The Epistle of thy Humility testifies to the holiness of thy life; whence we give great thanks to Almighty God, for that we know that there are still some to pray for our sins. For we, under the colour of ecclesiastical government, are tossed in the billows of this world, which frequently overwhelm us. But by the protecting hand of heavenly grace we are raised up again from the deep. Do you, then, who lead a tranquil life in the so great serenity of your rest, and stand as it were safe on the shore, extend the hand of your prayer to us who are on our voyage, or rather who are suffering shipwreck, and with all the supplications in your power help us as we strive to reach the land of the living, so that not only for your own life, but also for our rescue, you may have reward for ever. May the Holy Trinity protect thy Love with the right hand of Its protection, and grant unto thee in Its sight, by praying, by admonishing, by shewing example of good work, to feed the flock committed to thee, that so thou mayest be able to reach the pastures of eternal life with the flock itself which thou feedest. For it is written, My sheep shall come and shall find pastures (John x. 27). And these pastures in truth we find, when, freed from the winter of this life, we are satisfied with the greenness of eternal life, as of a new Spring.
We have learnt from the report of our son Simplicius that there is a want of beds and bedding in the Gerontocomiumhyperlink , which has been constructed by one Isaurus there. Wherefore we have sent 15 cloaks, 30 rachanaehyperlink , and 15 beds. We have also given money for the purchase of mattresses and for their transport, which we beg thy Love not to disdain, but to supply them to the place for which they have been sent. Given on the day of the Kalends of September, Indiction 4.
Epistle XII.
TO Conon, Abbot OF Lirinus (Lerins).
Gregory to Conon, Abbot of the Monastery of Lirinushyperlink .
The carefulness of persons in authority is the safeguard of subjects, since one who watches over what is entrusted to him avoids the snares of the enemy. But how skilful thou art in ruling the brethren, and how earnestly watchful in keeping guard over them, we have learnt from the report of our most reverend brother and fellow-bishop Mennashyperlink . And as our hearing of the unwary remissness of thy predecessor often saddened us, so the carefulness of thy foresight gladdens us, since there is no doubt that the safeguard of thy earnestness is of profit for reward to thee, and for example to do good to others.
But, since the more our adversary knows himself to be guarded against on all sides, the more he seeks to break in by hidden ways, and strives with cunning art to overthrow his opponent, let the watchfulness of thy Love ever kindle itself to more ardent care; and so, with God's help, fortify all beforehand, that the ravening wolf, running about hither and thither, may have no place for entering among the Lord's sheep, Be it then thine earnest endeavour, the grace of our Redeemer aiding thee, to prohibit and in all ways guard those who are committed to thee from gluttony, from pride from avarice, from idle speaking, and from all uncleanness; that by so much the greater reward may accrue to thee from the government committed to thee as thy subjects, through thy vigilance, shall be conquerors against the iniquities of the adversary.
Wherefore let the good feel thee sweet, the bad a corrector. And even in correction know thou that this order should be observed, that thou shouldest love persons and visit faults; lest, if thou shouldest perchance be disposed to act otherwise, correction should pass into cruelty, and thou shouldest destroy those whom thou desirest to amend. For thou oughtest so to cut away a sore as not to run the risk of ulcerating what is sound; lest, if thou press in the steel more than the case requires, thou injure him whom thou art in haste to benefit. For let thy very sweetness be wary, not remiss; and let thy correction be loving, not severe. But let the one be so seasoned by the other that both the good may; have, in loving, something to beware of, and the bad, in fearing, something to love.
Attend carefully to these things, most beloved son; earnestly observe them; that, when through such management thou shalt have given back safe to God those whom thou hast received from Him, thou mayest be counted worthy in the day of eternal retribution to hear Him say, Well done, thou good and faithful servant: because thou hast been faithful in a few things, I will set thee over many things: enter into the joy of thy Lord Luke xix. 17). Further, we desire that our son Columbus the presbyter, who is commended to thy Charity by his own merits, may advance in thy love from our commendation also.
Epistle XIII.
TO Serenus, Bishop OF Massilia (Marseilles)hyperlink .
Gregory to Serenus, &c.
