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TOPIC: Post-Nicene Fathers Vol 13 (Other Topics in this Collection)
SUBJECT: 33.01.09 Book XI Part IV
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Answer of the blessed pope Gregory.
I doubt not that thy Fraternity has been asked these questions, anti I think that I have supplied thee with answers to them. But I believe that thou wishest what thou art able of thyself to say and think to be confirmed by my reply. For why should not a pregnant woman be baptized, fecundity of the flesh being no fault before the eyes of Almighty God? For, when our first parents had transgressed in Paradise, they lost by the just judgment of God the immortality which they had received. Therefore, because Almighty God would not utterly extinguish the human race for their fault, He took away immortality from man for his sin, and yet, in the kindness of His pity, reserved to him fruitfulness in offspring. With what reason then can what has been preserved to the human race by the gift of Almighty God be debarred from the grace of holy baptism? For indeed it is very foolish to suppose that a gift of grace can possibly be inconsistent with that mystery wherein all human sin is entirely extinguished.
But as to how many days after her delivery a woman may enter the church, thou hast learnt that by the direction of the Old Testament she ought to keep away xxxiii. days for a male child, but lxvi. for a female. It should be known, however, that this is understood mystically. For, if in the same hour in which she has been delivered she enters the church, she subjects herself to no burden of sin. For it is the pleasure of the flesh, not the pain, that is in fault. But it is in the carnal intercourse that the pleasure lies; for in bringing forth of offspring there is pain and groaning. Whence even to the first mother of all it is said, In sorrow thou shalt bring forth children (Gen. iii. 16). If, therefore, we forbid a woman after her delivery to enter the church, we reckon her very penalty to her for a fault. Moreover, it is by no means forbidden that either a woman after delivery or that which she has brought forth should be baptized without delay, if in peril of death; she even in the same hour in which she is delivered, or it in the same hour in which it is born. For, as in the case of those who live and have discretion the grace of the holy mystery should be seen to with great discernment, so to those who are in imminent danger of death it should be offered without any delay, lest, while time is being sought for administering the mystery of redemption, death should shortly intervene, and no way be found of redeeming the time that has been lost.
Further, her husband ought not to cohabit with her till that which is brought forth be weaned. But an evil custom has arisen in the ways of married persons, that women scorn to nurse the children whom they bring forth, and deliver them to other women to be nursed. Which custom appears to have been devised for the sole cause of incontinency, in that, being unwilling to contain themselves, they think scorn to suckle their offspring. Those women therefore who, after an evil custom, deliver their children to others to be nursed ought not to have intercourse with their husbands unless the time of their purification has passed, seeing that, even without the reason of childbirth, they are forbidden to have intercourse with their husbands while held of their accustomed sicknesses ; so much so that the sacred law smites with death any man who shall go into a woman having her sickness (Lev. xx. 18). Yet still a woman, while suffering from her accustomed sickness, ought not to be prohibited from entering the church, since the superfluity of nature cannot be-imputed to her for guilt, and it is not just that she should be deprived of entrance into the church on account of what she suffers unwillingly. For we know that the woman who suffered from an issue of blood, coming humbly behind the Lord, touched the hem of his garment, and immediately her infirmity departed from her (Luke viii.). If then one who had an issue of blood could laudably touch the Lord's garment, why should it be unlawful for one who suffers flora a menstruum of blood to enter in the Lord's Church?
But that woman, thou wilt say, was compelled by infirmity; but these are held of their accustomed sicknesses. Yet consider, dearest brother, how all that we suffer in this mortal flesh is of infirmity of nature, ordained after guilt by the fitting judgment of God. For to hunger and to thirst, to be hot, to be cold, to be weary, is of infirmity of nature. And to seek food against hunger, and drink against thirst, and cool air against heat, and clothing against cold, and rest against weariness, what is it but to search out certain healing appliances against sicknesses? For in females also the menstruous flow of their blood is a sickness. If therefore she presumed well who in her state of feebleness touched the Lord's garment, why should not what is granted to one person in infirmity be granted to all women who through defect of their nature are in infirmity?
