored; for, seeing that it is written, A brother helping a brother shall be exalted (Prov xviii. 19), your Charity may know that it will receive by so much the more from Almighty God as His precepts shall have been gladly and constantly executed in helping a brother.

Epistle CXVI.

TO Theoderic And Theodebert, Kings OF The Franks.

Gregory to Theoderic, &c.

It is the chief good in kings to cultivate justice, and to preserve to every man his rights, and not to suffer subjects to have done to hem what there is power to do, but what is equitable. Our trust that you both love and altogether aim at this invites us to indicate to your Excellency things that call for amendment, that so we may be able by our letters both to succour the oppressed and to acquire reward for you.

Now they say that our brother and fellow-bishop Ursicinus, bishop of the city of Taurini (Turin), suffers very serious prejudice in his parishes that are within the limits of your kingdom, in such sort that, contrary to ecclesiastical observance, contrary to priestly gravity, and contrary to the definitions of the sacred canons, no crime of his requiring it, another has not feared to be ordained bishop there. And, it being thought not enough unless unlawfulness were added to unlawfulness, even the property of his church, as is said, has been taken away. If the truth is so, it being exceedingly intolerable that one should be oppressed by force whom guilt has not harmed, we beg of you, addressing you in the first place with a greeting of paternal charity, that what out of reverence for the Church and regard to equity your Excellency might of your own accord bestow, you would study to grant all the more kindly on our intercession, and would cause justice to be observed towards him in all respects according to the trust we have in the goodness of your equity; and that, having ascertained the truth, you would order what has been unlawfully done to be corrected, and the property that has been wrongfully taken from him to be equitably restored to him. Nor should the fact of his church being detained for the present by his enemies be at all to his disadvantage: but this ought to move more and more the disposition of your Christianity to succour him, that, being consoled by the gifts of your bounty, he may not feel the loss arising from the captivity which he has endured. For the good, then, of your soul let this our exhortation find place with you, that to your own reward you may lift up again his dejection with the outstretched hand of justice, to the end that from your observance of equity towards priests you may ever flourish through their prayers before the eyes of God.

Epistle CXVII.

TO Brunichild, Queen OF The Franks.

Gregory to Brunichild, &c.

Whereas for the government of a kingdom valour stands in need of justice, and power of equity, nor for this purpose can one suffice without the other, with what great love your care for these things is resplendent is shewn plainly enough by the fact of your governing crowds of nations so laudably. Who then, considering this, can distrust the goodness of your Excellency, or be doubtful of obtaining his request, when he thinks it right to ask for what he knows you would willingly bestow upon your subjects? The bearer, then, of these presents, Hilariushyperlink , a servant of your Excellency, supposing that our intervention with your power will aid him, has requested to be supported by letters of commendation from us; holding it as certain that he will more abundantly obtain such favours as you grant to others if our intercession should speak for him. Accordingly, paying you our address of greeting with the affection of paternal charity, we beg that, as he states that he is labouring under adversities from the iniquity of certain persons, the protection of your Excellence may defend him; and, lest he should possibly be oppressed against reason, that by your command you would order him to be kept safe; that so, while no one's opposition shall have place unjustly and of mere will, both we may return thanks for having obtained what rather for your own reward we request, and that the blessed Peter, Prince of the Apostles, whom you will venerate in us with Christian devotion by granting what we ask, may recompense your Excellency.

Epistle CXX.

TO Claudius IN Spainhyperlink .

Gregory to Claudius, &c.

The renown of good deeds being fragrant after the manner of ointment, the odour of your glory has extended from the Western parts as far as here. Besprinkled by the sweetness of which breath of air, I declare that I greatly loved one whom I knew not, and within the bosom of my heart seized thee with the hand of love; nor did I love without already knowing him to be one whose good qualities I had learnt. For of him who is known to me by great intenseness of feeling, but remains unknown by bodily vision, I undoubtedly can say truly that I know his person, though I know not his home. Now herein is a great assertion of your good repute, that your Glory is said to cleave sedulously to the excellent king of the Goths; since, while good men always displease bad ones, it is certain that you are good, who have pleased one that is good. For this reason, addressing you with the greeting that is due to you, I hope that you are being exercised in these things which you have begun, so that that true sentence of Solomon may be fulfilled in you-The path of the just is as a shining light, and groweth unto the pearl day (Prov iv. 18). For, now that the light of truth shines upon us, and the sweetness of the heavenly kingdom discloses itself to our minds, it is indeed already day, but not yet perfect day. But it will then be perfect day, when there shall be no longer anything of the night of sin in our souls. But do you grow unto the perfect day, that, until such time as the heavenly country shall appear, there may be spreading increase of good works here; to the end that in the retribution hereafter the fruit of reward may be by so much the greater as earnestness in labour has been increasing now. Wherefore we commend to your Glory our most beloved son Cyriacus, the Father of our monastery, that, after he has accomplished what has been enjoined him, there be no hindrance to delay his return. May Almighty God guard you by the protection of His heavenly arm, and grant unto you to be glorious both now among men and after long courses of years among the angels.

Epistle CXXI.

TO Leander, Bishop OF Hispalis (Seville).

Gregory to Leander, Bishop of Spain.

