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# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book II/Chapter 4

Chapter IV.—Paulus, Bishop of Constantinople.
Paulus, bishop of Constantinople, who faithfully maintained orthodox doctrines, was accused by the unsound Arians of exciting seditions, and of such other crimes as they usually laid to the charge of all those who preached true piety. The people, who feared the machinations of his enemies, would not permit him to go to Sardica. The Arians, taking advantage of the weakness of the emperor, procured from him an edict of banishment against Paulus, who was, accordingly, sent to Cucusus, a little town formerly included in Cappadocia, but now in Lesser Armenia. But these disturbers of the public peace were not satisfied with having driven the admirable Paulus into a desert. They sent the agents of their cruelty to despatch him by a violent death. St. Athanasius testifies to this fact in the defence which he wrote of his own flight. He uses the following words: “They pursued Paulus, bishop of Constantinople, and having seized him at Cucusus, a city of Cappadocia, they had him strangled, using as their executioner Philippus the prefect, who was the protector of their heresy, and the active agent of their most atrocious projects.”
Such were the murders to which the blasphemy of Arius gave rise. Their mad rage against the Only-begotten was matched by cruel deeds against His servants.

## Footnotes

* ↑ A native of Thessalonica; he had been secretary to his predecessor Alexander.
* ↑ Ath. de fug. §3. Cf. Hist. Ar. ad Mon. 7.
* ↑ Flavius Philippus, prætorian præfect of the East, is described by Socrates (II. 16), as δεύτερος μετὰ βασιλέα. Paulus was removed from Constantinople in 342, and not slain till 350. Philippus died in disappointment and misery. Dict. Christ. Biog. iv. 356.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book II/Chapter 5

Chapter V.—The Heresy of Macedonius.
The Arians, having effected the death of Paulus, or rather having despatched him to the kingdom of heaven, promoted Macedonius in his place, who, they imagined, held the same sentiments, and belonged to the same faction as themselves, because he, like them, blasphemed the Holy Ghost. But, shortly after, they deposed him also, because he refused to call Him a creature Whom the Holy Scriptures affirm to be the Son of God. After his separation from them, he became the leader of a sect of his own. He taught that the Son of God is not of the same substance as the Father, but that He is like Him in every particular. He also openly affirmed that the Holy Ghost is a creature. These circumstances occurred not long afterwards as we have narrated them.

## Footnotes

* ↑ On the vicissitudes of the see of Constantinople, after the death of Alexander, in a.d. 336, vide Soc. ii. 6 and Soz. iii. 3. Paulus was murdered in 350 or 351, and the “shortly after” of the text means nine years, Macedonius being replaced by Eudoxius of Antioch, in 360. On how far the heresy of the “Pneumatomachi,” called Macedonianism, was really due to the teaching of Macedonius, vide Robertson’s Church Hist. II. iv. for reff.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book II/Chapter 8

Chapter VIII.—Stephanus Deposed.
After the judges had heard these replies, they ordered the youngest of those who had been arrested to be brought before them. Before he was subjected to the examination by scourging, he confessed the whole plot, and stated that it was planned and carried into execution by Onager. On this latter being brought in he affirmed that he had only acted according to the commands of Stephanus. The guilt of Stephanus being thus demonstrated, the bishops then present were charged to depose him, and expel him from the Church. By his expulsion the Church was not, however, wholly freed from the plague of Arianism. Leontius, who succeeded him in his presidency, was a Phrygian of so subtle and artful a disposition, that he might be said to resemble the sunken rocks of the sea. We shall presently narrate more concerning him.

## Footnotes

* ↑ φασὶ δὲ καὶ νήεσσιν ἁλιπλανέεσσι χερειους τὰς ὑφάλους πέτρας τῶν φανερῶν σπιλάδων —Anth. Pal. xi. 390.
* ↑ Leontius, Bishop of Antioch from a.d. 348 to 357, was one of the School of Lucianus. (Philost. iii. 15), cf. pp. 38 and 41, notes. Athanasius says hard things of him (de fug. §26), but Dr. Salmon (Dict. Christ. Biog. s.v.) is of opinion that “we may charitably think that the gentleness and love of peace which all attest were not mere hypocrisy, and may impute his toleration of heretics to no worse cause than insufficient appreciation of the importance of the issues involved.” Vide infra. chap. xix.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 22