Further, she ought not to be prohibited during these same days from receiving the mystery of holy communion. If, however, out of great reverence, she does not presume to receive, she is to be commended; but, if she should receive, she is not to be judged. For it is the part of good dispositions in some way to acknowledge their sins. even where there is no sin, since often without sin a thing is done which comes of sin. Whence also, when we hunger, we eat without sin, though it has come of the sin of the first man that we do hunger. For the menstruous habit in women is no sin, seeing that it occurs naturally; yet still that nature itself has been so vitiated as to be seen to be polluted even without the intention of the will is a defect that comes of sin, whereby human nature may perceive what through judgment it has come to be, so that man who voluntarily committed sin may bear the guilt of sin involuntarily. And so females, when they consider themselves as being in their habit of sickness, if. they presume not to approach the sacrament of the body and blood of the Lord, are to be commended for their right consideration. But when, out of the habit of a religious life, they are seized with a love of the same mystery, they are not to be restrained, as we have said. For, as in the old Testament outward acts were attended to, so in the New Testament it is not so much what is done outwardly as what is thought inwardly that is regarded with close attention, that it may be punished with searching judgment. For while the law forbids the eating of many things. as being unclean, the Lord nevertheless says in the Gospel, Not that which goeth into the mouth defileth a man, but the things which come forth from the heart, these are they which defile a man (Matth. xv. II). And soon after He added in exploitation, Out of the heart proceed evil thoughts (Ib. 19). Hence it is abundantly indicated that what is shewn by Almighty God to be polluted in act is that which is engendered of the root of polluted thought. Whence also Paul the Apostle says, All things are pure to the pure; but unto them that are defiled and unbelieving is nothing pure (Tit. i. 15). And immediately, to declare the cause of this defilement, he subjoins, For their mind and conscience is defiled. If, then, food is not impure to one whose mind is not impure, why should what with a pure mind a woman suffers from nature be reckoned to her for impurity?
Further, a man after sleeping with his own wife ought not to enter the church unless washed with water, nor, even when washed, enter immediately. Now the law enjoined on the ancient people that a man after intercourse with a woman should both be washed with water and not enter the church before sunset. Which may be understood spiritually as meaning that a man has intercourse with a woman when his mind is joined with delight in thought to illicit concupiscence, and that, unless the fire of concupiscence in his mind should cool, he ought. not to think himself worthy of the congregation of his brethren, seeing himself to be burdened with by lewdness of wrong desire. For, although in this matter different nations of men have different notions, and some are seen to observe one practice and some another, yet the usage of the Romans from ancient times has always been for a man after intercourse with his own wife both to seek the purification of the bath and to refrain reverently for a while from entering the church.
Nor do we, in saying these things, account wedlock as sin. But, since even the lawful intercourse of the wedded cannot take place without pleasure of the flesh, entrance into a sacred place should be abstained from, because the pleasure itself can by no means be without sin. For he had not been born of adultery or fornication. but of lawful wedlock, who said, Behold I was conceived in iniquities, and in sin my mother brought me forth (Ps. l. 7). For, knowing himself to have been conceived in iniquities, he groaned for having been born in sin, because the tree bears in its, branch the vicious humour which it has drawn from its root. Yet in these words he does not call the intercourse of the wedded iniquity in itself, but in truth only the pleasure of the intercourse. For there are many things which are allowed and legitimate, and yet we are to some extent defiled in the doing of them; as often we attack faults with anger, and disturb the tranquillity of our own mind. And, though what is done is right, yet it is not to be approved that the mind is therein disturbed. For instance. he had been angry against the vices of transgressors who said, Mine eye is disturbed because of anger (Ps. vi. 8). For, since the mind cannot, unless it be tranquil, lift itself up to the light of contemplation, he grieved that his eye was disturbed in anger, because, though assailing evil doings from above, he still could not help being confused and disturbed from contemplation of the highest things. And therefore his anger against vice is laudable, and yet it troubles him, because he felt that he had incurred some guilt in being disturbed. Lawful copulation of the flesh ought therefore to be for the purpose of offspring, not of pleasure; and intercourse of the flesh should be for the sake of producing children, and not a satisfaction of frailties. If, then, any one makes use of his wife not as seized by the desire of pleasure, but only for the sake of producing children, he certainly, with regard to entering the church or taking the mystery of the body and blood of the Lord, is to be left to his own judgment, since by us he ought not to be prohibited from receiving it who knows no burning though in the midst of fire. But, when not the love of producing offspring but pleasure dominates in the act of intercourse, married persons have something to mourn over in their intercourse. For holy preaching concedes them this, and yet in the very concession shakes the mind with fear. For, when the Apostle Paul said, Who cannot contain let him have his own wife, he straightway took care to add, But I speak this by way of indulgence, not by way of command (I Cor. vii. 7). For what is just and right is not indulged: what he spoke of as indulged he shewed to be a fault.