I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally were inflamed, and all admired, and the very fire of the hearers shewed what had been the ardour of the speaker. For, unless torches burn themselves, they will not kindle others. We saw, then, with how great charity thy mind was aflame, seeing that it so kindled others also. Your life indeed, which I always remember with great reverence, they did not know; but the loftiness of your heart was manifest to them from the lowliness of your language. As to my life, this your epistle speaks of it as worthy of imitation by all: but may that which is not as it is said to be become so because it is said to be so, lest one should lie who is not wont to lie. In reply to this, however, I speak shortly the words of a certain good woman, Call me not Noemi, that is, fair; but call me Mara, for I am full of bitterness (Ruth i. 20). For indeed, good man, I am not to-day the man you knew. For I confess that in advancing outwardly I have fallen much inwardly, and I fear that I am of the number of those of whom it is written, Thou didst cast them down while they were lifted up (Ps. lxxii. 18hyperlink ). For he is cast clown when he is lifted up who advances in honours, and falls in manners. For I, following the ways of my Head, had determined to be the scorn of men and the outcast of the people, and to run in the lot of him of whom again it is said by the Psalmist, The ascents in his heart he hath disposed in the valley of tears (Ps. lxxxiii. 7hyperlink ); that is, that I should ascend inwardly all the more truly as I lay outwardly the more humbly in the valley of tears. But now burdensome honour much depresses me, innumerable cares din me, and, when my mind collects itself for God, they cleave it with their assaults as if with a kind of swords. My heart has no rest. It lies prostrate in the lowest place, depressed by the weight of its cogitation. Either very rarely or not at all does the wing of contemplation raise it aloft. My sluggish soul is torpid, and, with temporal cares barking round it, already almost reduced to stupor, is forced now to deal with earthly things, and now even to dispense things that are carnal; nay sometimes, by force of disgust, is compelled to dispose of some things with accompanying guilt. Why should I say more? Overcome by its own weight, it sweats blood. For, unless sin were reckoned under the name of blood, the Psalmist would not say, Deliver me from blood guiltiness (Ps. l. 16hyperlink ). But, when we add sin to sins, we fulfil this also which is said by another prophet, Blood hath touched blood (Hos. iv. 2.) For blood is said to touch blood when sin is joined to sin, so as to multiply the load of iniquity. But in the midst of all this I implore thee by Almighty God to hold me who am fallen into the billows of perturbation with the hand of thy prayer. For I sailed as it were with a prosperous breeze when I led a tranquil life in a monastery: but a storm, rising suddenly with gusty surges, caught me in its commotion, and I lost the prosperity of my voyage; for in loss of rest I suffered shipwreck. Lo, now I am tossed in the waves, and I seek for the plank of thy intercession, that, not being counted worthy to reach port rich with my ship entire, I may at least after losses be brought to shore by the aid of a plank.

Your Holiness writes of being afflicted with the pains of gout, by continual suffering from which I too am grievously worn down. But comfort will be readily at hand, if amid the scourges under which we suffer we recall to mind whatever faults we have committed; and then we shall see that they are not scourges, but gifts, if by pain of the flesh we purge the sins which we did for delight of the flesh.

Furthermore we have sent you, with the blessing of the blessed Peter, Prince of the Apostles, a pallium, to be used only in celebration of Mass. In sending it to you I ought to admonish you much as to how you ought to live: but I suppress speech, since in your manner of life you anticipate my words. May Almighty God keep you under His protection, and bring you to the rewards of the heavenly country with multiplied fruits of souls. As to me, with what amount of business and with what weakness I am weighed down this short letter hears witness, in which I say little to one whom I greatly love.

Epistle CXXII.

TO Rechared, King OF The Visigothshyperlink .

Gregory to Rechared, &c.

I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11hyperlink ). For whose breast, even though stony, would not, on hearing of so great a work, soften in praises of Almighty God and love of thy Excellency? As for me, I declare that it delights me often to tell these things that have been done through you to my sons who resort to me and often together with them to admire. These things also for the most part stir me up against myself, in that I languish sluggish and unprofitable in listless ease, while kings are labouring in the gathering together of souls for the gains of the heavenly country. What then shall I say to the coming Judge in that tremendous assize, if I shall then come thither empty, where thy Excellency shall bring after thee flocks of faithful ones, whom thou hast now drawn to the grace of a true faith by assiduous and continual preaching? But this, good man, by the gift of God, affords me great comfort, that the holy work which I have not in myself I love in thee. And, when I rejoice with great exultation for thy doings, the results of thy labour become mine through charity. With regard, therefore, to the conversion of the Goths, both for your work and for our exultation, we may well exclaim with the angels, Glory to God in the highest, and on earth peace to men of goodwill(Luk. ii. 14). For we, as I think, owe the more thanks to Almighty God for that, although we have done nothing with you, we are nevertheless par-takers in your work by rejoicing with you. Further, how gladly the blessed Peter, Prince of the Apostles, has accepted the gifts of your Excellency your very life witnesses evidently to all. For it is written, The vows of the righteous are his delight (Prov. xv. 8). For indeed in the judgment of Almighty God it is not what is given, but by whom it is given, that is regarded.

For hence it is that it is written, The Lord had respect unto Abel and to his gifts, but unto Cain and to his gifts he had not respect (Gen. iv. 4, 5). To wit, being about to say that the Lord had respect to the gifts, he was careful to premise that He had respect unto Abel. Thus it is plainly shewn that the offerer was not acceptable by reason of the gifts, but the gifts were so by reason of the offerer. You shew, therefore, how acceptable your offering is, seeing that, being about to give gold, you have first given gifts of souls by the conversion of the nation subject to you.