The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid diligent attention to the admonition which in brotherly love we gave thee, not only wouldest thou not have doubted, but have perceived what in priestly seriousness it was thy duty to do. For Cyriacushyperlink formerly abbot, who was the bearer of our letter, was not a man of such training and erudition as to dare, as thou supposest, to make up another, nor for thee to entertain this suspicion of falseness against his character. But, while putting aside consideration of our wholesome admonitions, thou hast come to be culpable, not only in thy deeds, but in thy questionings also. For indeed it had been reported to us that, inflamed with inconsiderate zeal, thou hadst broken images of saints, as though under the plea that they ought not to be adoredhyperlink . And indeed in that thou forbadest them to be adored, we altogether praise thee; but we blame thee for having broken them. Say, brother, what priest has ever been heard of as doing what thou hast done? If nothing else, should not even this thought have restrained thee, so as not to despise other brethren, supposing thyself only to be holy and wise? For to adore a picture is one thing, but to learn through the story of a picture what is to be adored is another. For what writing presents to readers, this a picture presents to the unlearned who behold, since in it even the ignorant see what they ought to follow; in it the illiterate read. Hence, and chiefly to the nationshyperlink , a picture is instead of reading. And this ought to have been attended to especially by thee who livest among the nations, lest, while inflamed inconsiderately by a right zeal, thou shouldest breed offence to savage minds. And, seeing that antiquity has not without reason admitted the histories of saints to be painted in venerable places, if thou hadst seasoned zeal with discretion, thou mightest undoubtedly have obtained what thou wert aiming at, and not scattered the collected flock, but rather gathered together a scattered one; that so the deserved renown of a shepherd might have distinguished thee, instead of the blame of being a scatterer lying upon thee. But from having acted inconsiderately on the impulse of thy feelings thou art said to have so offended thy children that the greatest part of them have suspended themselves from thy communion. When, then, wilt thou bring wandering sheep to the Lord's fold, not being able to retain those thou hast? Henceforth we exhort thee that thou study even now to be careful, and restrain thyself from this presumption, and make haste, with fatherly sweetness, with all endeavour, with all earnestness, to recall to thyself the minds of those whom thou findest to be disjoined from thee.
For the dispersed children of the Church must be called together, and it must he shewn then by testimonies of sacred Scripture that it is not lawful for anything made with hands to be adored, since it is written, Thou shalt adore the Lord thy God, and him only shalt serve (Luke iv. 8). And then, with regard to the pictorial representations which bad been made for the edification of an unlearned people in order that, though ignorant of letters, they might by turning their eyes to the story itself learn what had been done, it must be added that, because thou hadst seen these come to be adored, thou hadst been so moved as to order them to be broken. And it must be said to them, If for this instruction for which images were anciently made you wish to have them in the church, I permit them by all means both to be made and to be had. And explain to them that it was not the sight itself of the story which the picture was hanging to attest that displeased thee, but the adoration which had been improperly paid to the pictures. And with such words appease thou their minds; recall them to agreement with thee And if any one should wish to make images, by no means prohibit him, but by all means forbid the adoration of images. But let thy Fraternity carefully admonish them that from the sight of the event portrayed they should catch the ardour of compunction, and bow themselves down in adoration of the One Almighty Holy Trinity.
Now we say all this in our love of Holy Church, and of thy Fraternity. Be not then shaken, in consequence of my rebuke, in the zeal of uprightness, but rather be helped in the earnestness of thy pious administration.
Furthermore, it has come to our ears that thy Love gladly receives had men into its society; so much so as to have as a familiar friend a certain presbyter who, after having fallen, is said to live still in the pollution of his iniquityhyperlink . This indeed we do not entirely believe, since he that receives such a one does not correct wickedness, but rather appears to give licence to others to perpetrate the like things. But, lest haply by any subornation or dissimulation he should prevail on thee to receive him and keep him still in favour, it becomes thee not only to drive him further from thee, but also in all ways to cut away his excesses with priestly zeal. But as to others who are reported to be bad, study to restrain them from their badness by fatherly exhortation, and to recall them to the way of rectitude. But, if (which God forbid) you seem not to profit them at all by salutary admonition, these also thou wilt take care to cast aft far from thee, lest, froth their being received, their evil doings should seem not at all to displease thee, and lest not only they themselves should remain unamended, but others also should be corrupted in consequence of thy reception of them. And consider how execrable it is before men, and how perilous before the eyes of God, if vices should seem to be nurtured through him whose duty it is to punish crimes. Attend therefore to these things diligently, most beloved brother; and study so to act as both wholesomely to correct the bad and to avoid breeding offence in the minds of thy children by associating with evil men.