Furthermore it is to be attentively considered that the Lord in mount Sinai, when about to speak to the people, first charged the same people to abstain from women. And if there, where the Lord spoke to men through a subject creature, purity of body was required with such careful provision that they who were to hear the words of God might not have intercourse with women, how much more ought those who receive the Body of the Almighty Lord to keep purity of the flesh in themselves, lest they be weighed down by the greatness of the inestimable mystery! Hence also it is said through the priest to David concerning his servants, that if they were pure from women they might eat the shew bread; which they might not receive at all unless David first declared them to be pure from women. Still a man who after intercourse with his wife has been washed with water may receive even the mystery of sacred communion, since according to the opinion above expressed it was allowable for him to enter the church.
Augustine's eleventh question.
I ask also whether after an illusion, such is accustomed, to occur in dreams, any one may receive the body of the Lord, or, if he be a priest, celebrate the sacred mysteries?
Answer of the blessed Pope Gregory.
Such a one the Testament of the old law, as we have already said in the last section, declares indeed to be polluted, and does not allow to enter the church until the evening, or without being washed with water. But one who understands this not only with special reference to that people at that time, but also spiritually, will regard it under the same intellectual conception that we have spoken of before; namely, that he has, as it were, an illusion in a dream who, being tempted by uncleanness, is defiled in thought by true images. But he is to be washed with water in the sense of washing away the sins of thought with tears. And, unless the fire of temptation has passed away, he should feel himself to be guilty, as it were, until the evening.
But in tiffs same illusion discrimination is very necessary, since it ought to be nicely considered from what cause it occurs to the mind of the sleeper. For sometimes it happens from surfeit, sometimes from superfluity or infirmity of nature, sometimes from cogitation. And indeed when it has come to pass from superfluity or infirmity of nature, it is by no means to be viewed with alarm, since the mind is to be commiserated as having endured it unwittingly rather than as having done it. But when the appetite of gluttony in taking food is carried beyond measure, and consequently the receptacles of the humours are loaded, the mind has therefore some guilt, yet not to the extent of prohibition from receiving the sacred mystery, or celebrating the solemnities of mass, when perchance a festival day demands it, or necessity itself requires the mystery to be exhibited by reason of there being no other priest in the place. For, if others competent to execute the mystery are present, an illusion caused by surfeit ought not to debar from receiving the sacred mystery, though immolation of the sacred mystery ought, as I think, to be humbly abstained from; provided only that foul imagination has not shaken the soul of the sleeper. For there are some to whom the illusion for the most part so arises that their mind, though in the body which sleeps, is not defiled by foul imaginations. With regard to this, there is one case in which it is shewn that the soul itself is guilty, not being free even from its own judgment; that is where, while it remembers having seen nothing when the body was asleep, it still remembers having fallen into lewdness when the body was awake. But, if the illusion arises in the soul of the sleeper from foul cogitation while he was awake, the mind's guilt is patent to itself. For a man sees from what root that defilement proceeded, if he has endured unwittingly what he wittingly cogitated. But it is to be considered whether the cogitation ensued from suggestion, or delight, or sinful consent. For there are three ways in which all sin is accomplished; to wit, by suggestion, by delight, and by consent. Suggestion is through the devil, delight through the flesh, consent through the spirit; since, in the case of the first sin, the serpent suggested it, Eve, as the flesh, delighted in it, but Adam, as the spirit, consented to it. And great discernment Is needed, that the mind may sit as judge of itself to distinguish between suggestion and delight, between delight and consent. For, when the evil spirit suggests sin in the soul, if no delight in sin should follow, no sin is in any wise committed. But, when the flesh has begun to take delight, then sin has its commencement. But, if it sinks to deliberate consent, then sin is known to be completed. In suggestion therefore is the seed of sin, in delight its nutriment, in consent its completion. And it often happens that what the evil spirit sows in the thought the flesh draws into delight, and yet the mind does not consent to this delight. And, while the flesh cannot be delighted without the soul, still the mind, though struggling against the pleasures of the flesh, is in some way bound against its will in carnal delight, so as by force of reason to protest against it and not consent to it, and yet to be bound by the delight, but still to groan exceedingly for being bound. Whence even that chief soldier of the heavenly army groaned, saying, I see another law in my members fighting against the law of my mind, and bringing me into captivity to the law of sin which is in my members (Rom. vii. 23). Yet, if he was a captive, he did not fight. But he did fight too, and therefore he was not a captive. And therefore he fought by the law of the mind, which the law which is in the members fought against. If he thus fought, he was not a captive. Behold then man is, so to speak, both a captive and free: free with regard to the righteousness which he loves; a captive with regard to the delight which he endures unwillingly.
Epistle LXV.