With regard to your telling us that the abbots who were sent to us to bring your offering to the blessed Apostle Peter bad been wearied by the violence of the sea and returned to Spain without accomplishing their voyagehyperlink , your gifts were not kept back, for they reached us afterwards; but the constancy of those who had been sent has been tried, as to whether they knew how with holy desire to overcome dangers in their way, and, though fatigued in body, by no means to be wearied in mind. For adversity which comes in the way of good purposes is a trial of virtue, not a judgment of reprobation. For who can be ignorant how prosperous an event it was that the blessed Apostle Paul came to Italy to preach, and yet in coming suffered shipwreck? But the ship of the heart stood unharmed among the billows of the sea.

Furthermore, I must tell you that I have been led to praise God the more for your work by what I have learnt from the report of my most beloved son Probinus the presbyter; namely that, your Excellency having issued a certain ordinance against the perfidy of the Jews, those to whom it related attempted to bend the rectitude of your mind by offering a sum of money; which your Excellency scorned, and, seeking to satisfy the judgment of Almighty God, preferred innocence to gold. With regard to this what was done by King David recurs to my mind, who, when the longed for water from the cistern of Bethlehem, which was wedged in by the enemy, had been brought him by obedient soldiers, said, God forbid that I should drink the blood of righteous men (1 Chron. xi. 19). And, because he poured it out and would not drink it, it is written, He offered it a libation to the Lord. If, then, water was scorned by the armed king, and turned into a sacrifice to God, we may estimate what manner of sacrifice to Almighty God has been offered by the king who for His love has scorned to receive, not water, but gold. Wherefore, most excellent son, I Will confidently say that thou hast offered as a libation to the Lord the gold which thou wouldest not have in opposition to Him. These are great things, and redound to the praise of Almighty God.

But in the midst of all these things we must guard with vigilant attention against the snares of the ancient foe, who, the greater gifts he sees among men, with the more subtle snares seeks to take them away. For robbers too do not look out for empty travellers to seize them on their road, but such as carry vessels of gold and silver. For indeed the present life is a road. And every one must needs be the more on his guard against ambushed spirits in proportion as the gifts are greater which he carries. It is the duty, then, of your Excellency, with regard to this so great gift which you have received in the conversion of the nation subject to you, to keep with all your might, first humility of heart, and secondly cleanness of body. For where it is written, Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted (Luke xiv. 11; xviii. 14), it is assuredly evident that he truly loves what is lofty who does not cut off his soul from the root of humility. For often the malignant spirit, in order to destroy the good that previously he had not power to oppose, comes into the mind of the worker after accomplishment of his work, and agitates it with silent thoughts of self-praise, so that the deluded mind admires itself for the great things that it has done. And, being exalted in its own sight through hidden tumour, it is deprived of the grace of Him Who bestowed the gift. For hence it is that it is said through the voice of the prophet to the soul that waxes proud, Having trust in thy beauty thou playedst the harlot because of thy renown (Ezek. xvi. 15). For indeed a soul's having trust in its beauty is its presuming within itself on its righteous doings. And it plays the harlot because of its renown, when in what it has done aright it desires not the praise of its Maker to be spread abroad, but seeks the glory of its own reputation. Hence again it is written through the prophet, In that thou art more beautiful, go down (Ezek. xxxii. 19). For the soul goes down because of being more beautiful when, owing to the comeliness of virtue whereby it ought to have been exalted before God, it falls from His grace through elation. What then is to be done in this case but that, when the malignant spirit employs the good things that we have done to exalt the mind, we should ever recall to memory our evil deeds, to the end that we may acknowledge that what we have done sinfully is our own, but that it is of the gift of Almighty God alone when we avoid sins. Cleanness also of body is to be guarded in our strivings after well-doing, since, according to the voice of the apostolic preacher, The temple of God is holy, which temple ye are (1 Cor. iii. 17). And again he says, Far this is the will of God, even your sanctification (1 Thess. iv. 3). As to which sanctification, what he means by it he shews by straightway adding, That ye should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the lusts of concupiscence.

The very government also of your kingdom in relation to your subjects ought to be tempered with moderation, test power steal upon your mind. For a kingdom is ruled well when the glory of reigning does not dominate the disposition. Care also is to be taken that wrath creep not in, lest whatever is lawful to be done be done too hastily. For wrath, even when it prosecutes the faults of delinquents, ought not to go before the mind as a mistress, but attend as a handmaid behind the back of reason, that it may come to the front when bidden. For, if once it begins to have possession of the mind, it accounts as just what it does cruelly. For hence it is written, The wrath of man worketh not the righteousness of God (Jam. i. 20). Hence again it is said, Let every man be swift to hear, but slow to speak, and slow to wrath (Ib. 19). However I doubt not that trader the guidance of God you observe all these things. Still, now that an opportunity of admonition has arisen, I join myself furtively to your good deeds, so that what you do though not admonished you may not do alone, having an admonisher to boot. Now may Almighty God protect you in all your doings by the stretching out of His heavenly arm, and grout you prosperity in the present life, and alter a course of many years eternal joys.

We have sent you a small key from the most sacred body of the blessed apostle Peter to convey his blessing, containing iron from his chains, that what had bound his neck for martyrdom may loose yours from all sins. We have given also to the bearer of these presents, to be offered to you, a cross in which there is some of the wood of the Lord's cross, and hairs of the blessed John the Baptist, from which you may ever have the succour of our Saviour through the intercession of His forerunner.

Moreover we have sent to our most reverend brother and fellow-bishop Leander a pallium from the See of the blessed Apostle Peter, which we owe both to ancient custom, and to your character, and to his goodness and gravityhyperlink .