Epistle LVI.
To Ætherius, Bishop of Lugdunum (Lyons.)
Gregory to Ætherius, Bishop of Gaul.
The language of your epistles, full of venerable gravity, has so engaged our heart’s affection that it would please us to be ever mingling mutual discourse, to the end that, if we cannot enjoy your bodily presence, absence may make no difference with us while this intercourse goes on between us. For how great love of ecclesiastical order shines forth in you, and how great is your regard for discipline, and how great your earnestness in the observance of wholesome ordinances you shew in that you receive our exhortation submissively and altogether willingly, and declare that you will inviolably observe it. Since then you bear a heart prompt for the amendment of others, and condemn with a free voice, as becomes you, an evil of old standing, and seeing that our other brethren and fellow-bishops also are similarly disposed, it is your duty to rise unanimously against the Lord’s enemies, and cast avarice out of the house of God by a synodical definition. In the giving of ecclesiastical orders let not fierce hunger for gold find any satisfaction; let not flatteries filch any advantage; let not favour confer anything: let a man’s life have the reward of honour, his modesty promote his advancement; that, while this kind of observance obtains, both he that seeks to rise by bribes may be judged unworthy, and he to whom his conduct bears good testimony may be worthily honoured. Let this be your care, most beloved brother, let this anxiety ever keep guard over your thoughts, so that you may prove by action that the zeal which you shew in your letters is the witness of your heart. Wherefore continually and instantly press for the assembling of a synod; and so earnestly acquit yourself as to act up to the dignity of your title in the administration of your office.
With regard to what you request to have granted to your Church on the ground of ancient custom, we have caused search to be made in our archives, and nothing has been found. Wherefore send to us the letters which you say you have, that from them we may gather what ought to be granted you.
As to the acts or writings of the blessed Irenæus, we have now long been searching for them, but have not succeeded so far in finding any of them.
Furthermore, let your Fraternity take care to hold as in all respects commended to you the monks whom we despatched to our brother and fellow-bishop Augustine, and for the sake of God display your charity towards them; and so earnestly concur with them in priestly zeal, and so hasten to help them with your succour for proceeding on their journey, that, while there shall be no cause of delay in your parts to detain them, both they may go on their way more speedily, and you may find a reward for what you have done in their behalf. Given this 10th day of July, Indiction 4.

## Footnotes

* ↑ In two mss. (Teller.) “die decimo Kalendas Julii, indict. 4,” i.e. 22 June, a.d. 601. This may be taken as correct, agreeing with other dated epistles sent through Mellitus and his companions.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 26

Epistle LX.
To Theodebert, King of the Franks.
Gregory to Theodebert, &c.
One who receives with willing mind and embraces in the bosom of his heart words of fatherly admonition declares himself without doubt to be one who would be an amender of faults. On which account the absolute promise of your Excellence assures us sufficiently. For we hold in place of a pledge the words of one who is good for payment. Therefore let your Excellency vouchsafe, adhering to the commands of our God, to give zealous attention to the assembling of a synod, that every corporal vice in priests, and simoniacal heresy, which was the first to arise in Churches from iniquitous ambition, may under threat of the censure of your power be removed by the definition of a council, and be cut off by the roots; lest, if gold is loved in your parts more than God, He who now remains tranquil while His precepts are despised be felt hereafter to be wrathful in vengeance. And indeed, because we say all this for your own behoof, we therefore cease not to press you again and again, that we may be able, even by importunity, to do good to our most excellent and most sweet sons. For it will be in all respects of advantage to your kingdom, if what is done in those parts against God be corrected by the emendation of your Excellency.
Furthermore, what good service your Excellency did to our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli we have learnt from the report of certain monks who returned to us from him. Rendering you the greatest thanks for this, we beg you to bestow your benefits abundantly on the monks, the bearers of these presents, whom we have sent to our said brother, to the end that, while under your patronage, they find no difficulties in your parts, but accomplish easily with the help of Christ the journey they have undertaken, you may reap your richer fruit of reward before the eyes of our God.