TO Augustine, Bishop OF The Anglihyperlink .
Gregory to Augustine, &c.
Though it is certain that for those who labour for Almighty God ineffable rewards of an eternal kingdom are reserved, yet we must needs bestow honours upon them, that by reason of remuneration they may apply themselves the more manifoldly in devotion to spiritual work. And, since the new Church of the Angli has been brought to the grace of Almighty God through the bountifulness of the same Lord and thy labours, we grant to thee the use of the pallium therein for the solemnization of mass only, so that thou mayest ordain; bishops in twelve several places, to be subject to thy jurisdiction, with the view of a bishop of the city of London being always consecrated in future by his own synod, and receiving the dignity of the pallium from this holy and Apostolical See which by the grace of God I serve. Further, to the city of York we desire thee to send a bishop whom thou mayest judge fit to be ordained; so that, if this same city with the neighbouring places should receive the word of God, he also may ordain twelve bishops, so as to enjoy the dignity of a metropolitan: for to him also, if our life is continued, we propose, with the favour of God, to send a pallium but yet we desire to subject him to the control of thy Fraternity. But after thy death let him be over the bishops whom he shall have ordained, so as to be in no wise subject to the jurisdiction of the bishop of London. Further, between the bishops of London and York in the future let there be this distinction of dignity, that he be accounted first who has been first ordained. But let them arrange by council in common, and with concordant action, whatever things may have to be done in zeal for Christ; let them be of one mind in what is right, and accomplish what they are minded to do without disagreement with each other.
But let thy Fraternity have subject to thyself under our God not only those bishops whom thou shalt ordain, and those whom the bishop of York may ordain, but also all the priests of Britain, to the end that they may learn the form of right belief and good living from the tongue and life of thy Holiness, and, executing their office well in their faith and manners, may attain to heavenly kingdoms when it may please the Lord. God keep thee safe, most reverend brother. Given on the tenth day of the Kalends of July, in the 19th year of the empire of our lord Mauricius Tiberius, the 18th year after the consulship of the same lord, Indiction and.
Epistle LXVI.
TO Edilbert, King OF The Angli.
Gregory to Edilbert, &c.
On this account Almighty God advances good men to the government of peoples, that through them He may bestow the gifts of His loving-kindness on all over whom they are preferred. This we have found to be the case in the nation of the Angli, which your Glory has been put over to the intent that through the good things granted to you, heavenly benefits might be conferred on the nation subject to you And so, glorious son, keep guard with anxious mind over the grace which tuba hast received from above. Make haste to extend the Christian faith among the peoples under thy sway, redouble the zeal of thy rectitude in their conversion, put down the worship of idols, overturn the edifices of their templeshyperlink , build up the manners of thy subjects in great purity of life by exhorting, by terrifying, by enticing, by correcting, by. shewing examples of well-doing; that so you may find Him your recompenser in heaven Whose name and knowledge you shall have spread abroad on earth. For He Himself will make the name of your glory even more glorious to posterity, if you seek and maintain I His honour among the nations. For so Constantine, the once most pious Emperor, recalling the Roman republic from perverse worshippings of idols, subjected it with himself to our Almighty Lord God Jesus Christ, and turned himself with his subject peoples with all his heart to Him. Hence it came to pass that that man surpassed in praise the name of ancient princes, and excelled his predecessors as much in renown as in well-doing. And now, therefore, let your Glory make haste to infuse into the kings and peoples subject to you the knowledge of God, Father, Son and Holy Spirit, that you may both surpass the ancient kings of your race in renown and in deserts, and the more you shall have wiped away the sins of others among your subjects, the more secure you may become with regard to your own sins before the terrible scrutiny of Almighty God.
Moreover, you have with you our most reverend brother, Augustine the bishop, learned in monastic rule, replete with knowledge of holy Scripture, endowed by the grace of God with good works. Listen gladly to his admonitions, follow them devoutly, keep them studiously in remembrance: for, if you listen to him in what he speaks in behalf of Almighty God, the same Almighty God will the sooner listen to him when he prays for you. For, if (which God forbid) you disregard his words, when will it be possible for Almighty God to hear him for you, whom you neglect to hear for God? With all your heart, therefore, bind ye yourselves in fervour of faith to him, and aid his endeavours by the power which he gives you from above, that He Whose faith you cause to be received and kept in your kingdom may Himself make you partakers' of His own Kingdom.