A long time ago, when a certain Neapolitan youth came hither, your to me most sweet Excellency had thought fit to charge me to write to the most pious Emperor to the end that he might search in the record office for the treaties that had formerly been concluded with the prince Justinian of pious memory as to the claims of your kingdom, so as to gather from them what he should observe with regard to you. But there were two things seriously in the way of my doing this. One was that the record-office in the time of the aforesaid prince Justinian of pious memory had been so burnt by a fire which had crept in suddenly that hardly any paper of his times remained. The other was that, as no one need be told, thou oughtest to look in thy own archives for the documents that are against thee, and produce these instead of my doing so. Wherefore I exhort your Excellency to arrange matters suitably to your character, and carefully to carry out whatever makes for peace, that the times of your reign may be memorable with great L praise through many courses of years. Furthermore, we have sent you another key from the most sacred body of the blessed apostle Peter, which, being laid up with due honour, may multiply with blessing whatever it may find you enjoying.

Epistle CXXIII.

TO Venantius And Italicahyperlink .

Gregory to the lord Venantius, Patrician, and Italica his wife.

I have taken care, with due affection, to enquire of certain persons who have come from Sicily about your Excellency's health. But they have given me a sad report of the frequency of your ailments. Now, when I say this, neither do I find anything to tell you about myself, except that, for my sins, lo it is now eleven months since it has been a very rare case with me if I have been able now and then to rise from my bed. For I am afflicted by so great sufferings from gout, and so great from troubles, that my life is to me most grievous pain. For every day I faint under my sufferings, and sigh in expectation of the relief of death. Indeed among the clergy and people of this city there has been such an invasion of feverous sicknesses that hardly any freeman, hardly any slave, remains fit for any office or ministry. Moreover, from the neighbouring cities we have news daily of havocs and of mortality. Then, how Africa is being wasted by mortality and sickness I believe that you know more accurately than we do, insomuch as you are nearer to it. But of the East those who come from thence report still more grievous desolations. In the midst of all these things, therefore, since you perceive that there is a general smiting as the end of the world draws near, you ought not to be too much afflicted for your own troubles. But, as becomes wise nobles, bring ye back your whole heart to the care of your souls, and fear the strict judgment all the more as it is so much nearer at hand. Devote yourselves to piety, of which it is written that It hath promise of the life that now is, and of that which is to come (1 Tim. iv. 8). But Almighty God is powerful both to preserve the life of your Excellency for a long time here, and to bring you after many courses of years to eternal joys. I beg my most sweet daughters, the lady Barbara and the lady Antonina, to be greeted in my name; whom I pray that heavenly grace may protect, and grant them to be prospered in all things.

Epistle CXXV.

TO Maximus, Bishop OF Salonahyperlink .

Gregory to Maximus, &c.

Having received the letters of our brother and fellow-bishop Marinianus, and Castorius, our chartularius, having also returned, we learn that your Fraternity have made most full satisfaction with regard to the matters about which there had been uncertainty; and we return great thanks to Almighty God that froth our inmost heart all rancour of sinister suspicion has been eradicated. On this account I have been desirous of dismissing with the utmost speed our common son, your deacon Stephen. But the frequent pains of my sicknesses have compelled me to retain him with me for a few days. As soon, however, as I have begun to be even slightly better, I have provided for sending him forthwith back to you with joy.

Accordingly we send to you, according to custom, the pallium for the sacred solemnities of mass; the meaning of which we desire you in all respects to vindicate. For the dignity of this vestment is humility and justice. Let, then, your Fraternity make haste with all your heart to shew yourself humble in prosperity, and in adversity, if ever it should ensue; upright in justice; friendly to the good, and opposed to the froward; never discountenancing any one who speaks for the truth; instant in works of mercy according to thy means, and yet beyond thy means desiring to be instant; sympathizing with the weak; rejoicing with men of good will; regarding the woes of others as thine own; exulting for the joys of others as if for thine own; in correcting vices severe, in cherishing virtues, soothing the minds of hearers; in anger, retaining judgment without anger, but in calmness not relinquishing the censorship of your severity. This, dearest brother, is the meaning of the pallium which you will receive, which if you act up to, you will have inwardly what you are seen to have received outwardly.

Furthermore I commend in all respects to your Fraternity our brother and fellow-bishop Sabinianushyperlink ; and if there be any matters of dispute between you, let them meanwhile be laid aside. Let charity remain fixed between you, that so, in case of contention ever arising about external things, they may be examined without charity deserting the heart. We commend also our common son Honoratus: concerning whom if it is the case, as we have learnt through Castorius our chartularius; that through him three previous archdeacons have been compelled to observe the ecclesiastical custom by retiring at the expiration of five years, we desire indeed that he may experience the charity of thy Holiness. For a judgment ought not to be solicited in a case which he himself has judged. If, however, it is not so, then, all swelling of heart being repressed, and all grudge set aside, he ought to be received, and by no means removed from the place which he now occupies. Messianus also, the cleric who had taken refuge with us, we have confidently committed to the charge of our common son Stephen the deacon, being assured that in the case of one whom we ourselves send to your Fraternity, you will not show any grudge, but lend the countenance of your authority. May Almighty God keep you in His protection, and grant us so to act that after the billows of this temporal state we may be able to attain with joy to things eternal.

Epistle CXXVII.

From S. Columbanus TO Pope Gregoryhyperlink .

To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?)hyperlink . I, Bargomahyperlink , poor dove in Christ, send greeting.

Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant to he interrogated about Easter, according to that canticle, Ask thy father, and he will skew time; thine elders and they will tell thee (Deut. xxxii. 7). For, though on me, who am indeed a trifler (micrologo) may be branded that excellent expression of a certain wise man, who is reported to have said, on seeing a certain woman, contupictamhyperlink , I do not admire the art, but I admire the brow, in that I who am vile write to thee that art illustrious; yet, relying on my confidence in shy evangelical humility, I presume to write to thee, and impose on thee the matter of my grief. For writing is not in vain, when necessity compels one to write, though it be to one's betters.

What, then, dose thou say concerning Easter on the 21st or 22nd day of the moon, which (with thy peace be it said) is proved by many calculators not to be Easter, but in truth a time of darkness? For it is not unknown, as I believe, to thy Efficiency, how Anatoliushyperlink (a man of wonderful learning, as says Saint Hieronymus, extracts from whose writings Eusebius, bishop of Caesarea, inserted in his Ecclesiastical History, and Saint Hieronymus praised this same work about Easter in his catalogue) disputes with strong disapprobation about this age of the moon. For against the Gallican Rimariihyperlink , who erred, as he says, about Easter, he introduced an awful sentence, saying, Certainly, if the rising of the moon be delayed tilt the end of two watches, which indicates midnight, light does not overcome darkness, but darkness light; which thing is certainly not allowable in the Easter Festival, namely, that any part of the darkness should dominate over the light, since the solemnity of the Lord's Resurrection is light, and there is no communion of light with darkness And, if the moon has not shone forth tell the third watch, there is no doubt that the moon has risen on its 21st or 22nd day, in which it is not possible for a true Paschal offering to be made. For those who lay down that it is possible for a true Easter to be celebrated at this age of the match, not only are unable to affirm this by authority of divine Scripture, but also incur the guilt of sacrilege and contumacy and peril of their souls, while affirming that the true Light, which dominates over all darkness, can be offered while there is any domination of darkness Also in the book of holy dogma we read, Easter, that is, the solemnity of the Lord's Resurrection, cannot be celebrated before the beginning of the vernal equinox is past, to wit, that it may not come before the vernal equinoxhyperlink : which rule assuredly Victoriushyperlink has gone beyond in his cycle, and hereby has already introduced error into Gaul, or to speak less boldly, has confirmed one of old standing. For indeed how can either of these things stand with reason; either that the Lord's Resurrection should be celebrated before His Passion (the thought of which is absurd), or that the seven days sanctioned by the Lord's command in the Law, during which only it is enjoined that the Lord's Passover could lawfully be eaten (which are to be numbered from the 14th day of the moon to the 20th), should against law and right be exceeded? For a moon in its 21st or 22nd day is out of the dominion of light, as having risen at that time after midnight; and, when darkness overcomes light, it is said to be impious to keep the solemnity of light. Why then dost thou, who art so wise, the brilliant lights indeed of whose sacred genius are diffused, as in ancient times, through the world,-why dost thou keep a dark Easter? I wonder, I confess, that this error of Gaul, ac si Schynteneumhyperlink , has not long ago been swept away by thee; unless I should perchance suppose, what I can hardly believe, that, as it is evident that thou hast not corrected it, it has thy approval

In another way, however, may thy Expertness be more honourably excused, if, fearing to subject thyself to the mark of Hermagorichyperlink novelty, thou art content with the authority of thy predecessors, and especially of pope Leo.

Do not, I pray thee, in such a question trust to humility only or to gravity, which are often deceived, Better by far is a living dog in this problem than a dead lion (Eccles. ix. 4). For a living saint may correct what had not been corrected by another who came before him. For know thou that by our masters and the Irish ancients, who were philosophers and most wise computists in constructing calculations, Victorius was not received, but held rather worthy of ridicule or of excuse than as carrying authority. Wherefore to me, as a timid stranger rather than as a sciolist, afford the support of thy judgment, and disdain not to send us speedily the suffrage of thy Placability for assuaging this tempest which surrounds us; since, after so many authors whom I have read, I am not satisfied with that one sentence of those bishops who say only, We ought not to keep the Passover with the Jews. For this is what the bishop Victor formerly said; but none of the Easterns accepted his figmenthyperlink . But this the benumbing (numb?) backbone of Dagon; this the dotage of error drinks inhyperlink . Of what worth, I ask, is this sentence, so frivolous and so rude and resting, as it does, on no testimonies of sacred Scripture; We ought not to keep the Passover with the Jews? What has it to do with the question? Are the reprobate Jews to be supposed to keep the Passover now, seeing that they are without a temple, outside Jerusalem, and Christ, who was formerly prefigured, having been crucified by them? Or, can it be rightly supposed that the 14th day of the moon for the Passover was of their own appointment, and is it not rather to be acknowledged to be of God's, who alone knew clearly with what mysterious meaning the 14th day of the moon was chosen for the passage [out of Egypt]. Perhaps to wise men and the like of thee this may be in some degree clearer than to others. As to those who make this objection, although without authority, let them upbraid God for that He did not then beforehand guard against the contumacy of the Jews by enjoining on them in the Law nine days of unleavened bread, if He would not have its keep the Passover with them, so that the beginning of our solemnity should not exceed the end of theirs. For, if Easter is to be celebrated on the 21st or 22nd day, from the 14th to the 22nd nine days will be reckoned, that is, seven ordered by God, and two added by men. But, if it is allowed for men to add anything of their own accord to divine decree, I ask whether this may not seem opposed to that sentence of Deuteronomy, Lo (he saith), the word which I give unto thee, thou shall not add unto it nor take from it (Deut. iv. 2).

