EPISTLE III. TO 
VELOX, MAGISTER MILITIUM. Gregory to Velox, &c.. We informed your 
Glory some time ago that soldiers had been prepared to come to your 
parts; but, inasmuch as your letter had signified to us that the 
enemy were collected and were marching hitherward, we for this 
reason have detained them here. But now it appears to be 
advantageous that a certain number of soldiers should be sent to 
you, whom let thy Glory be careful to admonish and exhort to be 
prepared for toil. And, when you find an opportunity, confer with 
our glorious sons Maurilius and Vitalianus, and do whatever, with 
the help of God, they may appoint you to do for the advantage of the 
republic. And, should you ascertain that the unspeakable Ariulph is 
making an incursion hitherward or to the parts about Ravenna, do you 
labour in his rear, as becomes brave men, to the end that your 
renown may by God's help advance still more in the republic from the 
quality of your labour. This, however, before all, we admonish you 
to do: to release without any delay or excuse the family of Maloin 
and Adobin, Vigild and Grussing, who are known to be with the 
glorious Magister militum Maurilius, to the end that the men of the 
aforesaid Maurilius, when they come to your parts, may without any 
impediment march along with them. [In Colbert. and Paul. diac., Die. 
V. Kal. Oct. Indict. 10.] 



EPISTLE VI. TO THE NEAPOLITANS. Gregory to 
the clergy, nobles, gentry, and commonalty dwelling at Naples. 
Although the sincere devotion of spiritual sons in behalf of their 
mother Church needs no exhortation, nevertheless, it ought to be 
stirred up by letter, lest it should suppose itself slighted. On 
this account I approach your love with an admonition of paternal 
charity, that with many tears and with one accord we may render 
thanks to our Redeemer, who has not suffered you to walk along 
pathless ways under so perverse a teacher, but has made publicly 
known the crimes of your unworthy pastor. For Demetrius, to wit, who 
even before had not deserved to be called a bishop, has been found 
to be involved in transactions to such an extent and of such a kind 
that, if he had received judgment without mercy according to the 
character of his deeds, he would undoubtedly have been condemned to 
a most hard death by both divine and human laws. But since, being 
reserved for penance, he has been deprived of the dignity of the 
priesthood, we cannot suffer the Church of God to remain long 
without a teacher, since it is laid down by canonical rules that, on 
the death or removal of a pastor, the church should not be long 
deprived of the priesthood. Wherefore, I have thought it necessary 
to admonish your Charity by this present writing that neither delay 
nor the discord which has been wont to generate scandals ensue to 
hinder your election of a pontiff. But seek you out with all care 
such a person as all by common consent may rejoice in, and as is in 
no respect rejected by the sacred canons; to the end that the office 
which the most wicked of men had polluted by his evil administration 
may be worthily filled and administered by him, whoever he may be, 
who, by the grace of Christ, and with His approval, shall be 
ordained. 102 



EPISTLE VII. To MAXlMIANUS, BISHOP OF SYRACUSE. 
Gregory to Maximianus, &c. We execute more efficiently our heavenly 
commission, if we share our burdens with our brethren. For this 
cause we appoint thee, our most reverend brother and fellow-bishop, 
to have administration over all the churches of Sicily in the name 
of the Apostolical See, so that whosoever there is reckoned as being 
in a condition of religion may by our authority be subject to thy 
Fraternity, to the end that it may not hereafter be necessary for 
them to make such long sea-voyages in resorting to us for slight 
causes. But if by any chance there are matters of difficulty which 
can by no means be settled by the judgment of thy Fraternity, in 
these only let our judgment be solicited, that so we may occupy 
ourselves more efficaciously in greater causes, being relieved from 
the least. And be it understood that we give this delegation of 
authority, not to thy place, but to thy person, because we have 
learnt from thy past life what we may presume of thee in thy future 
conduct. The month of December, the tenth Indiction. 



EPISTLE IX. TO 
THE NEAPOLITANS. Gregory to the gentry and commonalty (ordini et 
plebi) residing at Naples. The communication you have addressed to 
us has made manifest what your opinion is of our brother and 
fellow-bishop Paulus: and we congratulate you in that your 
experience of him for a few days has been such that you desire to 
have him as your cardinal bishop. But, since in matters of supreme 
importance there ought to be no hasty decision, so we, Christ 
helping us, will arrange after mature deliberation what is to be 
done hereafter, his character meanwhile, in course of time, having 
become better known to you. Wherefore, most beloved sons, obey ye 
the aforesaid man, if you truly love him, and with devoted minds 
meet his wishes in peaceful concurrence, to the end that the 
affection of your mutual charity may so bind you to each other, that 
the enemy who flies about you raging may find no way through any of 
you for creeping in to break up your unanimity. Further, when we 
shall have perceived the aforesaid bishop offering to God the fruit 
of souls which we long for, God Himself also approving, we will do 
afterwards whatever divine inspiration may suggest to our heart, 
with regard to his person and to your desire. 



EPISTLE X. To PAULUS, 
BISHOP OF NAPLES. Gregory to Paulus, &c. If we administer safely the 
priestly office which we have received, without doubt both Divine 
assistance and the affection of our spiritual sons will not be 
wanting to us. Wherefore let thy Fraternity take care to shew 
thyself in all things such that the testimony which the clergy, the 
nobility, and all the people together, of the city of Naples bears 
to thee may be strengthened by the increase of thy goodness. Thou 
oughtest, then, so to bind thyself to continual employment in 
exhorting the aforesaid people that the Divine husbandman may store 
in his garners the fruit of thy word, which thou shalt have gathered 
from them by thy labours. But till such time as we shall be able, 
God revealing to us His will, to deliberate concerning the things 
which our aforesaid sons request us should be done, we grant leave 
for clerics to be ordained from the ranks of the laity, and also for 
manumissions to be solemnly celebrated before thee in the same 
church. Moreover we desire thee to observe without hesitation the 
customs of the clerical order and of the pres- 103 byters of the 
above-named church: and do thou also keep such diligent watch in the 
instruction of the same, that, abstaining from all that is 
unsuitable or unlawful, they may stand fast, under thy exhortations, 
ministering with due obedience, in the service of our God. The month 
of January, the tenth Indiction. 



EPISTLE XIL TO CASTORIUS, BISHOP OF 
ARIMINUM. Gregory to Castorius, &c. The illustrious lady Timothea 
has intimated to US by a petitionary notification, as is set forth 
below, that she has founded an oratory within the city of Ariminum 
in a place belonging to her, which she desires to have consecrated 
in honour of the holy cross. And, accordingly, dearest brother, if 
the said construction is in the jurisdiction of thy city, and if it 
is known that no body has been buried there, then, after reception 
in the first place of a legitimate endowment. that is, of two-thirds 
of her whole property (excepting slaves), of her movables and 
fixtures and live stock, the usufruct being reserved to her for her 
life, and such endowment having been secured by municipal deeds, 
thou wilt solemnly consecrate the aforesaid oratory without any 
public mass, on the condition that no baptistery shall be 
constructed in the same place in future times, and that thou appoint 
not a cardinal presbyter. And if perchance she should prefer having 
masses said there, let her know that she must ask thy Love for a 
presbyter, to the end nothing else may be presumed by any other 
priest whatever. Further, thou wilt reverently deposit the holy 
things she has provided. 



EPISTLE XV. TO PAUL, BISHOP. Gregory to 
Paul, &c. I appointed thy Fraternity to preside for the present over 
the church of Naples, to the end that thou mightest convert all thou 
canst to God by persuasive preaching. And, while thou oughtest to be 
giving thy whole mind to this work, thou art in haste to return 
before bringing forth this fruit to the Lord, and requestest me to 
settle the affairs of this same church speedily, my mind being 
meanwhile by no means unoccupied in this matter. But, being desirous 
of fortifying securely the well-being of this Church, I hold it 
needful to consider the matter with long continued deliberation, so 
as to be able to arrange its affairs by the ordination of a worthy 
whom Christ may reveal to us. Wherefore let thy Fraternity meanwhile 
study to watch for the good of souls, so that the Opinion I have of 
thee may be strengthened by the effect of thy working. All thou hast 
written concerning the deacon Peter has now been made known to us by 
the ex-consul Theodorus. And so, now that I know that he is constant 
to thee, and, according to thy testimony, studies the advantage of 
the Church, he ought to be afraid of no one's opposition or enmity, 
but persevere i,t benefiting the Church and serving God all the more 
watchfully as he feels that others have a grudge against him; that 
so they may have no power at all to injure him. Moreover, thy 
Fraternity ought not hereafter to be suspected with regard to him; 
since no surreptitious proceedings will have effect on me. 