Furthermore, we would have your Glory know that, as we learn from the words of the Almighty Lord in holy Scripture, the end of the present world is already close at hand, and the reign of the saints is coming, which can have no end. And, now that this end of the world is approaching, many things are at hand which previously have not been; to wit, changes of the air, terrors from heaven, and seasons contrary to the accustomed order of times, wars, famine, pestilences, earthquakes t in divers places. Yet these things will not come in our days, but after our days they will all ensue. You therefore, if you observe any of these things occurring in your land, by no means let your mind be troubled, since these signs of the end of the world are sent beforehand for this purpose, that we should be solicitous about our souls, suspectful of the hour of death, and in our good deeds be found prepared for the coming Judge. These things, glorious son, we have now briefly spoken of, that, when the Christian faith shall have been extended in your kingdom, our speech to you may also extend itself to greater length, and that we may be pleased to speak so much the more fully as joy multiplies itself in our heart for the perfected conversion of your nation.
I have sent you some small presents, which to you will not be small, when received by you as of the benediction of the blessed Apostle Peter. And so may Almighty God guard and perfect in you the grace which He has begun, and extend your life here through courses of many years, and after a long life receive you in the congregation of the heavenly country. May heavenly grace keep your Excellency safe, sir son (domine fili). Given this 10th day of the Kalends of July, the 19th year of the empire of our most pious lord Mauricius Tiberius Augustus, the 18th year after the consulship of the same our lord, Indiction 4.
Epistle LXVII.
TO Quiricus, Bishop, &C.
Gregory to Quiricus, Bishop, and the other catholic bishops in Hiberiahyperlink .
Since to charity nothing is afar off, let those who are divided in place be joined by letter. The bearer of these presents, coming to the Church of the blessed Peter, Prince of the apostles, asserted that he had received letters for us from your Fraternity, and had lost them, with other things also, in the city of Jerusalem. In them, as he says, you were desirous of enquiring with regard to priests and people who have been bewildered in the error of Nestorian heresy, when they return to the Catholic Church which is the mother of all the elect, whether they should be baptized, or joined to the bowels of the same mother Church by confession only of the one true faith.
And indeed we have learnt from the ancient institution of the Fathers that whosoever among heretics are baptized in the name of the Trinity, when they return to holy Church, may be recalled to the bosom of mother Church either by unction of chrism, or by imposition of hands, or by profession of the faith only. Hence the West reconciles Arians to the holy Catholic Church by imposition of hands, but the East by the unction of holy chrism. But Monophysites and others are received by a true confession only, because holy baptism, which they have received among heretics, then acquires in them the power of cleansing, when either the former receive the Holy Spirit by imposition of hands, or the latter are united to the bowels of the holy and universal Church by reason of their confession of the true faith. Those heretics, however, who are not baptized in the name of the Trinity, such as the Bonosiaci and the Cataphrygae, because the former do not believe in Christ the Lord, and the latter with a perverse understanding believe a certain bad man, Montanus, to be the Holy Spirit, like unto whom are many others;-these, when they come to holy Church, are baptized, because what they received while in their error, not being in the name of the Holy Trinity, was not baptism. Nor can this be called an iteration of baptism, which, as has been said, had not been given in the name of the Trinity. But the Nestorians, since they are baptized in the name of the Holy Trinity-though darkened by the error of their heresy in that, after the manner of Jewish unbelief, they believe not the Incarnation of the Only-begotten-when they come to the Holy Catholic Church, are to be taught, by firm holding and profession of the true faith, to believe in one and the same Son of God and man, our Lord God Jesus Christ, the same existing in Divinity before the ages, and the same made man in the end of the ages, because The Word was made flesh and dwelt among us (Joh. i. 14).