Epistle XXV.
TO Januarius, Bishop OF Caralis (Cagliarihyperlink ).
Gregory to Januarius, &c.
Know ye that your Fraternity's solicitude has pleased us, in that you have evinced, as was right, pastoral vigilance for the guardianship of souls. For indeed it has been reported to us that you have forbidden a monastery to be founded in the house of the late Epiphanius, a reader of your Church, in accordance with his will, for this reason; lest, seeing that this house was adjacent to a monastery of hand-maidens of Godhyperlink , deception of souls should thence ensue. And we praised you greatly for guarding, as became you, by suitable foresight against the snares of the ancient foe. But, since we have been informed that the religious lady Pompeiana is desirous of taking away, the handmaidens of God from this same monastery, and restoring them to their own monasteries whence they had been taken, and establishing there a congregation of monks, it is necessary that if this be accomplished, the disposition of the deceased should in all respects be adhered to. But, if this should not be done, that the will of the testator may not seem to be entirely frustrated, we will that-inasmuch as the monastery of the late abbot Urban, situated outside the city of Caralis, is said to be left so destitute that not even one monk remains there-we will, I say, that John, whom the said Epiphanius appointed to be abbot in the monastery which, as has been said, he had determined should be founded in his house, be ordained abbot (i.e. of the late Urban's monastery), provided only that there be no impediment against him.
And let the relics which were to have been deposited in the house of the aforesaid Epiphanius be deposited there, and let whatever the same Epiphanius had contributed for the intended monastery in his own house be in all ways applied to the other; that so, even though for safeguard, as above written, his will is not carried out with regard to the place, the benefit intended may nevertheless be preserved inviolate. And indeed let your Fraternity, together with the guardian (defensore) Vitalis, arrange all this, and endeavour to order it so advantageously that you may have your reward, as for your praiseworthy prohibition, so also for your good settlement of the case. Lastly, though it may be superfluous to commend this monastery to your Fraternity, yet we abundantly exhort you that, as becomes you, with due regard to justice, you hold it as commended to youhyperlink .
Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. But who can describe what great joy sprung up here in the hearts of all the faithful, for that the nation of the Angli through the operation of the grace of Almighty God and the labour of thy Fraternity has cast away the darkness of error, and been suffused with the light of holy faith; that with most sound mind it now tramples on the idols which it formerly crouched before in insane fear; that it falls down with pure heart before Almighty God; that it is restrained by the rules of holy preaching from the lapses of wrong doing; that it bows down in heart to divine precepts, that in understanding it may be exalted; that it humbles itself even to the earth in prayer, lest in mind and soul it should lie upon the earth. Whose is tiffs work but His who says, My Father worketh hitherto, and I work (John v. 17)? who, to shew that He converts the world, not by men's wisdom, but by His own power, chose unlettered men as His preachers whom He sent into the world? And He does the same even now, having deigned to work mighty works in the nation of the Angli through weak men. But in this heavenly gift, dearest brother, there is ground, along with great joy, for most serious fear. For I know that Almighty God has displayed great miracles through thy Love in the nation which He has willed to be chosen. Wherefore thou must needs rejoice with fear for this same heavenly gift, and tremble in rejoicing:-rejoice, that is, because the souls of the Angli are drawn by outward miracles to inward grace; but tremble, lest among the signs that are done the infirm mind lift itself up to presumption about itself, and from being exalted in honour outwardly, fall inwardly through vain glory. For we ought to remember how, when the disciples returned with joy from preaching, and said to their heavenly Master, Lord, in thy name even the devils are subject unto us (Luke x. 17), they straightway heard, In this rejoice not; but rather rejoice because your names are written in heaven (Ib. v. 20). For they had set their minds on private and temporal gladness, when they rejoiced in the miracles. But they are recalled from private to common, from temporal to eternal gladness, when it is said to them, In this rejoice ye, because your names are written in heaven. For not all the elect work miracles; and yet the names of all of them are kept enrolled in heaven. For to the disciples of the Truth there should not be joy, save for that good which they have in common with all, and in which they have no end to their gladness.