EPISTLE 
XVIII. TO NATALIS, BISHOP OF SALONA. Gregory to Natalis, &c I have 
learn,, dearest brother, from many who have come from thy city that, 
neglecting thy pastoral charge, thou occupies, thyself wholly in 
feastings: which report I should not have believed had not my own 
experience of thy conduct confirmed it. For that thou in no wise art 
intent on reading, in no wise gives, attention to exhortation, but 
art even ignorant of the very use and purpose of ecclesiastical 
order, there is this in evidence, that thou knowest not how to 
observe reverence to those who are put over thee. For, when thou 
hadst been forbidden in writing by our predecessor of holy memory to 
retain in thy heart the soreness of thy long displeasure against 
Honoratus thy archdeacon, and when this had been positively 
interdicted thee by myself also, thou, disregarding the commands of 
God, and setting at naught our letters, didst attempt by a cunning 
device to degrade the aforesaid Honoratus thy archdeacon under 
colour of promoting him to a higher dignity. Thus it was contrived 
that, he being removed front the post of archdeacon, thou mightest 
call in another who would have fallen in with thy manner of life, 
the aforesaid man having, as I think, displeased thee for no other 
cause but that he prevented thee from giving sacred vessels and 
vestments to thy relations. Which case both I now, and my 
predecessor of holy memory formerly, have wished to subject to an 
accurate investigation; but thou, being conscious of what thou hadst 
done, 104 hast put off sending hither a representative instructed 
for trial of the case. Wherefore let thy Fraternity, even after 
admonition so often repeated, repent of the error of thy wrongdoing, 
and restore the aforesaid Honoratus to his post immediately on the 
receipt of my letter. Which if thou shouldest defer doing, know that 
the use of the pallium, granted thee by this See, is taken from 
thee. But if, even when thou hast lost the pallium, thou still 
persistest in thy contumacy, know that thou art deprived of 
participation of the body and blood of the Lord. And after this it 
will be needful for us to enquire more fully into the charges 
against thee, and to consider with the utmost care and investigation 
whether thou shouldest retain even thy episcopate. Him also who, 
against the rule of justice, has consented to be promoted to the 
place of another we depose from the dignity of the said 
archdeaconry. And, should he presume any longer to minister in this 
same office, let him know that he is deprived of participation in 
holy communion. Do thou, therefore, dearest brother, in no wise 
provoke us further, lest, having set us at naught when in an 
attitude of charity towards thee, thou shouldest find us very hard 
in our severity. Having, therefore, restored the archdeacon 
Honoratus to his place, send to us with speed a person instructed in 
the case, who may be able to shew to me by his allegations how the 
matter should be equitably proceeded with For we have commanded the 
said archdeacon to come to us, that, having heard the assertions of 
the parties, we may come to whatever decision may be just and 
well-pleasing to Almighty God. For we defend no one on the ground of 
personal love, but, God helping us, keep the rule of justice, 
putting aside respect to any man's person. 



EPISTLE XIX. TO ALL THE 
BISHOPS OF DALMATIA. Gregory to all the bishops constituted 
throughout Dalmatia. Though desiring to visit your Fraternity 
frequently through the intercourse of letters, yet, when some 
special case demands our attention, we wish to take the opportunity 
of fulfilling two duties at once, so as both to refresh our 
brotherly souls in the way of visitation and to explain accurately 
matters that come up for notice, lest ignorance of them should leave 
the mind confused. Now when our brother Natalis, bishop of the city 
of Salona, wished to advance the archdeacon Honoratus to the order 
of the priesthood, who thereupon declined being advanced to a higher 
order, the latter demanded my predecessor of holy memory, in a 
petition that he sent, that he should not be so advanced against his 
will. For he alleged that the thing was attempted, not for the sake 
of promoting him, but in consequence of displeasure against him. 
Thereupon our predecessor of holy memory addressed letters to 
Natalis, our brother and fellow-bishop, interdicting him from 
promoting the archdeacon Honoratus against his will, or retaining in 
his heart the soreness of the displeasure which he had conceived 
against him. And when we too had laid the same interdiction on the 
said Natalis, he, not only disregarding the commands of God, but 
also setting at naught our letters, attempted, it is said, craftily 
to degrade the aforesaid archdeacon, in a way contrary to custom, 
under colour of promoting him to a higher dignity. Thus it was 
contrived that, having removed him from the archdeaconry, he might 
call in another person to minister in the place of the deposed 
archdeacon. Now we think that this Honoratus may have fallen under 
the displeasure of his bishop on account of having prevented him 
from giving sacred vessels to his relations: and both my predecessor 
of holy memory formerly and I now have wished to investigate the 
case accurately; but he, conscious of what he had done, has put off 
sending a representative with a view to its trial, test the truth 
with respect to his doings might appear. We therefore, now that he 
has been already so often admonished by letter, and has so far been 
pertinaciously obstinate, have taken order for his being admonished 
once more in letters sent to him through the bearer of these 
presents, to the end that he may, immediately on the arrival of the 
bearer of these presents, receive the archdeacon Honoratus into his 
former place. And if, with heart still hardened, he should 
contumaciously defer restoring him to the said position, we order 
that for his contumacy so many times exhibited he be deprived of the 
use of the pallium granted to him by this See. But if, even after 
loss of the pallium, he should persevere in the same pertinacity, we 
order him to be debarred from participation in the body and blood of 
the Lord. For it is right that he should find those severe in 
justice whom he set at naught when they approached him in charity. 
Wherefore neither do we now deviate from the path of justice, which 
the aforesaid bishop has despised; but, when he whose guilt has by 
no means been made apparent to us has been restored to his place, we 
enjoin the bishop Natalis to send to us a person with instructions, 
who may be able by his allegations to prove to us the right 
intentions of the said bishop. For we have caused also the said 
archdeacon to come to us, that, having heard the assertions of both 
parties, we may 105 decide whatever may be just, whatever may be 
well pleasing to Almighty God. For we defend no one on the ground of 
personal love, but, God helping us, keep the rule of justice without 
respect to any man's person.  



EPISTLE XX.  TO ANTONINUS, SUBDEACON. 
Gregory to Antoninus, &c. Honoratus, archdeacon of the Church of 
Salona, had demanded from my predecessor of holy memory, in a 
petition that he sent, that he should by no means be forced by his 
bishop to be advanced against his will, in a way contrary to custom, 
to a higher order. [Here follows an account of the subsequent 
proceedings, almost word far word the same as that given in Epistle 
XIX.] Wherefore we have thought it right to support thy Experience 
by the authority of this present order, that thou mayest resort to 
Salona, and at least try by exhortation to induce Natalis, our 
brother and fellow-bishop, who has been admonished by so many 
letters, to restore the above-mentioned Honoratus to his place 
immediately. But if, as has been his wont, he should contumaciously 
delay doing this, forbid him by authority of the Apostolic See the 
use of the pallium which has been granted him by this See. But if, 
even after loss of the pallium, thou shouldest find him persevering 
in the same pertinacity, thou shale deprive the said bishop of 
participation in holy communion. Moreover, him who, against the rule 
of justice, has consented to be promoted to another man's place we 
order to be deposed from the dignity of the same archdeaconry. And, 
if he should presume to minister further in the same place, we 
deprive him of participation in holy communion. For it is right that 
he should find those severe in justice whom he sets at naught when 
approaching him in charity. Wherefore, when the archdeacon Honoratus 
has been restored to his place, let the aforesaid bishop, at thy 
instigation, send to us a person with instructions, who may be able 
by his allegations to prove to us that the bishop's intention is or 
has been just. [What follows corresponds exactly with the conclusion 
of Epistle XIX.] As to our brother and fellow-bishop Malchus, thou 
wilt take care to make him find a surety, that he may come to us as 
soon as possible, to the end that, without any delay or loitering, 
be may render us an account of his proceedings, and so be able to 
return to his own with security. 



EPISTLE XXII. TO ALL THE BISHOPS OF 
ILLYRICUM. Gregory to all the bishops, &c. It both affords us joy 
for your carefulness, and makes your Fraternity safe in your own 
ordination, if the order of ancient custom is maintained. Since, 
then, we have learnt from the letters which you have sent to us 
through the presbyter Maximianus and the deacon Andreas that the 
consent of all of you and the will of the most serene Prince have 
concurred in the person of our brother and fellow-bishop John, we 
feel great exultation that, under God's direction, such a one has 
been advanced to the office of priesthood as the judgment of all has 
approved as worthy. Wherefore, in accordance with your request, we 
confirm our aforesaid brother and fellow-bishop by the authority of 
our assent in the order of priesthood wherein he has been 
constituted, and declare our ratification of his consecration by 
sending him the pallium. And since, according to custom, we have 
committed to him vicariate jurisdiction in our stead, we must of 
necessity take the precaution of exhorting your Fraternity that you 
in no wise hesitate to obey him in matters pertaining to 
ecclesiastical order and the right course of discipline, or in other 
things not precluded by canonical decrees; that the soundness of 
your judgment in electing him may be declared by the obedience which 
you shew. 106  



EPISTLE XXIII.  TO JOHN, BISHOP. Gregory to John, 
Bishop of Prima Justiniana in Illyricum. It is clearly a manifest 
evidence of goodness that the consent of all should concur in the 
election of one person. Since, then, the account which we have 
received from our brethren and fellow-bishops declared that you are 
summoned to the position of priesthood by the unanimous consent of 
the whole council and the will of the most serene Prince, we have 
rendered thanks with great exultation to Almighty God our Creator, 
who has made your life and actions so commendable in the past as to 
bring about (what is exceedingly to your credit) your approving 
yourself to the judgment of all. With them we also fully agree with 
regard to the person of your Fraternity. And we implore Almighty God 
that, as His Grace has chosen your Charity, so He would keep you in 
all respects under His protection, have sent you the pallium 
according to custom, and, renewing our commission, we appoint you to 
act as vicar of the Apostolic See, admonishing you that you so shew 
yourself gentle to your subjects that they may be provoked to love 
you rather than to fear you. And, if perchance any fault of theirs 
should require notice, you will be careful so to correct their 
transgressions as by no means to discard paternal affection from 
your mind Be watchful and assiduous in the care of the flock 
committed to you, and strict in the zeal of discipline, so that the 
wolf lying in wait may not prevail to disturb the Lord's sheepfold, 
or have opportunity for deceit, so as to hurt the sheep. Make haste 
with full purpose of heart to win souls to our God; and know that we 
have received the name of shepherd not for repose, but for labour. 
Let us, then, shew forth in our work what our native denotes. If we 
weigh with right consideration the prerogative of the priesthood, it 
will be to those who are diligent and do their duty well for honour, 
but to those who are negligent assuredly for a burden. For, as this 
name, in the sight of God, conducts those who labour and are 
assiduous for the salvation of souls to eternal glory, so in the 
case of the idle and sluggish it tends to punishment. Through our 
tongue let the people committed to us learn that there is another 
life. Let the teaching of your Fraternity be to them an acceptable 
spur to urge them on, and your life an example for imitation. For 
your Fraternity's preaching should disclose to them what to love and 
what to fear, and your efficiency in this way should reap the fruit 
of eternal retribution. But let your deliberate care especially 
constrain you never to attempt to make any unlawful ordinations; 
but, whenever any are promoted to the clerical order, or, it may be, 
to some higher rank, let them be ordained, not for bribes 
orentreaties, but for merit. In no ordination let any consideration, 
in any way whatever, surreptitiously reach your Fraternity, lest you 
should be entangled (which God forbid) in the snares of simoniacal 
heresy. For what shall it profit a man, as the Truth says, if he 
shall gain the whole word, and lose his own soul (Mark viii. 36)? 
Hence it is necessary for us to look to God in all we do, to despise 
temporal and perishable things, and to direct the desire of our 
heart to the good things of eternity. Your Holiness's present I was 
altogether unwilling to accept, since it were very unseemly for us 
to seem to have received gifts from our plundered and afflicted 
brethren. But your messengers got the better of me by another 
argument, proffering it to one from whom your Fraternity's offerings 
may not be withheld. For this you ought before all things to study: 
how you may provide imperishable gifts to be offered to the coming 
judge of souls, to the end that He may have respect both to you for 
your profitable labour, and to us likewise for our exhortation.  