But we say that the Word was made flesh not by losing what He was, but by taking what He was not. For in the mystery of His Incarnation the Only-begotten of the Father increased what was ours, but diminished not what was His. Therefore the Word and the flesh is one Person, as He says Himself, No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (Joh. iii. 14). He Who is the Son of God in heaven was the Son of man who spoke on earth. Hence John says, We know that the Son of God is come, and hath given us an understanding ( 1 Job. v. 20). And as to what understanding He has given us, he straightway added, That we may know the true God. Whom in this place does he mean as the true God but the Father Almighty? But, as to what he conceives also of the Almighty Son, he added, And that we may be in his true Son Jesus Christ. Lo, he says that the Father is the true God, and that Jesus Christ is His true Son. And what he conceives this true Son to be he shews more plainly; This is the true God, and eternal life. If, then, according to the error of Nestorius the Word were one and the man Jesus Christ were another, he who is true man would not be the true God and eternal life. But the Only-begotten Son, the Word before the Ages, was made man. He is, then, the true God and eternal life. Certainly, when the holy Virgin was about to conceive Him, and heard the angel speaking to her, she said, Behold the hand-maid of the Lord; be it unto me according to thy word (Luke i. 38). And, when she had conceived Him, and went to Elizabeth her kinswoman, at once she heard, Whence am I worthy that the mother of my Lord should come to me? Lo, the same Virgin is called both the handmaid and the mother of the Lord. For she is the handmaid of the Lord, because the Word before the Ages, the Only-begotten, is equal to the Father; but the mother, because in her womb from the Holy Spirit and of her flesh He was made man. Nor is she the handmaid of one and the mother of another, because, when the Only-begotten of God, existing before the ages, of her womb was made man, by an inscrutable miracle she became both the handmaid of man by reason of the divinity and the mother of the Word by reason of the flesh. It was not that the flesh was first conceived in the womb of the Virgin, and the divinity afterwards came into the flesh; but that as soon as the Word came into the womb, immediately the Word, retaining the excellence of His own nature, was made flesh. And the Only-begotten Son of God, through the womb of the Virgin, was born a perfect man, that is, in verity of flesh and of rational soul. Whence also He is called Anointed above his fellows, as the Psalmist says, God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. xliv. 8)hyperlink . For He is anointed with oil, that is to say with the gift of the Holy Spirit. But He was anointed above His fellows, because all we men first exist as sinners, and afterwards are sanctified through the unction of the Holy Spirit. But He Who, existing as God before the ages, was conceived as man through the Holy Spirit in the Virgin's womb at the end of the ages, was there anointed by the same Spirit, even where He was conceived. Nor was He first conceived and afterwards anointed; but to be conceived by the Holy Spirit of the flesh of the Virgin was itself to be anointed by the Holy Spirit. This truth, then, concerning His nativity let all who are brought back from the perverse error of Nestorius confess before the holy congregation of your Fraternity, anathematising the same Nestorius with all his followers, and all other heresies. The venerable synods also which the universal Church receives let them promise to receive and venerate; and let your Holiness without any hesitation receive them in your assembly, allowing them to retain their own orders, in order that, while you both carefully sift the secrets of their hearts, and teach them through true knowledge the right things they ought to hold, and in gentleness make no difficulty or contradiction with them with respect to their own orders, you may snatch them from the mouth of the ancient foe; and that the retribution of eternal glory with Almighty God may increase to you the more as you gather together many who may glory with you in the Lord without end. Now may the Holy Trinity keep you in its protection while you pray for us, and grant you in its love still more manifold gifts.
[In Colbert. and Collect. Paul, "Given on the tenth day of the Kalends of Jul. Indict. 4."]
Epistle LXVIII.
(TO Virgilius, Bishop OF Arelate Arles.)
Gregory to Virgilius, &c.
What affection should be bestowed on brethren who come to us of their own accord is apparent from the fact that they are usually invited to visit us for the sake of charity. And so, if our common brother the bishop Augustine should chance to come to you, let your Love, as is fit, so affectionately and sweetly receive him as both to refresh him with the boon of your consolation and teach others also how fraternal charity should be cultivated. And, since it often happens that those who are placed at a distance learn first from others of things that require amendment, if he should perchance intimate to your Fraternity any faults in priests or others, do you, in concert with him, enquire into them with all subtle investigation. And do you both shew yourselves so strict and solicitous against things that offend God and provoke Him to wrath that, for the amendment of others, both vengeance may smite the guilty and false report not afflict the innocent. God keep thee safe, most reverend brother. Given the 10th day of the Kalends of July, the 19th year of the empire of our most pious lord Mauricius Tiberius Augustus, the 18th year after the same our lord's consulship, Indiction 4.
Epistle LXIX.
TO Brunichild, Queen OF The Franks.
Gregory to Brunichild, &c.
Since it is written, Righteousness exalteth a nation; but sin maketh peoples miserable (Prov. xiv. 34), a kingdom is then believed to he stable when a fault that is known of is quickly amended. Now it has come to our ears by the report of many, what we cannot mention without exceeding affliction of heart, that certain priests in those parts live so immodestly and wickedly that it is a shame for us to hear of it and lamentable to tell it. Lest, then, now that the rumour of this iniquity has extended as far as here, the wrong doing of others should smite either our soul or your kingdom with the dart of its sin, we ought to arise with ardour to avenge these things, lest the wickedness of a few should be the perdition of many. For bad priests are the cause of the ruin of a people. For who may offer himself as an intercessor for a people's sins, if the priest who ought to have prayed for it commits more grievous offences? But, since those whose place it is to prosecute these things are stirred neither by care to enquire into them nor by zeal to punish them, let letters from you be addressed to us, and let us send over, if you order it, a person with the assent of your authority, who together with other priests may search into these things thoroughly, and amend them according to the will of God. For indeed what we speak of is not a thing to be winked at, since one who can amend a fault and neglects to do so without doubt makes himself partaker in it. See therefore to your own soul, see to your grandsons, whom you wish to reign happily, see to the provinces; and, before our Creator stretches out His hand to smite, take most earnest thought for the correction of this wickedness, lest He afterwards smite by so much the more sharply as He now waits longer and more mercifully. Know moreover that you will offer a great sacrifice of expiation to our God, if you cut off speedily from your territories the infection of so great a sin.