It remains, therefore, dearest brother, that in the midst of the things which through the operation of God thou doest outwardly, thou shouldest ever nicely judge thyself within, and nicely understand both what thou art thyself and how great is the grace in the midst of that same nation for the conversion of which thou hast received even the gift of doing signs. And if at any time thou shouldest remember having offended-against our Creator, whether in tongue or in deed, ever recall these things to thy memory, that memory of guilt may keep down the rising glory of the heart. And whatsoever thou mayest receive, or hast received, in the way of doing signs, regard these powers as not granted to thyself, but to those for whose salvation they have been conferred upon thee. Further, there occurs to my mind, while I think on these things, what took place with one servant of God, even one eminently chosen. Certainly Moses, when he led God's people out of Egypt, as thy Fraternity knows, wrought wonderful miracles. Fasting forty days and nights in Mount Sina, he received the tables of the law; among lightnings and thunders, while all the people trembled, he was attached to the service of Almighty God, being alone with Him even in familiar colloquy (Exod. xxx., xxxi.); he opened a way through the Red Sea; he had a pillar of a cloud to lead him on his journey; to the people when an hungered he gave manna from heaven; flesh to those who longed for it he supplied in the wilderness by a miracle, even unto overmuch satiety (Exod. xiii., xiv., xvi.). But, when in a time of drought they had come to the rock, he was distrustful, and doubted being able to draw water from the same, which still at the Lord's command he opened without fail in copious streams. But how many and great miracles after these he did during eight and thirty years in the desert who can count or search out (Exod. xvii.; Num. xx.)? As often as a doubtful matter had troubled his mind, he resorted to the tabernacle, and enquired of the Lord in secret, and was forthwith taught concerning it, God speaking to him (Exod. xxxiii. seq.). When the Lord was wrath with the people, he appeased Him by the intervention of his prayer; those who rose in pride and dissented in discord he engulphed in the jaws of the gaping earth; he bore down his enemies with victories, and shewed signs to his own people. But, when the land of promise had at length been reached, he was called into the mountain, and heard of the fault which he had committed eight and thirty years before, as I have said, in that he had doubted about drawing water from the rock. And for this reason he was told that he might not enter the land of promise (Num. xxvii.). Herein it is for us to consider how formidable is the judgment of Almighty God, who did so many signs through that servant of His whose fault He still bare in remembrance for so long a time.
Wherefore, dearest brother, if we find that even he whom we know to have been especially chosen by Almighty God died for a fault after so many signs, with what fear ought we to tremble, who do not yet know whether we are chosen?
But what should I say of the miracles of the reprobate, when thy Fraternity well knows what the Truth says in the Gospel; Many shall come in that day saying to me, Lord in thy name we have prophesied, and in thy name have cast out devils, and in thy name have done many wonderful works. But I will say unto them, I know not who ye are: depart from me all ye workers of iniquity (Matth. vii. 22; Luke xiii. 27)? The mind, then, should be much kept down in the midst of signs and miracles, lest haply one seek therein one's own glory, and exult in private joy for one's own exaltation. For through signs gains of souls should be sought, and His glory by whose power these very signs are done. But there is one sign that the Lord has given us for which we may exceedingly rejoice, and acknowledge the glory of election in ourselves, seeing that He says, In this shall it be known that ye are my disciples, if ye have love one to another (John xiii. 35). Which sign the prophet demanded, when he said, Make with me, Lord, a sign for good, that they which hate me may see it, and be confounded (Ps. lxxxv. 17).
These things I say, because I desire to abase the mind of my hearer in humility. But let thy very humility have its confidence. For I, a sinner, maintain a most certain hope that through the grace of our Almighty Creator and Redeemer, our God and Lord Jesus Christ, thy sins are already remitted, and thou art chosen for this purpose, that those of others may be remitted through thee. Nor will you have sorrow for any guilt in the future, while you strive to cause joy in heaven for the conversion of many. Truly the same our Maker and Redeemer, speaking of the repentance of men, says, Verily I say unto you there will be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance (Luke xv. 7). And if for one penitent there is great joy in heaven, of what kind may we believe the joy to be for so large a people, converted from its error, which, coming to faith, has condemned by penitence the evil things it did. In this joy, then, of heaven and the angels let us repeat the very words of the angels with which we began: let us say therefore, let us all say, Glory to God in the highest, and on earth peace to men of good will.