EPISTLE XXVI.  TO JOHN, BISHOP. Gregory to John, &c. Inasmuch as we 
have enjoined on our brothel and fellow-bishop Paulus the work of 
the visitation of the Neapolitan church, therefore let not 
Fraternity shrink from assuming the visitation of the Nepesine 
Church, to the end that, according to the requirements of the 
Paschal festivity, whatever the solemnity of divine service demands 
may, through thy operation, be in all respects fulfilled. Until, 
then, we may be able to consider what should be done with regard to 
our aforesaid brother and fellow-bishop, let thy Fraternity strive 
to shew thyself so skilful and vigilant in all things that the 
absence of the bishop aforesaid may not at all be felt. The month of 
April, the tenth Indiction. 107 



EPISTLE XXVII. To RUSTICIANA, 
PATRICIAN. Gregory to Rusticiana, &c. On receiving the epistle of 
your Excellency I was relieved by the welcome news of your welfare, 
hoping that the Lord in His mercy may protect and direct your life 
and doings. But I wondered much why you have turned from your 
intention and vow to accomplish a good work in respect of your 
meditated journey to the holy places, seeing that, when anything 
good is by the gift of the Creator conceived in the heart, it is 
needful that it be carried out with quick devotion, lest, while the 
cunning plotter strives to ensnare the soul, he should afterwards 
suggest impediments, whereby the mind, weakened by occupations, may 
fail to carry its desires into effect. Whence it is necessary that 
your Excellency should anticipate all impediments that come in the 
way of pious designs, and gasp after the fruit of good work with all 
the efforts of your heart, that so you may succeed in living 
tranquilly in the present world and gaining possession of a heavenly 
kingdom in the future. But as to what you have written to us of 
Passivus having attempted to spread some calumnies against you, 
consider, on the other hand, that the most pious emperors have not 
only been unwilling to listen to them, but have also received the 
author of them roughly; and turn the whole hope of your soul to Him 
Who powerfully prevents men in this world from doing as much harm as 
they long to do, that so He may beat back the wicked intentions of 
men by the opposition of His arm, and Himself mercifully shatter 
their attempts, as He has been wont to do. I entreat that the 
glorious lord Appio and the lady Eusebia, the Lord Eudoxius and the 
lady Gregoria, be greeted in my name through you. 



EPISTLE XXIX. TO 
MAURILIUS AND VITALIANUS. Gregory to Maurilius and Vitalianus, 
magistris militum. On  receiving your Glory's letters we gave thanks 
to God that we were assured of your safety; and we greatly rejoiced 
at your careful provision; and what you wrote about was once 
prepared. But the magnificent Aldio wrote to us after the arrival of 
your men that Ariulph was already near at hand, and we feared that 
the soldiers sent to you might fall into his hands. Yet here also, 
so far as God may give aid, our son the glorious magister militum 
has prepared himself against him. But, if the enemy himself should 
advance hither, let your Glory also, as you have been accustomed to 
do, accomplish what you can in his rear. For we hope in the power of 
Almighty God, and that of the blessed Peter himself, the Prince of 
the apostles, on whose anniversary he desires to shed blood, that he 
may find him also without delay opposed to him. 



EPISTLE XXX. TO 
MAURILIUS AND VITALIANUS. Gregory to Maurilius and Vitalianus, 
magistris militum. We have entreated your Glory through our son 
Vitalianus both by word and letter, charging you to communicate with 
him. But on the eleventh day of the month of January Ariulph sent us 
this letter which we forward to you. Wherefore, when you have read 
it, see if the people of Suana have stood fast in the fidelity they 
promised to the republic, and take adequate hostages from them, such 
as you can rely on; and moreover bind them anew by oaths, restoring 
to them what you took from them in the way of a pledge, and bringing 
them to a right mind by your discourses. But, should you quite 
distinctly ascertain that they have treated with Ariulph about their 
surrender to him, or at any rate have given him hostages, as the 
letter of Ariulph which we have forwarded to you leads us to 
suspect, then (after wholesome deliberation, lest your souls or mine 
be burdened with respect to our oaths), do ye whatever ye may judge 
to be of advantage to the republic. But let your Glory so act that 
neither anything be done for which we could be blamed by our 
adversaries, nor (which may the Lord avert) anything neglected which 
the advantage of the republic requires. Furthermore, my glorious 
sons, take anxious heed, since the enemy, so far as I have 
ascertained, has an army collected, and is said to be stationed at 
Narina; and if, God being 108 angry with him, he should resolve to 
bend his course hitherward, do you plunder his positions so far as 
the Lord may aid you, or certainly let those whom you send carefully 
require night-watches, lest news of any sad event should reach us. 