Epistle LXXVI.
TO Mellitus, Abbot.
Gregory to Mellitus, Abbot in Francehyperlink .
Since the departure of our congregation, which, is with thee, we have been in a state of great suspense from having heard nothing of the success of your journey. But when Almighty God shall have brought you to our most reverend brother the bishop Augustine, tell him that I have long been considering with myself about the case of the Angli; to wit, that the temples of idols in that nation should not be destroyed, but that the idols themselves that are in them should be. Let blessed water be prepared, and sprinkled in these temples, and altars constructed, and relics deposited, since, if these same temples are well built, it is needful that they should be transferred from the worship of idols to the service of the true God; that, when the people themselves see that these temples are not destroyed, they may put away error from their heart, and, knowing and adoring the true God, may have recourse with the more familiarity to the places they have been accustomed to. And, since they are wont to kill many oxen in sacrifice to demons, they should have also some solemnity of this kind in a changed form, so that on the day of dedication, or on the anniversaries of the holy martyrs whose relics are deposited there, they may make for themselves tents of the branches of trees around these temples that have been changed into churches, and celebrate the solemnity with religious feasts. Nor let them any longer sacrifice animals to the devil, but slay animals to the praise of God for their own eating, and return thanks to the Giver of all for their fulness, so that, while some joys are reserved to them outwardly, they may be able the more easily to incline their minds to inward joys. For it is undoubtedly impossible to cut away everything at once from hard hearts, since one who strives to ascend to the highest place must needs rise by steps or paces, and not by leaps. Thus to the people of Israel in Egypt the Lord did indeed make Himself known; but still He reserved to them in His own worship the use of the sacrifices which they were accustomed to offer to the devil, enjoining them to immolate animals in sacrifice to Himself; to the end that, their hearts being changed, they should omit some things in the sacrifice and retain others, so that, though the animals were the same as what they had been accustomed to offer, nevertheless, as they immolated them to God and not to idols, they should be no longer the same sacrifices. This then it is necessary for thy Love to say to our aforesaid brother, that he, being now in that country, may consider well how he should arrange all things. God keep thee safe, most beloved son. Given this 15th day of the Kalends of July, the 19th year of the empire of our most pious lord Mauricius Tiberius Augustus, the 18th year after the consulship of the same our lord, Indiction 4.
Epistle LXXVII.
To Boniface, Guardian (Defensorem), in Corsica.
Gregory to Boniface, &c.
Thy experience is not free from blame, in that, knowing Aleria and Adjacium, cities of Corsica, to have been long without bishops, thou hast delayed admonishing their clergy and people to choose for themselves priests. But, since they ought to be no longer without rulers of their own, hasten thou, on receiving this authority, to exhort the clergy and people of these cities severally, that they disagree not among themselves, but that each city with one consent choose for itself a priest to be consecrated. And, when they have made their decree, let such person as shall have been elected come to us. But, if they should be unwilling to come to an unanimous decision, being divided in their choice between two persons, let both in like manner come to us, the decree having been made in the usual way, that, after enquiry made into their lives and characters, the one who may appear to be most fit may be ordained. Seeing, moreover, that many poor persons there are said to be oppressed and to suffer prejudice, let thy Experience give heed to this, and not allow them to be unjustly aggrieved; but so endeavour thyself that neither they who take action be unreasonably hindered nor those against whom action is taken be in danger of sustaining damage unjustly.
Furthermore, it has reached our ears that some of the clergy, thou being on the spot, are held in custody by laymen. If this is so, know that the blame will be imputed to thee, since, if thou wert a man, it would not have been the case. And accordingly thou must needs pay attention in future so that thou permit not the like to be done; but that, if any one should have a cause of complaint against a clerk, he resort to his bishop. And, if perchance the latter should be suspected, a commissioner must be deputed by him-or, if this too should be objected to by the plaintiff, by thy Experience,-who may compel the parties to choose arbitrators by mutual consent. And whatever may be decided by them, let it be in all ways so carried out, with due observance of law, by thy own or the bishop's care, that there may be no occasion for them to weary themselves with disputes.