They who desire, after earthly dominion, to obtain the glory of a heavenly kingdom ought to labour earnestly to bring in gain to their Creator, that they may be able to rise by the steps of their operation to the things they long for; as we are glad to know you do. For indeed our most beloved son Laurentius the presbyter, and Peter the monk, have brought us word on their return to us how your Glory has exhibited itself towards our most reverend brother and fellow-bishop Augustine, and how great succour and what charity you have bestowed upon him. And we bless Almighty God, who has been mercifully pleased to reserve the conversion of the nation of the Angli for your reward. For, as through Helena of illustrious memory, the mother of the most pious Emperor Constantine, He kindled the hearts of the Romans into Christian faith, so we trust that He works in the nation of the Angli through the zeal of your Glory. And indeed you ought before now, as being truly a Christian, to have inclined the heart of our glorious son, your husband, by the good influence of your prudence, to follow, for the weal of his kingdom and of his own soul, the faith which you profess, to the end that for him, and for the conversion of the whole nation through him, fit retribution might accrue to you in the joys of heaven. For seeing, as we have said, that your Glory is both fortified by a right faith and instructed in letters, this should have been to you neither slow of accomplishment nor difficult. And since, by the will of God, now is a suitable time, so proceed, with the co-operation of divine grace, as to be able to make reparation with increase for what has been neglected. Wherefore strengthen by continual hortation the mind of your glorious husband in love of the Christian faith; let your solicitude infuse into him increase of love for God, and so kindle his heart even for the fullest conversion of the nation subject to him that both he may offer, out of the zeal of your devotion, a great sacrifice to the Almighty Lord, and that the things related of you may both grow and be in all ways proved to be true: for your good deeds are known not only among the Romans, who have prayed earnestly for your life, but also through divers places, and have come even to the ears of the most serene prince at Constantinople. Hence, as great joy has been caused us by the consolations of your Christianity, so also may there be joy in heaven for your perfected work. So acquit yourselves devotedly and with all your might in aid of our above-named most reverend brother and fellow-bishop, and of the servants of God whom we have sent to you, in the conversion of your nation that you may both reign happily here with our glorious son your husband, and after long courses of years may also attain the joys of the future life, which know no end. Now we pray Almighty God that He would both kindle the heart of your Glory with the fire of His grace to perform what we have spoken of, and grant you the fruit of an eternal reward for work well-pleasing to Him.
Epistle XXX.
To Venantius, Ex-Monk, Patrician OF Syracusehyperlink .
Gregory to Venantius, &c.
In addressing to you the greeting which is due I was intending to speak of what I suffer But I think I need not relate to you what you know. For I am tormented by pains of gout, which, afflicting not dissimilarly both me and you, while they increase upon us exceedingly, have caused our life to decrease. In the midst of them what else should we do but recall our faults to mind, and give thanks to Almighty God? For we who have sinned in many things from the pampering of the flesh are purged by the affliction of the flesh. We are to know also that present pain, if it converts the mind of the afflicted one, is the end of preceding guilt; but, if it does not convert to the fear of the Lord, is the beginning of pain to follow. We must therefore take care, and in entire conversion of heart watch to the utmost of our power with tears, lest we pass from torment to torments. We are also to consider by how great a dispensation of loving kindness our Maker deals with us, in that He continually smites us, who are worthy of death, and still slays us not. For He threatens what He will do, and yet does it not, that pains sent in advance may alarm us, and, when we are converted to the fear of the strict Judge, may shield us from His animadversion when life is over. For who may tell, who may count, how many, sunk in their lechery, running headlong also in blasphemies and pride, continuing in robberies and iniquities even to the day of their death, have so lived in this world as never to suffer even a headache, but by a sudden stroke have been delivered to the fires of hell? We, then, have a token that we are not forsaken, in that we are continually scourged, according to the testimony of Scripture, which says, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 6). Wherefore under the very stripes of God let us recall to mind both His gifts and the losses of our guilt. Let us consider what good things He has showered upon our ill-doing, and what ill things we have committed under His goodness. Let us fulfil what the Lord says through the prophet, Put me in remembrance, that we may plead together (Isai. xliii. 26). Let us plead now in our though with God, that we be not hereafter strictly judged by God. For what says Paul? If we would judge ourselves, we should not be judged of the Lord (1 Cor. xi. 31). Whosoever, then, would make haste to escape the strictness of the sentence of the judgment to come, let him, through the bitterness of penitence, cut off for himself all the sweetness of the present life. Moreover, whatever gifts of this kind there are, whose gifts are they but our Maker's? But that should not be accounted a gift of God fully to us which separates us through delight in itself from the love of God; lest we should prefer the things given to the Giver, and while receiving good things, though ourselves evil, we should be disjoined from His fear by that whereby we ought to have grown in His fear. Now may the Creator of all things, that is Almighty God, pour into your heart by the inspiration of His Spirit what we speak to you of by letter, and cleanse you from all defilements of sin, and grant you the joy of His comfort here, and hereafter eternal rewards with Himself. I beg that my most sweet daughters, the lady Barbara and the lady Antonina, be greeted in my name.