But in writing all this more forwardly than humbly, I know that I have involved myself in an Euripus of presumption attended with great difficulty, being perchance unskilled to steer out of it. Nor does it befit our place or rank that anything should be suggested in the way of discussion to thy great authority, and that my Western letters should ridiculously solicit thee, who sittest legitimately on the seat of the apostle and key-bearer Peter, on the subject of Easter. But thou oughtest to consider not so much worthless me in this matter as many masters, both departed and now living, who confirm what I have pointed out, and suppose thyself to be holding a colloquy with them: for know that I open my thick-lipped month dutifully though it may be incoherently and extravagantly. It is for thee, therefore, either to excuse or to condemn Victorius, knowing that, if thou approvest him, it will be a question of faith between thee and the aforesaid Hieronymus, seeing that he approved Anatolius, who is opposed to Victorius; so that whoso follows the one cannot receive the other. Let, then, thy Vigilance take thought that, in approving the faith of one of the two authors aforesaid who are mutually opposed to each other, there be no dissonance, when thou pronouncest thy opinion, between thee and Hieronymus, lest we should be on all sides in a strait, as to whether we should agree with thee or with him. Spare the weak in this matter, lest thou exhibit the scandal of diversity. For I frankly acknowledge to thee that any one who goes against the authority of Saint Hieronymus will be one to be repudiated as a heretic among the churches of the West: for they accommodate their faith in all respects unhesitatingly to him with regard to the Divine Scriptures. But let this suffice with respect to Easter.

But I ask what thy judgment is about those bishops whom thou hast written of as simoniacal, and whom the writer Giltashyperlink calls pests. Should communion be had with them? For there are known to be many such in this province, whereby the matter is made more serious. Or as to others, who having been polluted in their diaconate, are afterwards elected to the rank of bishops? For there are some whom we know to have conscientious scruples on these grounds; and in conferring with our littleness about them, they wished to know for certain whether they may minister without peril after such transgressions; that is, either after having bought their rank for money, or after adultery in their diaconate. I mean, however, concealed adultery with their dependentshyperlink , which with our teachers is accounted as no less criminal.

As to a third head of enquiry, say in reply, I pray thee, if it is not troublesome, what should be done in the case of those monks who for a closer sight of God, or inflamed by a longing for a more perfect life, going against their vows, leave the places of their first con version, and, against the will of their abbots, the fervour of monks compelling them, either go free or fly to deserts. The author Vennianus enquired about these of Giltas, who replied to him most elegantly: yet still to one who is anxious to learn there is ever an increase of greater fear. These things, and much more which epistolary brevity does not admit of, might well have been enquired about more humbly and more clearly in a personal interview, but that weakness of body and the care of my fellow-pilgrims keeps me bound at home, though desirous of going to thee, so as to draw from that spiritual vein of a living well and from the living water of knowledge flowing from heaven and springing up unto eternal life. And, if my body were to Follow my mind, Rome would once more be in danger of being itself despised; seeing that-even as we read in the narration of the learned Hieronymus how certain persons once came to Rome from the utmost boundaries of the Heuline coasthyperlink ; and then (wonderful to be told) sought something else outside of Rome-so I too, saving reverence for the ashes of the saints should seek out longingly, not Rome but thee: for, though I confess myself not to be wise, but athirst, I should do this same thing if I had time and opportunity.

I have read thy book containing the Pastoral Rule, short in style, lengthy in teaching, full of mysteries; and acknowledge it to be a work sweeter than honey to one that is in need. Wherefore bestow, I pray thee, on me who am athirst for what is thine, the works on Ezekiel, which, as I have heard, thou hast elaborated with wonderful genius. I have read the six books of Hieronymus on that prophet; but he has not expounded the middle part. But, if thou wilt do me the favour, send for me to the city some of thy remaining writings; to wit, the concluding expositions of one book, and (? namely) the Song of Songs from that place where it is said, I will go to the mountain of myrrh and rite hill of frankincense, to the end, treated with short comments, either of others, or thine own: and I beg that thou wouldest expound the whole obscurity of Zachariah, and make manifest its hidden meaning, that Western blindness may give thee thanks for this. I make unreasonable demands, and ask to have great things told me: who can fail to see this? But it is true also that thou hast great things, and knowest well that from a little less, and from much more should be put out to use. Let charity induce thee to write in reply; let not the roughness of my letter hinder thee from expounding, seeing that it is my mode of expression that has been in fault, and I have it in my heart to pay thee due honour. It was for me to provoke, to interrogate, to request: it is for thee not to refuse what thou hast received freely, to put thy talent out to use, to give to him that asks the bread of doctrine, as Christ enjoins. Peace be to thee and thine; pardon my forwardness, blessed pope, in that I have written so boldly; and I pray thee in thy holy prayers to our common Lord to pray for me, a most vile sinner. I think it quite superfluous to commend to thee my people, whom the Saviour judges fit to be received, as walking in His name; and if, as I have heard from thy holy Candidushyperlink , thou shouldest be disposed to say in reply that things confirmed by ancient usage cannot be changed, error is manifestly ancient; but truth which reproves it is ever more ancient still.



Footnotes



73 Augusta Taurinarum, the modern Turin.



74 In parochiis suis. Though the term paroiki/a<\ meant originally what we should now call a bishop's whole diocese, it came after the third century to be applied to parishes wlthln such diocese. Hence here parochiiss in the plural. Cf. Bingham, Bk. IX., ch. ii., sect.I ; Ch. viii., Sect. I.



75 Viz. Theoderic and Theodebert (see VI. 58, note 1), to whom a letter on the same subject was sent at the same time, viz, Ep. CXVI., which follows. The former would be in this year (a.d. 598-9) about ten, and the latter about thirteen years of age.