Epistle LXXVIII.
To Barbara and Antoninahyperlink .
Gregory to Barbara, &c.
On receiving your epistles, I was in all manner of ways delighted to hear of your well being, and I entreat Almighty God that He would guard you by His protection from malignant spirits in thought, and from perverse men, and from all contrariety; and that He would, with the grace of His fear, settle you in unions worthy of you, and cause us all to rejoice in your settlementhyperlink . But do you, most sweet daughters, rest your hope on His help, and, being always under the shadow of His defence, both by praying and by well doing, escape the plots of bad men. For, whatever human comforts or adversities there may be, there are none, unless either His grace protects or His displeasure troubles you. Rest therefore your hope on no one among men, but bind your whole soul to trust in Almighty God. While we sleep, then, He will protect you, of whom it is written, Behold he that keepeth Israel shall neither slumber nor sleep (Ps. cxx. 4)hyperlink .
As to your saying that you are in haste to approach the threshhold of the blessed Peter, Prince of the apostles, I wish exceedingly, and wait with fervent desire, to see you in his church united to husbands well worthy of you; that so both you may obtain some little comfort from me, and I no little joy from your presence. I have also commended your causes to thy most reverend brother the bishop Johnhyperlink , and to Romanus the guardian (defensori), that under God they may accomplish what they have begun.
Your present of two racanaehyperlink , which you sent me word were your work, I accepted gladly. But yet know ye that I did not believe the word you sent me. For you are seeking praise from the work of others, seeing that you have perhaps never yet put hand to spindle. Nor yet does this circumstance distress me, since I wish you to love the reading of Holy Scripture, that, so long as Almighty God shall unite you to husbands, you may know how you should live and how you should manage your houses.
Footnotes
59 In the scheme, sketched in this letter for the constitution of the Church in England which Gregory seems to have contemplated being carried out in Angustine's own day, he shews serious ignorance of the state of things in England at the time, and consequently of possibilities. Among other things he appears to have known little of the ancient Brtish Church or of the independent position which its bishops would be likely to assume. Still it is interesting to observe that the scheme in its main features-that of two independent Metropolitans in the North and in the South, each with his suffragan bishops under them-was after all eventually realized, and that the present constitution of the English Church may be traced to this letter; only that Canterbury never yielded its primitive dignity, as had been proposed, to London.
60 This direction was modified in a subsequent letter to Mellitus (XI. 76).
61 Or Iberia, corrected from Hibernia by the Benedictine Editors, with the support of some few mss. That the letter was addressed to the bishops of Hibernia (i.e. Ireland) is highly improbable. Not only is it unlikely that the Eastern heresy of Nestorianism would have infected Ireland, but the fact also, mentioned in the beginning of the letter, that the messenger from the bishops addressed had passed through Jerusalem on his way to Rome evidently points to some Eastern locailty. For similar reasons it cannot well be supposed that Iberia here denotes Spain. It may have been the territory so-called in the neighbourhood of Armenia, between Cholchis on the West, and Albania on the East, now Gurgistan.
62 xlv. 7.
63 This letter was sent after the departure of Mellitus with the band of new missionaries from Rome to Britain (see Prolegomena, p. xxvi.), being intended to reach him while still in France. In the date given at the end there is evidently an error with regard to the day of the month. For several of the letters sent by Mellitus being dated 10 Kal. Jul. (i e. June 22), this, which was subsequent, cannot have been originally dated xv Kal. Jul. (i.e June 17). The Indiction is given correctly. Gregory had directed King Ethelbert (XI. 66) to destroy the heathen temples. He now sees reason to modify any such orders.
64 See above, Epp. XXXV., XXXVI., in this book, and I.34, note 8, there referred to.
65 If the marriage of the parents, Venantius and Italica, took place as connjectured in the note to I.34, in the eleventh Indiction (a.d. 592-3) and this letter was written in the fourth (a.d. 600-1), the daughters would not be more than seven or eight years of age. Still, even at this early age, their betrothal may have been contemplated with a view to their settlement in life. But Venantius may have married earlier than 592-3, soon after his return to a secular life, and so the girls may have been a little older. Neither, however, if our dates are right, could be more than ten years old.
66 In English Bible, cxxi. 4.
67 Viz. John, bishop of Syracuse. See above, Ep. XXXVI.
68 On the meaning of this word, see XII., note 3.