Epistle XXXII.
TO Marinianus, Bishop OF Ravenna.
Gregory to Marinianus, &c.
When the bearer of these presents, Candidus the abbot, came hither to ask for relics (which have also been granted), as much as I rejoiced in thy Fraternity's nursing aid, thy Fraternity's care for me being therein apparent, so much was I distressed that I could not enjoy his presence as I wished to do, seeing that he found me sick, and, when he departed, left me still in a state of weakness. For it is now a long time since I have been able to rise from bed. For at one time the pain of gout torments me, at another a fire, I know not of what kind, spreads itself with pain through my whole body; and it is generally the case that at one and the same time burning pain racks me, and body and mind fail me. Further, what other great distresses of sickness beside what I have mentioned I am affected by, I am unable to recount. This however I may briefly say, that tile infection of a noxious humour so drinks me up that it is pain to me to live, and I anxiously look for death, which alone I can hope for to relieve my groans. Accordingly, most holy brother, implore for me the compassion of divine loving-kindness, that it would mercifully mitigate towards me the scourges of its smiting, and grant me patience to endure, lest (which God forbid) my heart break out into impatience from excessive weariness, and the guilt which might have been well cured through stripes be increased by murmuring. Given in the month of February, Indiction 4.
Epistle XXXIII.
TO Marinianus, Bishop OF Ravenna.
Gregory to Marinianus, &c.
On the arrival here of a certain man of Ravenna, I was smitten by most grievous sorrow for that he told me of thy Fraternity being sick from vomiting of blood. On this account we have caused enquiry to be made carefully and severally of those here whom we know to be well-read physicians, and have sent in writing to your Holiness their several opinions and prescriptions. All, however, prescribe before all else quiet and silence, which I greatly doubt whether thy Fraternity can have in thine own Church. And accordingly it seems good to me that, when the Church there has been provided for-whether with such as may accomplish the solemnities of mass, or with such as may take charge of the episcopate, and may be able to shew hospitality and hold receptions, or such as may superintend the guardianship of monasteries-thy Fraternity should come to me before the summer season, that I may, as far as I can, take special charge of thy sickness, and keep thee from being disturbed, since the physicians say that the summer season is exceedingly dangerous for this kind of sickness. And I greatly fear lest, if thou shouldest have any cares together with the unfavourableness of the season, there might be further risk to thee from this disorder. I too myself am very weak, and it is in all respects advantageous that thou shouldest, with the favour of God, return to thy Church in health; or certainly, if thou art to be called, that thou shouldest be called in the hands of thy friends; and that I, who see myself to be very near death, if Almighty God should be pleased to call me before thee, should pass away in thy hands. But if the circumstances of the present time stand in the way of thy coming, Agohyperlink may be treated with, some small present being given him, that he may himself send one of his people with time as far as Rome. If, then, thou feelest thyself held heavily by this sickness, and arrangest to come, thou must come with few attendants, since, while thou stayest with me in the episcopal residence (episcopium), thou wilt have daily attendance from this Church.
Furthermore, I neither exhort nor admonish thee, but straitly charge thee, that thou by no means presume to fast, since the physicians · say that the practice is very prejudicial to this disorder; except that, if by chance a great solemnity demands it, I concede it five times in the year. Thou must also refrain from vigils; and let the prayers which in the city of Ravenna are wont to be said over the wax-taper, and the expositions of the Gospel which are given by priests about the time of the Paschal solemnity, be delivered by another. And by no means impose on thyself, beloved, any labour beyond thy powers. I have said this that, if thou shouldest feel thyself better, and shouldest put off thy coming, thou mayest know what to observe by my command.