EPISTLE XXXII. TO PETER, SUBDEACON OF SICILY. Gregory to Peter, &c. 
By information received from Romanus the guardian (defensore) I have 
learnt that the monastery of handmaidens of God which is on the farm 
of Monotheus has suffered wrong from our church of Villa Nova with 
respect to a farm belonging to the latter, which is said to have 
been leased to the said monastery. If this is so, let thy Experience 
restore to them the farm, and also the payments from the same farm 
for the two indictions during which thou hast exacted them. 
Moreover, since many of the Jews dwell on the estates of the Church, 
I desire that, if any of them should be willing to become 
Christians, some little of their dues be remitted to them, to the 
end that others also, incited by this benefit, may be moved to a 
like desire. Cows which are now barren from age, or bulls which 
appear to be quite useless, ought to be sold, so that at least some 
profit may accrue from their price. But as to the herds of mares 
which we keep very unprofitably, I wish them all to be dispersed, 
and four hundred only of the younger kept for breeding; which four 
hundred ought to be presented to the farmers--so many to each, to 
the end that they may make some return to us from them in successive 
years: for it is very hard for us to spend sixty solidi on the 
herdsmen, and not get sixty pence from these same herds. Let then 
thy Experience so proceed that some may be divided among all the 
farmers, and others dispersed and converted into money. But so 
arrange with the herdsmen themselves throughout our possessions that 
they may be able to make some profit by cultivation of the ground. 
All the implements which, either at Syracuse or at Panormus, can be 
claimed by the Church must be sold before they perish entirely from 
age. On the arrival of the servant of God, brother Cyriacus, at Rome 
I questioned him closely as to whether he had communicated with thee 
about the receiving of a bribe in the cause of a certain woman. And 
the same brother says that he had learnt the state of the case from 
thy telling him, for that he had been commissioned by thee to 
ascertain who was the person commissioned to pay the bribe. This I 
believed, and immediately received him familiarly into favour, 
introduced him to the people and clergy, increased his stipend, 
placed him in a superior rank among the guardians, praising his 
fidelity before all, in that he had acquitted himself so faithfully 
in thy service; and I have consequently sent him back to thee. But, 
inasmuch as thou art in great haste, and I, though sick, am desirous 
of seeing thee, do thou leave some one whom thou hast fully proved 
to take thy place in the Syracusan district, and thyself make haste 
to come to me, that, if it should please Almighty God, we may 
consult together as to whether thou thyself oughtest to return 
thither or another person should be appointed in thy place. At the 
same time I have sent Benenatus the notary to occupy thy place in 
the patrimony in the district of Panormus till such time as Almighty 
God may ordain what pleases Him. I have strongly rebuked Romanus for 
his levity, because in the Guest-house (xenodo-chium) which he kept, 
as I have now discovered, he has been taken up more with his own 
profits than with [heavenly] rewards. Him, therefore, if it should 
haply seem good to thee, leave in thy place. See how thou mayest 
best fortify him, by alarming and admonishing him, that he may act 
kindly and carefully towards the peasants (rusticos); and shew 
himself towards strangers and townspeople changed and active. In 
saying this, however, I am not selecting any person, but leave this 
to thy judgment. It is enough for me to have selected an occupier of 
thy place in the district of Panormus; and I wish thee to see 
thyself to providing one for the Syracusan district. When thou 
comest, bring with thee the moneys and ornaments (orna-menta) on the 
part, or of the substance of Antoninus. Bring also the payments of 
the ninth and tenth indictions which thou hast exacted, and with 
them all thy accounts. Take care, if it should please God, to cross 
the sea for this city before the anniversary of Saint Cyprian, lest 
any danger should ensue (which 109 God forbid) from the 
constellation which always threatens the sea at that season. 
Furthermore, I would have thee know that I have no slight 
compunctions of mind for having been grievously set against the 
servant of God Pretiosus for no grievous fault of his, and driven 
him from me, sad and embittered. And I wrote to the lord bishops 
requesting him to send the man to me, if willing to do so; but he 
was altogether unwilling. Now him I ought not to distress, nor can I 
do so; since, occupied as he is in the causes of God, he ought to be 
supported by comfort, not depressed by bitterness. But the said 
Pretiosus, as I hear, is altogether distressed because he cannot 
return to me. I, however, as I have said, cannot distress the lord 
bishop, who is not willing to send him, and I am doubtful between 
the two. Do thou then, if in thy little diminutive body thou hast 
the greater wisdom, manage the matter so that I may have my will, 
and the lord bishop be not distressed. Yet, if thou see him to be at 
all distressed, say no more about it. I have, however, taken it 
amiss that he has excommunicated the lord Eusebius, a man of so 
great age and in such bad health. Wherefore it is needful for thee 
to speak privately to the said lord bishop, that he be not hasty in 
pronouncing sentences, since cases which are to be decided by 
sentences must needs be weighed beforehand with careful and very 
frequent consideration. When the recruiting officers come, who, as I 
hear, are already raising recruits in Sicily, charge thy substitute 
to offer them some little present, so as to render them 
well-disposed towards him. But, before thou comest away, give also 
something, according to ancient custom, to the praetor's officials; 
but do it by the hands of him thou leavest in thy place, so as to 
conciliate their favour towards him. Also, lest we should seem to 
them to be at all uncivil, direct thy substitutes to carry out in 
all respects the orders we have given to thy Experience as to what 
is to be given to any individuals or monasteries. But when thou 
comest, we will, with the help of God consider together how these 
things should be arranged. The three hundred solidi which I sent to 
be given through thee to the poor I do not think ought to be 
committed to their discretion. Let them carry out, then, those 
directions I have spoken of with reference to particular places and 
persons. Now I remember having written before now to say that the 
legacies, which, according to the representation of Antoninus the 
guardian (defensoris), are due from us to monasteries or others, 
were to be paid as had been appointed. And I know not why thy 
Experience has delayed to accomplish this. Wherefore we desire thee 
to pay in full our portion of these legacies from the moneys of the 
church, that when thou comest to me, thou mayest not leave there the 
groans of the poor against thee. Bring also with thee at the same 
time the securities which have been found relating to the substance 
of the same Antoninus. I have learnt on the information of Romanus 
that the wife of Redemptus, when dying, directed by word of mouth 
one silver shell to be sold, and the proceeds given to her freedmen, 
and also left a silver platter to a certain monastery; in respect of 
both of which bequests we desire her wishes to be fully carried out, 
lest from the least things we be betrayed into greater sins. 
Further, I have learnt on the information of the Abbot Marinianus 
that the building in the Praetorian Monastery is not yet even half 
completed: which being the case, what can we praise for it but thy 
Experience's fervour? But even now let this admonition rouse thee; 
and, as far as thou canst, assert thyself in the construction of 
this same monastery. I said that nothing was to be given them for 
the cost; but I did not prohibit their building the monastery. But 
so proceed as to enjoin in all ways on him whom thou mayest depute 
in thy place at Panormus that he construct this same monastery at 
the charge of the ecclesiastical revenue, and that I may have no 
more private complaints from the abbot. Moreover, I have learnt that 
thou knowest certain things on the farms, even in considerable 
numbers, to belong to others; but, owing to the entreaty of certain 
persons or to timidity, thou art afraid to restore them to their 
owners. But, if thou weft truly a Christian, thou wouldest be afraid 
of the judgment of God more than of the voices of men. Take notice 
that I unceasingly admonish thee on this matter; which if thou 
neglect to set right, thou wilt have also my voice for witness 
against thee. If thou shouldest find any of the laity fearing God 
who might receive the tonsure and become agents under the rector, I 
give my full con- 110 sent. It will be necessary that letters also 
be sent to them. Concerning the case of the son of Commissus the 
scholasticus, thou hast taken advice; and it appears that what he 
claims is not just in law. We are unwilling to burden the poor to 
their disadvantage; but, inasmuch as he has given himself trouble in 
this matter, we desire thee to give him fifty solidi, which must 
certainly be charged in thy accounts. As to the expense thou hast 
incurred on the business of the Church in the case of Prochisus, 
either reimburse thyself there out of his revenues, or, should his 
revenues be clearly insufficient for the repayment, thou must needs 
receive what is due to thee here from the deacon, But presume not to 
say anything about Gelasius the subdeacon, since his crime calls for 
the severest penance even to the end of his life. Furthermore, thou 
has sent me one sorry nag and five good asses. That nag I cannot 
ride, he is such a sorry one; and those good asses I cannot ride, 
because they are asses. But we beg that, if you are disposed to 
content us, you will let us have something suitable. We desire thee 
to give to the abbot Eusebius a hundred solidi of gold, which must 
certainly be charged in thy accounts. We have learnt that Sisinnius, 
who was a judge at Samnium, is suffering from grievous want in 
Sicily, to whom we desire thee to supply twenty decimates of wine 
and four solidi yearly. Anastasius, a religious person (religiosus), 
is said to be living near the city of Panormus in the oratory of 
Saint Agna, to whom we desire six solidi of gold to be given. We 
desire also six solidi, to be charged in thy accounts, to be given 
to the mother of Urbicus the Prior. As to tile case of the 
handmaiden of God, Honorata, what seems good to me is this: that 
thou shouldest bring with thee when thou comest all her substance 
which evidently existed before the time of the episcopate of John, 
bishop of Laurinum. But let the same handmaiden of God come with her 
son, that we may speak with her, and do whatever may please God. The 
volume of the Heptateuch out of the goods of Antoninus we desire to 
be given to the Praetorian monastery, and the rest of his books to 
be brought hither by thee. 



EPISTLE XXXIII. TO JUSTINUS, PRAETOR. 
Gregory to Justinus, &c. The spite of the ancient foe has this way 
of its own, that in the case of those whom, through God resisting 
him, he cannot delude into the perpetration of evil deeds, he maims 
their reputation for a time by false reports. Seeing, then, that a 
sinister rumour about our brother and fellow-bishop Leo had 
disseminated certain things inconsistent with his priestly 
profession, we caused strict and lengthened enquiry to be made as to 
whether they were true, and we have found no fault in him touching 
the things that had been said. But, that nothing might seem to be 
omitted, and that no possible doubt might remain in our heart, we 
caused him over and above to take a strict oath before the most 
sacred body of the blessed Peter. And, when he had done this, we 
rejoiced with great exultation that from a proof of this kind his 
innocence evidently shone forth. Wherefore let your Glory receive 
the aforesaid man with all charity, and shew him reverence such as 
is becoming towards a priest; nor let any doubtfulness remain in 
your heart touching the charges from which he has now been purged. 
But it lies upon you so to cleave in all respects to the above-named 
bishop, that you may be seen fittingly and becomingly in his person 
to honour God, whose minister he is. 



EPISTLE XXXIV. To MAXIMIANUS, 
BISHOP OF SYRACUSE. Gregory to Maximianus, &c. I remember to have 
often admonished you to be by no means hasty in passing sentence. 
And lo, I have now learnt that your Fraternity in a fit of anger has 
excommunicated the most reverend abbot Eusebius. Now I am much 111 
astonished that neither his former conversation, nor his advanced 
age, nor his long-continued sickness, could turn your mind from 
wrath. For, whatever his transgression may have been, the very 
affliction of sickness ought to have sufficed as a scourge for him. 
For to one crushed by divine discipline it was superfluous to add 
human scourges. But perhaps thou hast been allowed to exceed in the 
case of such a person, in order that thou mightest become more 
cautious in the case of others of less account, and ponder long when 
thou art disposed to smite any one through a sentence. Yet still 
comfort this same man with a sweetness proportionate to the fury 
with which thou hast exasperated him, since it is very unjust that 
the very persons who have loved thee most should find thee without 
cause most bitter against themselves. 



EPISTLE XXXVI. TO THE ABBOT 
EUSEBIUS. Gregory to Eusebius, &c. Let thy Charity believe me that I 
have been greatly saddened for thy sadness, as though I had myself 
suffered wrong in thee. But, when I afterwards learnt that, even 
after the most reverend Maximianus, our brother and fellow-bishop, 
had restored thee to his favour and communion, thy Love would not 
accept communion from him, I then knew that what had been done 
before was just. The humility of God's servants ought to appear in a 
time of affliction: but those who lift themselves up against their 
superiors shew that they scorn to be God's servants. And, indeed, 
what he once did ought not to have been done; but still it ought to 
have been taken by thee with all humility: and again, when he 
restored to thee his favour, he ought to have been met with thanks. 
And because it was not so done by thee, I feel that to us in every 
way there is cause for tears. For it is no great thing for us to be 
humble to those by whom we are honoured; for even any worldly man 
would do this: but we ought especially to be humble to those at 
whose hands we suffer. For the Psalmist says, See my humility before 
mine enemies (Psal. ix. 14). What life are we leading, if we will 
not be humble even to our fathers? Wherefore, most beloved son, I 
beseech thee that all bitterness pass away from thy heart, lest 
perchance the end should be near, and the ancient foe should, 
through the iniquity of discord, bar against us the way to the 
eternal kingdom. Further, we have caused a hundred solidi to be 
given to thy Love through Peter the subdeacon, which I beg thee to 
accept without offence. 