76 Who this Hilarius was, and what were his grievances, does not appear.



77 This Claudius appears to have been a person of influence in the court of King Reccared, and no doubt a good Cathoilic, of whose virtues Gregory may have heard from his friend Leander of Seville. The object of this very complimentary letter to him was to commend to his favour the abbot Cyriacus, who, as appears from preceding epistles, had been sent into Gaul to bring about the assembling of a synod there, and who appears from this epistle to have been sent on into Spain, though for what particular purpose does not appear. Cf. Proleg., p. xi.



78 In English Bible, lxxiii. 18.



79 In English Bible, lxxiv. 5,6, differently



80 li. 14, in English Bible.



81 Reccared, the Visigoth king of Spain, previously an Arian, had declared himself a Catholic a.d. 587, and had formally adopted Catholicism as the creed of the Spanish Church at the council of Toledo, a.d. 589. See I.43, note 9. Tliis is the only extant letter addressed to the king himself by Gregory, its date, if rightly placed, being a.d. 598-9, and thus as much as ten years after the council of Toledo. Gregory had been long informed of what had been done at Toledo, as appears in his epistle to Leander (I.43), written, if correctly placed, a.d. 590-1; and it may appear strange that his letter to the king himself had been so long delayed. He may have waited for a letter to himself from Reccared; and, if Ep. LXI. in this book (see note thereon) be genuine, it would be in reply to it that the letter before us was written. But in Ep. LXI. only three years are said to have elapsed since Reccared's conversion, and gifts spoken of sent at that time to Rome are acknowledged in the Epistle before us. Hence the dates assigned to the Epistles by the Benedictine Editors are open to suspicion.



82 In English Bible, lxxvii. 10, differently.



83 See IX.61.



84 What follows is preceded by "Item in anagnostico." (The word is thus explained in D'Arnis' Lexicon Manuale; " Graecis id omne est quod legitur aut recitatur. Unde Gregorius Magnus pro epistola out quovis scripto vocem hanc usurpat.") The whole is absent from many mss., and in one of those preserved in Bibliotheca Colbertina it is given, without the heading Item in anognostico, as a separate epistle, entitled "Secunda ad Recharedum." and concludes thus : "Furthermore we have received the gifts of your Excellency, which have been sent for the poor of the blessed apostle Peter, namely three hundred cocull( (cowls): and, as much as we can, we earnestly pray that you may have as your protector in the tremendous day of judgment Him whose poor you have protected by abundance of clothes. Our not sending at once a man of ours to your Excellency has been owing to the want of a ship: for none can be found that can proceed from these parts to the shores of Spain."The fact of a second key containing filings of St. Peter's chains being referred to as sent to Reccared in this concluding portion of the epistle confirms the probability of its having been part of a subsequent letter. For two such keys were not likely to be sent st the same time.



85 See I.34, note 8.



86 See III.47, note 2, and IX.. 81.



87 See IX. 80, VI. 27, note 6; VII. 17, IX. 80.



88 This epistle of the Irish saint Columbanus to Gregory was added to the Reigistrum Epistolarum by the Benedictine editors, having been first published, with other writings of S. Coluumban, by Patrick Fleming in Collectanea sacra; Lovan. a.d. 1667. (See Galland. Bibliotheca veterum partum. S(c VI. circ. a.d. 589.) It is assigned by the Benedictines to a.d. 598-9, and hence placed at the end of Book IX. of Gregory's Epistle.



At this time St. Columban was at the monastery founded by him at Luxovium (Luxueil) among the Vosges mountains in Burgundy over which country Theoderic II. was now king. He had already given offence in Gaul, not only by his protest in life and teaching against prevalent laxity, but also by his continuing to observe and uphold the custom of his own Celtic Church with regard to the time for keeping Easter, which differed from what had now been adopted by Rome atid prevailed in the West generally. The main purpose of this epistle is to pIead with pope Gregory for approval of the Celtic tradition. Subsequently, a synod being held in Gaul for considering the question, he addressed the bishops there assembled in a letter which is also extant, defending, as in this epistle, the Celtic usage, and pleading for being allowed at any rate to follow it himself in peace (S. Columbani, Ep. II. in Collectan.sacr.)



It may be observed in the epistle before us, as also in subsequent one to pope Boniface IV. with reference to the same subject (S. Columbani, Ep. V.; Collectan.sacr), that, though addressing the bishop of Rome in language of the utmost deference, and recognizing his high position, he shews no disposition to submit to his authority; telling him on the contrary that should he declare himself so as to contradict the supposed teaching of St. Jerome, he would be rejected as heretical by all the Celtic churches. And throughout the letter there runs a vein of sarcasm. There is no extant reply from Gregory to the letter. Probably none was sent. Possibly the letter never reached its destination : for in the subsequent letter, above referred to, to Boniface IV. Columban says, "Once and again Satan hindered the bearers of our letters written formerly to pope Gregory of good memory, which are subjoined below."