Having received your Glory's letters, which spoke with tears for words, we, most beloved daughters, are affected by no less sorrow than yourselves for your father's sickness. For we cannot account that sadness as extraneous which is made our own by the law of charity. But, since in no state of despair ought there to be distrust in the mercy of our Redeemer, raise your spirits for the comforting of your father, place your hope in the hand of Almighty God, and by His protection we trust that He will guard you from all adversity, and cheer your tribulation, and grant you to be favourably disposed of according to your father's desires. But should He pay the debt of our human lot, even then let not any despair crush you, nor the words of any persons cause you alarm. For after God, Who is the governor and protector of orphans, we will be so solicitous in behalf of your most sweet Glory, and will so make haste, with the Lord's help, to provide as we can for your advantage, that no rough handling of unjust men may perturb youhyperlink , and that we may repay in all ways the debt we have contracted from the goodness of your parents. And so may heavenly grace nurture you with its favour and defend you by its protection from all evils, that your safety may become our joy.
I have received your Fraternity's letters telling me of the sickness of my most sweet son the lord Venantius, and relating how all things are going on about him. But when I heard at one and the same time that he was desperately and grievously sick, and that unfair men were laying claim to the property of the orphans,. the sorrow in my heart could scarce contain itself. But in this there was comfort, in that tears relieved my groans. Your Holiness therefore ought not to neglect, what should be your first care, to take thought for his soul, by exhorting him, beseeching him, putting before him God's terrible judgment, and promising His ineffable mercy, so as to induce him to return even at his last moments to his former state of lifehyperlink , lest the guilt of so great a fault should stand against him in the eternal judgment. And then it is your duty to take thought how his daughters, the ladies Barbara and Antonina, may be disposed of, so that no opportunity be afforded to bad men. For after he had conjured me to take anxious care for them, adding that I should see to the disposal of them, he went on in his letter to mention a thing which, when I consider the matter, I have no doubt might stand in the way. For he says that I should repeatedly petition the most pious lord Emperor, that he should himself cause provision to be made for the disposal of them. You observe how different this is from his former wish. And I fear lest an apt opportunity might hence be given to men in Sicily who are seeking all opportunity for interfering in his affairs. For, when this is known, what will those men do who have already, as report goes, been attempting to put a seal on his effectshyperlink ? Would not reason seem to be on their side, and to afford them as it were a just ground for this proceeding? If they should say, the girls have been commended to the lord Emperor; we cannot neglect the matter; it is at our peril if we do; we make the property safe till such time as the lord Emperor may order them to be taken to Constantinople;-tell me, I pray thee, what I could do in such a case, wherein the father's commendation seems to support a man that has authority. For he conjures me to see to their being so disposed of that they may either be in the Roman city or not be taken away from Sicily; and be so acts as to leave no way of either bringing them hither or retaining them there. But, do you, as far as you can, oppose these bad men. Defend their substance for the sake of Almighty God as if it were your own: and, if it is still possible, see to all opportunity for wrong being removed with regard to the will of the aforesaid lord Venantius. But, if it is thought fit that they should be commended to the palace, he ought not to impose such a burden on me as to wish to charge my soul with the care of the disposal of them; as to which be it enough that God Almighty knows how I am taking thought. Hence I have taken care to write at once to my most beloved son the deacon Anatolius, bidding him endeavour to speak with the glorious patrician lady Rusticianahyperlink , and telling him in what manner he should enquire anti inform me about the persons whose names have been transmitted to me; that so be may inform us of all things speedily, and what is to be done, may under the ordering of God be arranged.
Furthermore, in the letters that have been sent to us we find that your Fraternity has been grieved at our not having wished you to come hither, as though it had been on account of some displeasure; whereas we acted with a sole view to utility, knowing that on account of persons in your locality your presence there was exceedingly necessary. But, Jest you should hence suppose that we have any feeling or displeasure towards you (which God forbid), if you have the will to come to us, present yourself at a suitable time at the threshold of the apostles. For, so far as we are concerned, we so love your Charity that we desire to see you often.
It has come to our knowledge that, if any one has a suit against any clerics, thou causest these clerics to be brought before thee for judgment, setting at nought their bishops. If this be so, seeing that it is evidently very unsuitable, we order thee by this our authority that thou presume not to do it any more. But, if any one should have a suit against any cleric, let him go to his bishop, that either he may take cognizance himself, or at any rate that judges may be deputed by him; or, if it should be a case for arbitration, let the executive authority deputed by him compel the parties to choose a judge. But, if any cleric or lay person should have a suit against a bishop, then thou oughtest to interpose, so that either thou thyself mayest take cognizance of the matter between them or that on thy admonition they may choose for themselves judges. For, if each single bishop has not his own jurisdiction reserved to him, what else is done but that ecclesiastical order is confounded through us by whom it ought to be guarded?