EPISTLE XXXVII. TO JOHN, BISHOP OF 
SQUILLACIUM (Squillace, in Calabria). Gregory to John, &c. The care 
of our pastoral office warns us to appoint for bereaved churches 
bishops of their own, who may govern the Lord's flock with pastoral 
solicitude. Accordingly we have held it necessary to appoint thee, 
John, bishop of the civitas Lissitana (Lissus, hodie, Alessio?), 
which has been captured by the enemy, to be cardinal in the Church 
of Squillacium, that thou mayest carry on the cure of souls once 
undertaken by thee, having regard to future retribution. And 
although, being driven from thine own Church by the invading enemy, 
thou must govern another Church which is now without a shepherd, yet 
it must be on condition that, in case of the former city being set 
free from the enemy, and under the protection of God restored to its 
former state, thou return to the Church in which thou wast first 
ordained. If, however, the aforesaid city continues to suffer under 
the calamity of captivity, i thou must remain in this Church wherein 
thou art by us incardinated. Moreover, we enjoin thee never to make 
unlawful ordinations, or allow any bigamist, or one who has taken a 
wife who was not a virgin, or one ignorant of letters, or one maimed 
in any part of his body, or a penitent, or one liable to any 
condition of service, to attain to sacred orders. And, shouldest 
thou find any of this kind, thou must not dare to advance them. 
Africans generally, and unknown strangers, applying for 
ecclesiastical orders, on no account accept. seeing that some 
Africans are Manichaeans, and some have been rebaptized; while many 
strangers, though being in minor orders, are proved to have 
pretended to a higher dignity. We also admonish thy Fraternity to 
watch wisely over the souls committed to thee, and to be more intent 
on winning souls than on the profits of the present life. Be 
diligent in keeping and disposing. of the goods of the Church, that 
the coming Judge, when He comes to judge, may approve thee as having 
in all respects worthily executed the office of shepherd which thou 
hast taken upon thee. 



EPISTLE XLI.  TO CASTORIUS, BISHOP. Gregory to 
Castorius, Bishop of Ariminum (Rimini). What lamentable 
supplications have been poured out to us by Luminosus, abbot of the 
112 monastery of St. Andrew and St. Thomas, in the city of Ariminum, 
appears from the text of the subjoined petition. With regard to this 
matter we exhort thy Fraternity that, on the death of the abbot of 
this same monastery, thy church shall under no pretext interfere in 
scheduling or taking charge of the property of the said monastery, 
acquired or to be acquired. And we desire thee to ordain as abbot of 
the same monastery none other but him whom the whole congregation 
may by common consent demand as being worthy in character and apt 
for monastic discipline. Moreover, we entirely forbid public masses 
to be celebrated there by the bishop, lest occasion be given for 
popular assemblies in the retreats of God's servants, and also lest 
too frequent an entrance of women be a cause of scandal (which God 
forbid), especially to the simpler souls. Further, we ordain that 
this paper by us written shall be carefully held to, and kept in 
force and unadulterated in all future time by thee and the bishops 
that shall be ordained after thee; that so, with the help of God, 
both thy church may be content with its own rights and no more, and 
also the said monastery, being subject henceforth to none but 
general or canonical jurisdiction, and free from all annoyances and 
vexations, may accomplish its divine work with the utmost devotion 
of heart. [In place of the epistle as above given the following, 
with the appended paper on the privileges of monasteries, is found 
in some Codices.] GREGORY TO CASTORIUS, BISHOP OF ARIMINUM. What 
lamentable supplications Luminosus, abbot of the monastery of Saints 
Andrew and Thomas, in the city of Ariminum, has poured out to us, 
appears from the text of the subjoined petition. For from his 
account we learn that in very many monasteries the monks have 
suffered many prejudices and annoyances from prelates. It is 
therefore the duty of thy Fraternity to make provision for their 
future quiet by a wholesome arrangement, to the end that those who 
have their conversation therein in God's service may, His grace 
assisting them, persevere with minds free from disturbance. But, 
lest from a custom which ought to be rather amended than continued, 
any one should presume to cause any kind of annoyance to monks, it 
is necessary that the things which we have caused to be enumerated 
below should be so carefully observed by the fraternity of bishops 
that no possible occasion of introducing disquiet may be found 
hereafter. Of the privileges of Monasteries. We therefore interdict 
in the name of our Lord Jesus Christ, and forbid by the authority of 
the blessed Peter, Prince of the apostles, in whose stead we preside 
over this Roman Church, that any bishop or secular person hereafter 
presume in any way to devise occasions of interfering with regard to 
the revenues, property, or writings of monasteries, or of the cells 
or vills thereto appertaining, or have recourse to any tricks or 
exactions: but, if any case should by chance arise as to land 
disputed between their churches and any monasteries, and it cannot 
be arranged amicably, let it be terminated without intentional delay 
before selected abbots and other fathers who fear God, sworn upon 
the most holy Gospels. Also on the death of the abbot of any 
congregation, let no stranger be ordained, or any but one of the 
same congregation whom the society of the brethren shall of its own 
accord have elected unanimously, and who shall have been elected 
without fraud or venality. But, if they cannot find a suitable 
person among themselves, let them in like manner elect some one from 
some other monastery to be ordained. Nor, when an abbot has been 
constituted, let any person whatever on any pretext be put over him, 
unless perchance (which God forbid) crimes be apparent Which are 
shewn to be punishable by the sacred canons. Likewise the rule is to 
be observed, that monks must not, without the consent of the abbot, 
be removed from monasteries for constituting other monasteries, or 
for sacred orders, or for any clerical office. We also disallow 
ecclesiastical schedules of the property of a monastery to be made 
by bishops. But if, circumstances requiring it, the abbot of a place 
should have questions with other abbots concerning property that has 
come into possession, let the matter be terminated also by their 
counsel or judgment. On the death also of an abbot let not the 
bishop on any pretext intermeddle in the scheduling or taking charge 
of the property of the monastery, acquired, or given, or to be 
acquired. We also entirely forbid public masses to be celebrated by 
him in a convent, lest in the retreats of the servants of God and 
their places of refuge any opportunity for a popular concourse be 
afforded, or an unwonted entrance of women should ensue, which would 
be by no means of advantage to their souls. Nor let him dare to 
place his episcopal chair there, or have any power whatever of 
command, or of holding any ordination, even the most ordinary, 
unless he should be requested to do so by the abbot of the place; 
that so the monks may always remain under the 113 power of their 
abbots: and let no bishop detain a monk in any church without a 
testimonial and permission from his abbot, or promote one without 
such permission to any dignity. We ordain, then, that this paper by 
us written be kept to for all future time, in force and 
unadulterated, by all bishops; that both they may be content with 
the rights of their own churches and no more, and that the 
monasteries be subject to no ecclesiastical conditions, or compelled 
services, or obedience of any kind to secular authorities (saving 
only canonical jurisdiction), but, freed from all vexations and 
annoyances, may accomplish their divine work with the utmost 
devotion of heart. 



EPISTLE XLII. TO LUMINOSUS, ABBOT. Gregory to 
Luminosus, abbot of the monastery of Saint Thomas of Ariminum. We 
were glad to receive thine own and thy congregation's petition, and 
accede to thy requests, in accordance with the statutes of the 
Fathers and with form of law. For to our brother and fellow-bishop 
Castorius a letter has been sent by our order, whereby we have taken 
away entirely from him and his successors all power to harm thy 
monastery; so that neither may he any longer come among you to be a 
burden to you, nor schedules be made of the property of the 
monastery, nor any public procession take place there; this only 
jurisdiction being still left to him, that he must ordain in the 
place of a deceased abbot another whom the common consent of the 
congregation may have chosen as worthy. But now, these things being 
thus accomplished, be you diligent in the work of God, and 
assiduously devote yourselves to prayer, lest you should seem not so 
much to have sought security of mind for prayer, as to have wished 
to escape strict episcopal control over you while living amiss. 




EPISTLE XLVI. TO JOHN, BISHOP. Gregory to John, Bishop of Ravenna. 
That I have not replied to the many letters of your Blessedness 
attribute not to sluggishness on my part, but to weakness, seeing 
that, on account of my sins, when Ariulph, coming to the Roman city, 
killed some and mutilated others, I was affected with such great 
sadness as to fall into a colic sickness. But I wondered much why it 
was that that well-known care of your Holiness for me was of no 
advantage to this city and to my needs. When, however, your letters 
reached me, I became aware that you are indeed taking pains to act, 
but yet have no one on whom you can bring your action to bear. I 
therefore attribute it to my sins that this man with whom we are now 
concerned both evades fighting against our enemies and also forbids 
our making peace; though indeed at present, even if he wished us to 
make it, we are utterly unable, since Ariulph, having the army of 
Authar and Nordulf, desires their subsidies to be given him ere he 
will deign to speak to us at all about peace. But, as to the case of 
the bishops of Istria, I have learnt the truth of all you had told 
me in your letters from the commands which have come to me from the 
most pious princes, bid ding me abstain for the present from 
compelling them. I indeed feel with you, and rejoice greatly in your 
zeal and ardour, with regard to what you have written, and 
acknowledge myself to have become in many ways your debtor. Know 
nevertheless that I shall not cease to write with the greatest zeal 
and freedom on this same matter to the most serene lords. Moreover 
the animosity of the aforesaid most excellent Romanus Patricius 
ought not to move you, since, as we are above him in place and rank, 
we ought so much the more to tolerate with forbearance and dignity 
any light conduct on his part. If, however, there is any opportunity 
of prevailing with him, let your Fraternity work upon him, so that 
we may make peace with Ariulph, if to some small extent we may, 
since the soldiery have been removed from the city of Rome, as he 
himself knows. But the Theodosiacs, who have remained here, not 
having received their pay, are with difficulty induced to guard the 
walls; and how shall the city subsist, left destitute as it is by 
all, if it has not peace? 114 Furthermore, as to the gift redeemed 
from captivity, about whom you have written to us asking us to 
enquire into her origin, we would have your Holiness know that an 
unknown person cannot easily be traced. But as to what you say about 
one who has been ordained being ordained again, it is exceedingly 
ridiculous, and outside the consideration of one disposed as you 
are, unless perchance some precedent is adduced which ought to be 
taken into account in judging him who is alleged to have done any 
such thing. But far be it from your Fraternity to entertain such a 
view. For, as one who has been once baptized ought not to be 
baptized again, so one who has been once consecrated cannot be 
consecrated again to the same order. But in case of any one's 
attainment of the priesthood having been accompanied by slight 
misdemeanour, he ought to be adjudged to penance for the 
misdemeanour, and yet return his orders. With regard to the city of 
Naples, in view of the urgent insistance of the most excellent 
Exarch, we give you to understand that Arigis, as we have 
ascertained, has associated himself with Ariulph, and is breaking 
his faith to the republic, and plotting much against this same city; 
to which unless a duke be speedily sent, it may already be reckoned 
among the lost. As to what you say to the effect that alms should be 
sent to the city of the schismatic Severus which has been burnt, 
your Fraternity is of this opinion as being ignorant of the bribes 
that he sends to the Court in opposition to us. And, even though 
these were not sent, we should have to consider that compassion is 
to be shewn first to the faithful, and afterwards to the enemies of 
the Church. For indeed there is near at hand the city Fanum, in 
which many have been taken captive, and to which I have already in 
the past year desired to send alms, but did not venture to do so 
through the midst of the enemy. It therefore seems to me that you 
should send the Abbot Claudius thither with a certain amount of 
money, in order to redeem the freemen whom he may find there 
detained in slavery for ransom, or any who are still in captivity. 
But, as to the sum of money to be thus sent, be assured that 
whatever you determine will please me. If, moreover, you are 
treating with the most excellent Romanus Patricius for allowing us 
to make peace with Ariulph, I am prepared to send another person to 
you, with whom questions of ransom may be better arranged. 
Concerning our brother and fellow-bishop Natalis I was at one time 
greatly distressed, in that I had found him acting haughtily in 
certain matters; but, since he has himself amended his manners, he 
has overcome me and consoled my distress. In connexion with this 
matter admonish our brother and fellow-bishop Malchus that before he 
comes to us he render his accounts, and then depart elsewhere if it 
is necessary. And if we find his conduct good, it will perhaps be 
necessary for us to restore to him the patrimony which he had charge 
of. 