The point at issue, and Columban's argument, as it appears in this letter, may be briefly stated thus. Apart from any differences in the cycles for calculating the true day of the Paschal full moon in successive years, there was this difference between the Celtic and Roman usages. While all agreed in keeping Easter on a Sunday, the Celtic use was to keep it on the day of the Paschal full moon itself (i.e. the calculated 14th day of the moon falling on, or next after, the Vernal Eqiunox), in case of such a day falling on a Sunday; whereas the Roman was, in such a case, to defer their Easter celebration till the following Sunday, so as to avoid coincidence with the actual day of the Jewish Passover. Hence, in Bede's account of the controversy on the subject between the British and Scottish (i.e. Irish) Churches on the one hand and the Roman on the other, he speaks of the former keeping their Easter between the 14th and the 20th days of the moon inclusive, but the latter between the 15th and the 21st (Bede, H.E. II. 2; III. 25). In Gaul however, as appears from the letter before us, it was the rule to defer Easter for a week in case of the day of the Paschal full moon (i.e. the 14th) falling on a Saturday, so as to avoid coincidence even with the 15th day of the moon. Hence, agreeing with Bede as to the Celtic usage being to keep Easter between the 14th and 20th days, he speaks not of the 15th and 21st, but of the 16th and the 22nd being the extreme limits according to the Gallic usage. The reason of this difference was, that it had once been the Latin use, as against the Alexandrian, to keep Easter from the 16th to the 22nd days, thus avoiding the 15th; and this rule had been retained in the cycle of Victorius (as to whom see below, note 7),which was still received in Gaul.



The arguments of St. Columban in defence of the Celtic usage may be thus summarized. 1. It had been sanctioned by Anatolius (see below, note 5), whose view had been approved by St. Jerome. 2. To defer Easter to the 22nd, or even the 21st day was incongruous, seeing that the moon then entered last quarter, rising so late as to give darkness preponderance over light; and the solemnity of light should not be celebrated under the domination of darkness He quotes Anatolius as having insisted on this principle, of which (we may here observe) we find an intimation in Philo with reference to the Jewish Passsover:-"That not only by day but also by night the world may be full of all-beauteous light, inasmuch as sun and moon on that day succeed each other with no interval of darkness between." (De Sept. et Fest. 1191. ) 3. The alleged objection to keeping Easter on the day of the Jewish Passover was unfounded and futile. 4. The Mosaic Law enjoined seven days, beginning with the 14th, as the duration of the Passover festival; and within the same limits should he kept the Easter festival. [This argument, it may be observed, whatever its worth in other respects, appears to be founded on an error. For the Passover, having been killed before sunset on the 14th of Nisan, is believed to have been after sunset, i.e. after the 15th day, reckoned from evening to evening, had begun; and from the latter day inclusive the seven days of unleavened bread were reckoned thus ending with the 21st, which was a special day of "holy convocation." Cf . below, note 5.]



89 Theoria utpote divina castulitatis potito. The word castulitatis may possibly have been in use among the Irish monks as an endearing diminutive of castitas (i.e. chastity or purity), regarded as the object of their affections in the contemplative life. Their writers appear to have been given to the use of such diminutives, not only of the names of people, but of other words also.-" In the following pages (sc. in Adamnan's Life of St. Columba) the reader will observe the liberal employment of diminutives, so characteristic of Irish composition; and he will find them, in many cases, used without any grammatical force, and commutable, in the same chapters, with their primitives." (Reeve's Adamnan. Appendix to Preface, Ed., 1857 p. lxi.).



90 Perhaps an error for Barjona, meaning '`son of a dove,


0'' in allusion to his name, Columba, or Columbanus. He afterwards calls himself "vilis columba". Cf. "Pauperculus pr(potenti (mirum dictu! nova res !) rara avis scribere audet Bonifacio patri Palumbus:" "Sed talia suadenti, utpote torpenti actu, ac dicenti potius quam facienti mihi, Jon( Hebraice, Perister( Gr(ce, Columb( Latine, potius tantum [al.tamen]) vestr( idiomate liogu( nancto [al. nuncupato], "(S. Columbani Ep. V. ad Bonifaciumn papam IV. Collectan. sacr. Patr.Fleming. Galland. s(c. VI. C. a.d. 598). Cf. "Vir erat vit( venerabilis et beat( memori(, monasteriorum pater et fundator, cum Jora propheta homonymum sortitus nomen ; nam licet diverso trium diversarum sono linguarum, unam tamen eandemque rem significant huc quod Hebraice dicitur Jona, Gr(citas vero PERISTERA vocitat, et Latina lingua Columba nuncupatur." (Adamnan's Life of S. Columba; Secunda Pr(fatio.) Du Cange suggests a corruption of Barginna, said to be a low Latin word, equivalent to peregrinus.



91 The meaning of this word is obscure. Patrick Fleming (Collect. Sacr.) suggests an error for compte pictam: Du Cange for comptam, or acu comptam, some artificial arrangement of the hair being supposed to be referred to. The intended point of the comparison seems to be, that Gregory will still be admirable, though the writer may set him off unskilfully.



92 Anatolius, an Alexandrian by birth and bishop of Laodicea, a.d. 269, is referred to by Eusebius (H. E. VII. 32) as distinguished for learning, and the writer of a work on the Paschal question, which he quotes. A "Canon Paschalis," purporting to be this work, was published by Bucherius in a Latin Version (Doct. Temp. Antv. 1634); but its genuineness is doubted. Anatoluis was adduced by Colman at the Synod of Whitby (Bede, H.E. III. 25), as an authority for the 14th and 20th days of the moon being the limits for Easter. But Wilfrid replied that Anatolius had been misunderstood; for that, having in view the Egyptian mode of reckoning days from sunset to sunset, he had meant the day which began after sunset on the 14th day, i.e. really the 15th. And so also wiht regard to the 20th day. His language, as quoted by Eusebius, supports this explanation of his meaning:-"Given that the day of the Passover is on the fourteenth of the moon after evening (meth esperan)." See above, end of note .