Further, it has been reported to us that, certain clerics having been sent into penance for fault requiring it by our most reverend brother bishop John, thou hast on thy own authority, without his knowledge removed them from it. Now, if this is true, know that thou bast done a thing altogether unseemly, and calling for no light reproof. Wherefore restore these clerics without delay to their bishop. And beware of committing this fault in future: for, shouldest thou be inattentive, know that thou wilt incur our anger in no slight degree.
Footnotes
1 No doubt the John called Climacus, Scholasticus, and Sinaita, commemorated as a saint on 30 March. Having entered the monastery of Mount Sinai at the age of 16, he is said to have retired thence to live the life of an anchoret, to have been elected abbot at the age of 75, to have again after a time retired into solitude, and to have died early in the 7th century. While abbot, he wrote a work called Scala (kli\mac) Paradisi, whence his name of Climacus. The monastery on Mount Sinai was a place to which pilgrimages were made. Cf. IV. 46.
2 Properly a hospital for aged persons.
3 The meaning of the word rachana, racana, or racahina, is uncertain. It occurs again in Xl. 78, where Barbara and Antonina, two young ladies at Constantinople, are thanked for a present of two racanae, which they had alleged to be of their own workmanship. It is usually supposed to mean some wooller article of dress, worn by monks. Others understand blankets.
4 See VI. 56, note 7. The abbot Stephen, addressed in that letter, was probably the predecessor of Conon.
5 He was bishop of Telona (Toulon). See Xl. 58.
6 Other epistles to Serenus of Marseilles are VI. 52, IX. 205, Xl. 58. In IX. 105 he had already been reproved for his inconsiderate zeal in breaking pictures of saints, which is the main subject of the present letter. His reply to the former letter, of which he had affected to suspect the genuineness, seems to have called forth this Ionger and severer admonition.
7 Cyriacus, once abbot of Gregory's own monastery of St. Andrew on the C(lian at Rome, is named in the former epistle to Serenus (IX. 105) as its bearer. As to the cause of his being sent at that time into Gaul, see notes to IX. 106, and IX. 109.
8 See IX. 105.
9 Gentibus. The term gentes was used not only to denote Gentiles as usually understood, and pagan races as distinct from Christians, but also nations outside the Roman republic.
10 Cf. Ep. LV. in this book to Virgilius of Arles, the metropolitan of Sereuns, in which this laxity on the part of the latter is alluded to.
11 See I. 62, and reff.
12 See I. 48.
13 For further reference to the subject of this letter, see XIV. 2. It appears there that Epiphanius, mentioned in this letter, had been a son-in-law of Pompeiana. It appears further that this lady afterwards accused both the bishop Januarius and the defensor Vitalis of having unjustly withheld her son-in-law's pious bequest, notwithstanding the admonition contained in this letter.
14 For reasons for supposing this letter to Angustine to have been written earlier than the 4th Indiction (a.d. 600-1), to which it is assigned by the Benedictine Editors, and for a summary of the whole series of letters relating to the English mission, see Prolegom., p. xxv.
15 As to the apparent inference from this letter that King Ethelbert of Kent had not been converted when it was written and as to when it may have been sent to queen Bertha, see Prolegom., p. xxvi., note 2.
16 See I. 34, note 8: It is significant of Gregory's delicate tact, that he does not in this letter, when his friend was suffering, allude to his past renunciation of monastic life as among the sins to be repented of, or urge him to return to it, though that the subject was still on his mind appears from his letter about the same time to the Bishop of Syracuse (XI. 36).
17 i.e. Agilulph, the Lombard king, referred to as Ago also in IV. 11. It was the Lombard occupation of a great part of Italy at that time that was apprehended as likely to impede a journey from Ravenna to Rome.
18 Cf. I. 34, note 8.
19 The reason why trouble to the orphans of Venantius was apprehended appears further in the letter that follows to the bishop of Syracuse.
20 Cf. I.34, note 8.
21 Viz. Monasticism, which Venantius had renounced in spite of the earnest remonstrance of Gregory ten years previously.
22 It may have been that Venantius had filled some public office, in connexion with which it was alleged that his estate was liable to seizure by the goverment officials. Gregory evidently believes that there is not such liability; but, in view of the attempt to assert it, he is anxious that no pretext should be afforded the authorities for taking charge of the property of the deceased, such as they might have had if the orphans had been made wards of the Emperor.