EPISTLE XLVII. TO DOMINICUS, BISHOP. Gregory to Dominicus, 
Bishop of Carthage. We have received with the utmost gratification 
the letters of your Fraternity, which have reached us somewhat late 
by the hands of Donatus and Quodvultdeus, our most reverend brethren 
and fellow-bishops, and also Victor the deacon with Agilegius the 
notary. And though we thought that we had suffered loss from the 
tardiness of their coming, yet we find gain from their more abundant 
charity; seeing that from this delay in point of time there appears 
no interruption, but rather increase of the love which, by the mercy 
of God, through your contemplation of the priestly office, your 
practice of reading, and your maturity of age, we know to be already 
firmly planted in you. For it would not flow so largely from you, 
had it not very many most abundant veins in your heart. Let us, 
therefore, most holy brother, hold fast with unshaken firmness this 
mother and guard of virtues. Let not the tongues of the deceitful 
115 diminish it in us, or any snares of the ancient enemy corrupt 
it. For this joins what is divided, and keeps together what is 
joined. This lifts up what is lowly without tumour; this brings down 
what is lifted up without dejection. Through this the unity of the 
universal Church, which is the knitting together of the Body of 
Christ, rejoices in its several parts through the mind's 
equalization of them, though having in it dissimilarity from the 
diversity of its members. Through this these members both exult in 
the joy of others, though in themselves afflicted, and also droop 
for the sorrows of others, though in themselves joyful. For seeing 
that, as the teacher of the Gentiles testifies, if one member 
suffers anything, the other members suffer with it, and if one 
member glories, all the members rejoice with it, I doubt not that 
you groan for our perturbation, as it is quite certain that we 
rejoice for your peace. Now as to your Fraternity rejoicing with us 
on our ordination, it, displays to me the affection of most sincere 
charity. But I confess that a force of sorrow strikes through my 
soul from contemplation of this order of ministry. For heavy is the 
weight of priesthood; seeing that it is necessary for a priest, 
first to live so as to be an example to others, and then to be on 
his guard not to lift up his heart because of the example which he 
shews. He should ever be thinking of the ministry of preaching, 
considering with most intense fear how that the Lord, when about to 
depart to receive for Himself a kingdom, and giving talents to His 
servants, says, Trade ye till I come (Luke xix. 13). Which trading 
surely we carry on only if by our living and our speaking we win the 
souls of our neighbours; if by preaching the joys of the heavenly 
kingdom we strengthen all that are weak in divine love; if by 
terribly sounding forth the punishments of hell we bend the froward 
and the timid; if we spare no one against the truth; if, given to 
heavenly friendships, we fear not human enmities. And indeed it was 
in thus shewing himself that the Psalmist knew that he had offered a 
kind of Sacrifice to God, when he said,, Did I not hale them, O God, 
that hated thee, and was I not grieved with thine enemies! Yea I 
hated them with a perfect hated, and they became enemies unto me 
(Ps. cxxxviii. 217). But in view of this burden I tremble for my 
infirmity, and look to the returning of the Master of the house, 
after receiving His kingdom, to take account of us. But with what 
heart shall I bear His coming, if from the trading I undertook I 
render Him no gain, or almost none? Do thou, therefore, most dear 
brother, help me with thy prayers; and what thou seest me to fear 
for myself, consider daily on thine own account with anxious dread. 
For through the bond of charity both what I say of myself is thy 
concern, and what I desire thee to do is mine. Further, as to what 
your Fraternity writes about ecclesiastical privileges, keep to this 
without any hesitation, since, as we defend our own rights, so we 
observe those of several churches. Nor do I through partiality grant 
to any Church whatever more than it deserves, nor do I under the 
instigation of ambition derogate from any what belongs to it by 
right; but I desire to honour my brethren in all ways, and study 
accordingly that each may be advanced in honour, so long as there 
can be no opposition to it of right on the part of one against the 
other. Further, I greatly rejoice with you in the manners of your 
messengers, in whom it has been shewn me how much you love me, in 
that you have sent to me elect brethren and sons. Given the tenth of 
the Kalends of August, tenth indiction. 



EPISTLE XLVIII.  TO 
COLUMBUS, BISHOP. Gregory to Columbus, &c. It is known, most dear 
brother In Christ, that the ancient enemy, who by cunning persuasion 
deposed the first man from the delights of Paradise to this life of 
care, and in him even then inflicted the penalty of mortality on the 
human race, does now with the same cunning, so as more easily to 
seize the flock, endeavour to infect the shepherds of the Lord's 
sheep with infused poisons, and already to claim them as his own by 
right. But we, who, though unworthy, have undertaken the government 
of the Apostolic See in the stead of Peter the prince of the 
apostles, are compelled by the very office of our pontificate to 
resist the general enemy by all the efforts in our power. Now the 
bearers of these presents, Constantius and Mustellus, have in a 
petition presented to us given us to understand, and the deacons of 
the Church of Pudentiana constituted in the province of Numidia 
assert, that Maximianus, prelate of the same Church, corrupted by a 
bribe from the Donatists, has by a new licence allowed a bishop to 
be made in the place where he lives; which thing, though previous 
usage allowed it, 116 is prohibited from remaining and continuing by 
the catholic faith. On this account, then, we have deemed it 
necessary to exhort thy Fraternity by these present writings that, 
when Hilarus our chartularius comes to thee, this same case be 
subjected to a thorough and wise investigation in an united general 
council of bishops, having the terror of the coming judge before 
their eyes. And if this charge should be proved with sufficient 
evidences by the bearers of these presents against the aforesaid 
bishop, let him by all means be degraded from the dignity and office 
which he enjoys, that both he may return to the gains of penitence 
through acknowledgment of his fault, and others may not presume to 
attempt such things. For it is right that one who has sold our Lord 
Jesus Christ to a heretic for money received, as is said to have 
been done, should be removed from handling the mysteries of His most 
holy body and blood. Further, if, apart from this accusation, there 
is any contest afoot among them, as is contained in the petition of 
the deacons themselves, with respect to certain wrongs or private 
transactions, this let thy Fraternity with our aforesaid 
chartularius fully enquire into with evidence adduced, and decide it 
according to justice between all the parties. But, further, we have 
learnt through the information given us by the bearers of these 
presents that the heresy of the Donatists is for our sins spreading 
daily, and that very many, leave being given them through venality, 
are being baptized a second time by the Donatists. How serious a 
matter this is, brother, it behoves us with the whole bent of our 
minds to consider. Lo, the wolf tears the Lord's flock, no longer 
stealthily in the night, but in the open light; and we see him 
advance in the slaughter of the sheep, and with no solicitude, with 
no darts of words, do we oppose him. What fruits, then, of a 
multiplied flock shall we shew to the Lord, if even that of which we 
have undertaken the feeding we see with easy mind mangled by the 
wild beast? Let us therefore study to inflame our hearts by 
imitation of earthly shepherds, who often keep watch through winter 
nights, pinched with showers and frost, lest even one sheep, and 
perchance not a profitable one, should perish. And, if the prowler 
should have bitten it with greedy mouth, how do they busy 
themselves, with what palpitations of heart do they pant, with what 
cries do they leap forward to rescue the captured sheep, stimulated 
by the pressing need, lest anything lost through their carelessness 
should be required of them by the lord of the flock! Let us then 
watch, lest anything should perish: and, if anything should by 
chance have been seized, let us bring it back to the Lord's flock by 
the cries of divine discourses, that He who is the Shepherd of 
shepherds may mercifully vouchsafe to approve us in His judgment as 
having kept watch over His sheepfold. This also it is needful for 
you to attend to wisely; that, if there should be any proper 
petition on the part of the same bishop against the bearers of these 
presents, it should be thoroughly enquired into; and, if haply they 
themselves also should rightly deserve to be smitten for their own 
fault, we pronounce that they should by no means be spared on the 
ground of their having had the toil of resorting to us. In the month 
of August, tenth indiction. 



EPISTLE XLIX.  To JANUARIUS, ARCHBISHOP. 
Gregory to Januarius, archbishop of Caralis (Cagliari). If with 
integrity of heart we consider the priestly office which we 
administer, the concord of personal charity ought so to unite us 
with our sons that, as we are fathers in name, so we should be 
proved by our affection to be so in deed. While, then, we ought to 
be such as has been said above, we wonder why such a mass of 
complaints has arisen against thy Fraternity. We still indeed 
hesitate to believe it: but, that we may be able to ascertain the 
truth, we have sent to your parts John the notary of our See, 
supported by our injunction, who may compel all parties to abide the 
judgment of chosen arbitrators, and by his own execution carry their 
judgments into effect. Wherefore we exhort thy Fraternity by this 
present writing to consider well with thyself beforehand the merits 
of the cases; and, if you find that you have taken or hold anything 
unjustly, in consideration of your priesthood to restore it before 
trial. Now, among numerous complaints, the most distinguished 
Isidore has complained of having been excommunicated and 
anathematised by thy Fraternity for invalid reasons. And, when we 
had wished to learn from one of thy clergy who was here for what 
cause this had been done, he gave us to understand that it had been 
done for no other cause than that the man had done thee an injury. 
This distresses us exceedingly; since, if it is so, thou shewest 
that thou dost not think of heavenly things, but givest signs of 
having thy conversation among things of earth, having brought to 
bear 117 the malediction of anathema to avenge a private wrong; 
which is a thing forbidden by the sacred rules. Wherefore for the 
future be thoroughly circumspect and careful, and presume not to 
inflict any such penalty again for vindication of thine own wrongs. 
For, shouldest thou do anything of the kind, know that it will 
afterwards be avenged on thyself. 



EPISTLE LI. To ALL BISHOPS. 
Gregory to all bishops in the matter of the Three Chapters. I have 
received your letters with the utmost gratification: but I shall 
have far abundant joy, if it should be my lot to rejoice in your 
return from error. Now the forefront of your Epistle notifies that 
you suffer severe persecution. But persecution, if endured 
irrationally, is of no profit at all unto salvation. For it is 
impious in any one to expect a recompense of reward for sin. For you 
ought to know, as the blessed Cyprian says, that it is not the 
suffering that makes the martyr, but the cause for which he suffers. 
This being so, it is exceedingly incongruous for you to glory in the 
persecution whereof you speak, seeing that you are not thereby at 
all advanced towards eternal rewards. Let, then, purity of faith 
bring your Charity back to your mother church who bare you; let no 
bent of your mind dissociate you from the unity of concord; let no 
persuasion deter you from seeking again the right way. For in the 
synod which dealt with the three chapters it is distinctly evident 
that nothing pertaining to faith was subverted, or in the least 
degree changed; but, as you know, the proceedings had reference only 
to certain individuals; one of whom, whose writings evidently 
deviated from the rectitude of the Catholic Faith, was not unjustly 
condemned. Moreover, as to what you write about Italy among other 
provinces having been especially scourged since that time, you ought 
not to twist this into a reproach, since it is written, Whom the 
Lord loveth he chasteneth, and scourgeth every son whom he receiveth 
(Hebr. xii. 6). If, then, it is as you say, Italy has been since 
that time the more loved by God, and in all ways approved, having 
been counted worthy of enduring the scourge of the Lord. But, since 
it is not as ye try to make out by way of insulting over her, attend 
ye to reason. After the Pope Vigilius of illustrious memory, having 
been appointed in the royal city, promulgated a sentence of 
condemnation against Theodora, then empress, or against the 
Acephali, the city of Rome was then attacked and captured by 
enemies. Does it follow from this that the Acephali had a good case, 
or that they were unjustly condemned, because such things happened 
after their condemnation? Away with the thought! For it is not fit 
that either any one of you, or any others who have been instituted 
in the mysteries of the Catholic Faith, should say or in any way 
acknowledge this. This then being recognized, retire ye even now at 
length from the determination you have come to. Wherefore, that full 
satisfaction may be infused into your minds, and all doubt removed, 
with respect to the three chapters, I have judged it of advantage to 
send you the book which my predecessor of holy memory, Pope 
Pelagius, had written on this subject. Which book if you should be 
willing to read again and again, putting aside the spirit of wilful 
self-defence, I have confidence that you will follow it in all 
respects, and, notwithstanding all, return to union with us. But if 
henceforth, after perusal of this book, you should decide to persist 
in your present determination, you will doubtless shew that you gave 
yourselves up not to reason but to obstinacy. Wherefore once more, 
in a spirit of compassion, I admonish your Charity, that, inasmuch 
as under God the 118 purity of our faith has remained inviolate in 
the matter of the Three Chapters, ye put away from you all swelling 
of mind, and return to your mother the Church, who expects and 
invites her sons; and this all the more speedily as you know that 
she expects you daily. 



EPISTLE LII. To NATALIS, BISHOP. Gregory to 
Natalis, Bishop of Salons. As though forgetting the tenour of former 
letters, I had determined to say nothing to your Blessedness but 
what should savour of sweetness: but, now that in your epistle you 
have recurred in the way of argumentation to preceding letters, I am 
once more compelled to say perhaps some things that I had rather not 
have said. For in defence of feasts your Fraternity mentions the 
feast of Abraham, in which by the testimony of Holy Scripture he is 
said to have entertained three angels (Gen. xviii.). In view of this 
example, neither will we blame your Blessedness for feasting, if we 
come to know that you entertain angels. Again you say that Isaac 
gave a blessing to his son when satiated (Gen. xxvii. 27). Now as to 
both these things in the Old Testament--since they were so done in 
the way of history as still to have a meaning in the way of 
allegory--would that we could so read through the accounts of the 
things done as to perceive and take thought for the things to be 
done. For indeed the one, in saluting one only of the three angels, 
declared the Persons of the Trinity to be of one Substance; the 
other blessed his son when satiated, because one who is filled with 
divine banquets has his senses extended into the power of prophecy. 
But the words of Holy Writ are divine banquets. If, then, you read 
diligently--if, drawing example from what is outward, you penetrate 
what is inward--you will be satiated, as it were, from hunting in 
the field, and fill the stomach of the soul, so as to be able to 
announce things to come to your son placed before you, to wit to the 
people you have taken in charge. But one who prophesies anything of 
God is already in the dark as to this world; for it is assuredly 
right and fit that he whose senses are bright inwardly through 
intelligence should see less through concupiscence here below. Take, 
therefore, these things to yourselves; and, if you know yourselves 
to be such as I have said, you need not at all doubt of our esteem. 
I also find your Blessedness rejoicing if you bear the name of "a 
gluttonous man" along with the world's Creator. As to this I briefly 
comment thus; that, if you are called so falsely, you do truly bear 
this name along with the world's Creator; but, if it is true of you, 
who can doubt that it was false of Him? A like name does not avail 
to acquit you, if the cause for it is unlike. For even the thief who 
was condemned to die endured the cross with Him; but a like 
crucifixion did not acquit him whom his own guilt bound. But now I 
beseech God with all the prayers I can offer that not the name only, 
but the cause for it, may join your most holy Fraternity to our 
Creator. Further, your Holiness in your letters rightly praises 
feasts which are made with the intention of bestowing charity. But 
yet you should know that they then truly proceed from charity, when 
at them the lives of the absent are not backbitten, no one is 
censured in derision, and no idle tales about secular affairs, but 
the words of sacred reading, are heard; when the body is not 
pampered more than is needful, but only its weakness refreshed, that 
it may be kept in health for the practice of virtue. If, then, you 
thus conduct yourselves in your feasts, I own that you are masters 
of abstinence. As to your alleging to me the testimony Of the 
apostle Paul, where he says, Let not him that eateth not judge him 
that eateth (Rom. xiv. 3), I think that this was altogether out of 
place, seeing both that I am not one that eateth not, and also that 
Paul did not here mean to say that the members of Christ, who are 
mutually bound to each other in His body, that is to say in his 
Church, with the bond of charity, should have no care whatever for 
each other. If, indeed, I had nothing to do with thee, nor thou with 
me, I should rightly be compelled to hold my peace, lest I should 
blame one whom I could not mend. This precept, then, was given only 
with reference to persons who go about to judge those who have not 
been committed to their care. But now that we, by the ordering of 
God, are one, we should be much in fault were we to pass over in 
silence what calls for our correction. Lo, thy Fraternity has taken 
it amiss to have been blamed by me about feasts, while I, who 
surpass thee in my position, though not in my life, am ready to be 
found fault with by all, and by all to be amended. And him only do I 
esteem to be a friend to me, through whose tongue I wipe off the 
stains of my soul before the appearance of the strict judge. But as 
to what you say, most sweet brother, about your being unable to read 
because of the pressure of tribulations upon you, I think this 
avails little for your excuse, since Paul 119 says, Whatsoever 
things are written are written for our instruction, that we through 
patience and comfort of the Scriptures might have hope (Rom. xv. 4). 
If, then, holy Scripture has been prepared for our comfort, we ought 
by so much the more to read it as we find ourselves the more wearied 
under the burden of tribulations. But if we are to rely only on that 
sentence which you quote in your letter, wherein the Lord says, When 
they deliver you up, take no thought how or what ye shall speak, for 
it shall be given you in that hour what ye shall speak; far it is 
not ye that speak, but the Spirit of your Father that speaketh in 
you (Matth. x. 19), I say that Holy Scriptures have been given us in 
vain, if, being filled with the Spirit, we have no need of external 
words. But, dearest brother, trusting in God without doubt, when we 
are straightened in a time of persecution, is one thing; what we 
ought to do when the Church is at peace is another. For it is our 
duty, through this same Spirit, to learn by reading now what we may 
be able to shew forth also in suffering, should cause arise. Now, I 
rejoice exceedingly that you declare in your letter that you are 
giving attention to exhortation. For thus I know that you are wisely 
fulfilling the duties of your position, if you take pains to draw 
others also to your Maker. But your saying in the same sentence that 
you are not like me saddens me at once, after I had begun to 
rejoice, since I think that it is in derision that you give me 
praises which in truth I do not recognize as due. However, I give 
thanks to Almighty God that through you heretics are being recalled 
to holy Church. But it is needful for you to have a care that those 
also who are contained in the bosom of holy Church live so that they 
be not her adversaries through their evil lives, For, if they give 
themselves not to heavenly desires, but to earthly lusts and 
pleasures, sons of strangers are being nourished in her bosom. Now 
as to your declaring that you cannot possibly be ignorant of the 
degrees of ecclesiastical rank, I too fully know them with regard to 
you; and I am therefore much distressed that, if you knew the order 
of things, you have failed, to your greater blame, in knowing it 
with regard to me. For, after letters had been addressed to your 
Blessedness by my predecessor anti myself in the cause of the 
archdeacon Honoratus, then, the sentence of both of us being set at 
nought, the said Honoratus was deprived of the rank belonging to 
him. Which thing if any one of the four patriarchs had done, such 
great contumacy could by no means have been allowed to pass without 
the most grievous offence. Nevertheless, now that your Fraternity 
has returned to your proper position, I do not bear in mind the 
wrong done either to myself or to my predecessor. But as to your 
saying that what has been handed down and guarded by my predecessors 
ought to be observed in our times also, far be it from me to 
infringe in any church the statutes of our ancestors with regard to 
my fellow priests, since I do myself an injury if I disturb the 
rights of my brethren. But when your accredited messengers arrive, I 
shall know the rights of the case between you and the aforesaid 
archdeacon Honoratus; and my own personal examination of it will 
shew you that, if you have the support of justice on your side, you 
will sustain no injury from me; as indeed you never have done. But 
in case justice supports the plea of the often-before-named 
Honoratus, I will shew by my acquittal of him that in judgment I 
have no knowledge even of persons whom I knew. Concerning the 
article of excommunication which, if I may say so, was of necessity 
added to our letters (though even the second and the third time with 
a condition interposed), your Blessedness complains unreasonably, 
since the apostle Paul says, Having in a readiness to revenge all 
disobedience (2 Cor. x. 6). But let these things pass: let us return 
to what concerns us now. For, if the lord Natalis acts as he should 
do, I cannot but be friends with him, knowing how much I am a debtor 
to his affection. 



EPISTLE LIV. Here follows the Epistle of Saint 
Licinianus, bishop, concerning the Book of Rules, addressed to Saint 
Gregory, pope of the city of Rome. To the most blessed lord pope 
Gregory, Licinianus, bishop. The Book of Rules issued by Thy 
Holiness, and by the aid of divine grace conveyed to us, we have 
read with all the more pleasure for the spiritual rules which we 
find contained in it. Who can fail to read that with pleasure 
wherein by constant meditation he may find medicine for his soul; 
wherein, despising the fleeting things of this world which vary in 
their mutability, he may open the eyes of his soul to the settled 
estate of eternal life? This 120 book of thine is a palace of all 
virtues. In it prudence fixes the boundary line between good and 
evil; justice gives each one his own, while it subjects the soul to 
God, and the body to the soul. In it fortitude also is found ever 
the same in adversity and in prosperity, being neither broken by 
opposition nor lifted up by success. In it temperance subdues the 
rage of lust, and discriminately imposes a limit upon pleasures. In 
it thou comprehendest all things that pertain to the partaking of 
eternal life: and not only for pastors layest down a rule of life, 
but also to those who have no office of government thou suppliest a 
rule of life. For pastors may learn in thy fourfold division what 
they should be in coming to this office; what life they should lead 
after coming to it; how and what they should teach, and what they 
should do to avoid being lifted up in so high a position as that of 
priesthood. This excellent teaching of thine is attested by the holy 
ancient fathers, doctors, and defenders of the Church; Hilary, 
Ambrose Augustin, Gregory Nazianzen: these all bear testimony to 
thee as did the prophets to the apostles. Saint Hilary says, in 
expounding the words of the Apostle who was the teacher of the 
Gentiles, "For so he signifies that the things belonging to 
discipline and morals serve to the good desert of the priesthood, if 
those things also which are necessary for the science of teaching 
and guarding the faith shall not be wanting among the rest'; since 
it does not all at once constitute a good and useful priest only to 
act innocently, or only to preach knowingly, seeing that, though a 
man be innocent, he profits himself only unless he be learned, and 
that he that is learned is without the authority of a teacher unless 
he be innocents." Saint Ambrose gives attestation to this book of 
thine in the books which he wrote about Duties (de officiis). Saint 
Augustin gives attestation, saying, "In action dignity should not be 
loved in this life, neither power; since all things under the sun 
are vain. But the work itself which is done by means of this dignity 
or power, if it is rightly and profitably done, this is what avails 
for that weal of subjects which is according to God. Wherefore the 
Apostle says, 'He that desireth the office of a bishop desireth a 
good work.' He wished to explain what episcopus means; that it is a 
title denoting work, not dignity. For it is a Greek word derived 
hence;--that he who is put over others overlooks those whom he is 
put over, to wit, as taking care of them; for episcopacy is 
overlooking. Therefore, if we choose, we may say in Latin that to 
exercise the office of a bishop is to overlook; so that one who 
delights to be over others and not to profit them may understand 
that he is no bishop. For so it is that no one is prohibited from 
longing to become acquainted with truth, for which purpose leisure 
is to be commended; but as to a position of superiority, without 
which the people cannot be. governed, though it may be held and 
administered becomingly, it is unbecoming to covet it. Wherefore 
charity seeks holy leisure, so as to have time for perceiving and 
defending the truth. But if [the burden of government] be imposed, 
it is to be undertaken on account of the obligation of charity. But 
not even so should delight in the truth be altogether forsaken, lest 
the former sweetness should be withdrawn, and the present obligation 
be oppressive' (Lib. viii. de Trinit, num. 1). Saint Gregory 
attests, whose style thou followest, and after whose example thou 
didst desire to hide thyself in order to avoid the weight of 
priesthood; which weight, of what sort it is, is clearly declared in 
the whole of thy book: and yet thou bearest what thou wast afraid 
of. For thy burden is borne upwards, not downwards; not so as to 
sink thee to the depths, but to lift thee to the stars; whilst by 
the grace of God, and the merit of obedience, and the efficiency of 
good work, that is made sweet which seemed to have heaviness through 
human weakness. For thou sayest the things that are in agreement 
with the apostles and with apostolic men. For, being fair, thou hast 
said things fair, and in them hast shewn thyself fair. I would not 
have thee liken thyself to an ill-favoured painter painting fair 
things, seeing that spiritual teaching issues from a spiritual soul, 
The human painter is by most men esteemed more highly than the 
inanimate picture. But put not this down to flattery or adulation, 
but to truth: for it neither becomes me to lie, nor thee to commend 
what is false. I then, though plainly sincere, have seen thee and 
all that is thine to be fair, and have seen myself as ill-favoured 
enough in comparison with thee. Wherefore I thee pray by the grace 
of God which abounds in thee that thou reject not my prayer, but 
willingly teach me what I confess myself ignorant of. For we are 
compelled of necessity to do what thou teachest. For, when there is 
no skilled person found for the sacerdotal office, what is to be 
done but that an unskilled one such as I am, should be ordained? 
Thou orderest that no unskilled one should be ordained. But let thy 
prudence 121 consider whether it may not suffice him for skill to 
know Jesus Christ and Him crucified: for, if this does not suffice, 
there will, according to this book, be no one who can be called 
skilled: and so no one will be a priest, if none, unless he be 
skilled, should be one. For with open front we resist bigamists, 
lest the sacrament should be thus corrupted. What if the husband of 
one wife should have touched a woman before his wife? What if he 
should not have had a wife, and yet should not have been without 
touch of a woman? Comfort us with thy pen, that we may not be 
punished either for our own sin or that of others. For we are 
exceedingly afraid lest we should be forced to do what we ought not 
to do. Lo, obedience must be paid to thy precepts, that such a one 
may be made a priest as apostolical authority approves; and such a 
one as is sought is not found. Thus faith will cease which cometh of 
hearing; baptism will cease, if there should be no one to baptize; 
those most holy mysteries will cease which are effected through 
priests and ministers. In either case danger remains: either such a 
one must be ordained as ought not to be, or there must be no one to 
celebrate or administer sacred mysteries. A few years ago Leander, 
Bishop of Hispalis, on his return from the royal city, saw us in 
passing, and told us that he had some homilies issued by your 
Blessedness on the Book of Job. And, as he passed by in haste, he 
did not shew them to us as we requested. But thou wrotest afterwards 
to him about trine immersion, and saidest in thy letter, as I am 
told, that thou wast dissatisfied with that work, and hadst 
determined on maturer consideration to change those homilies into 
the form of a treatise. We have indeed six books of Saint Hilary, 
Bishop of Pictavia, which he turned into Latin from the Greek of 
Origen: but he has not expounded the whole of the book of holy Job 
in order. And I am not a little surprised that a man so very learned 
and so holy should translate the silly tales of Origen about the 
stars. I, most holy father, can in no wise be persuaded to believe 
that the heavenly luminaries are rational spirits, Holy Scripture 
not declaring them to have been made either along with angels or 
along with men. Let then your Blessedness deign to transmit to my 
littleness not only this work, but also the other books on morals 
which in this Book of Rules thou speakest of having composed. For we 
are thine, and are delighted to read what is thine. For to me it is 
a desirable and glorious thing, as thy Gregory says, to learn even 
to extreme old age. May God the Holy Trinity vouchsafe to preserve 
your crown unharmed for instructing His Church, as we hope, most 
blessed father.