## Footnotes

* ↑ Cf. VI. 58, note 1.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 23

Epistle LVII.
To Aregius, Bishop of Vapincum.
Gregory to Aregius, Bishop of Gaul.
There being in brotherly love one heart and one soul, as the mind rejoices in the prosperity of another, so is it afflicted in his adversity, since in both it is bound to be partaker by the law of charity. And so the greater sorrow had come upon us for your sadness, lest perchance the affliction of a prolonged grief might batter your heart with continual pain, and burden your life with groans. But, having received the letters of your Charity, we have been consoled with the joy we hoped for, and we give thanks to Almighty God, for that we now know that your equanimity is unimpaired, and that your mind has been restored to comfort. Nor indeed was it otherwise to be expected of you than that you would undoubtedly overcome with priestly patience whatever adversity there might be.
Further, we well recollect how the zeal of your Fraternity flamed up of old in uprooting simoniacal heresy.  Wherefore we exhort that you give your earnest attention to this, and that, among other things that we wrote of, it be condemned by the strict definition of a council; that so, the bent of our desire being fulfilled by the help of your solicitude, you may both offer to Almighty God a most acceptable oblation in the correction of vices, and also shew, for the edification of others, how the care of the pastoral office shines forth in you. Moreover our experience of your life, which we have known to be much superior to that of many, moves us to presume on great assistance from you in this matter. And so complete ye your kindness as under God you have begun, that the good which with a right aim has been begun in you may, by the help of God the Creator of all, be brought to completion.
Furthermore, let your Fraternity bestow your accustomed charity on the monks whom we have sent to our most reverend brother and fellow-bishop Augustine; and so endeavour to succour them for proceeding on their way, as well personally as through others as you can, that, while through your provision they have no difficulties or delays in your parts, both we may feel that our confidence in you was not in vain, and Almighty God may give you the recompense of His grace for the conversion of the souls on whose behalf they have been sent.

## Footnotes

* ↑ Cf. IX. 107, to the same Aregius.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 25

Epistle LIX.
To Theoderic, King of the Franks.
Gregory to Theoderic, &c.
The letter of your Excellency, which is the index of your heart, has so shewn, in its flow of lucid language, what great prudence is conspicuous in you, along with royal power, that there can be no doubt of the truth of whatever fame has reported in your praise. And inasmuch as you signify, by what you say in praise of it, that our exhortation has so pleased your royal mind that you wish whatever you know to pertain to the worship of our God, to the veneration of Churches, or to the honour of priests, to be both carefully established and in all ways guarded, we appeal to you with a renewed exhortation, with a view to your greater reward, that you would order a synod to be assembled, and, as we have before written, cause corporal vices in priests and the pravity of simoniacal heresy to be condemned by the definition of all the bishops, and to be cut off within the limits of your kingdom, and allow not any longer money to have more effect than the precepts of the Lord. For, since all avarice is the service of idols, whosoever does not watchfully guard against it, and especially in the bestowal of ecclesiastical honours, is subjected to the perdition of infidelity, even though he may seem to hold the faith which he disregards. As, then, against external enemies, so also against adversaries of souls among yourselves, take ye earnest heed, that on account of this your faithful opposition to God’s enemies you may both reign prosperously here under His protection, and also come hereafter by the leading of His grace to eternal joys.
Furthermore, what benefits your Excellence bestowed on our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli we have been told by certain monks who have returned to us from him. Wherefore, returning abundant thanks, we beg that you will deign to afford your support in full measure to these monks also who have been sent to him, and to aid them on their onward journey, so that the more amply you shew your kindness to them, the greater return you may expect from Almighty God, whom they serve.

## Footnotes

* ↑ Cf. VI. 58, note 1.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 29

Epistle LXIII.
To Brunichild, Queen of the Franks.
Gregory to Brunichild, &c.
What good gifts have been conferred on you from above, and with what piety heavenly grace has filled you, this, among all the other proofs of your merits, intimates evidently to all that you both govern the savage hearts of barbarians with the skill of prudent counsel, and (what is still more to your praise), adorn your royal power with wisdom. And since, as you are above many nations in both these respects, so also you excel them in the purity of your faith, we have great confidence in your amending what is unlawful. For the contents of the letters you have already sent us are witness how your Excellency has embraced our exhortation, and with what devotion you long to fulfil the same. But, since He Who is the giver of good dispositions is wont to be their helper also, we trust that He may direct your causes in His loving-kindness all the more favourably as He sees you to be assiduous in His cause. Do you God’s work, and God will do yours. Wherefore order a synod to be assembled, and, among other things, as we have before written, studiously prohibit by the definition of a council the sin of simoniacal heresy in your kingdom. Offer a sacrifice to God by conquering the enemy that is within, that by His help you may conquer the enemies that are without; and that, according to the zeal you evince against His foes, such you may feel Him to be in aiding you. Believe me, moreover, that, as we have learnt from the experience of many, whatever is gathered together with sin is spent with loss. If, then, you wish to lose nothing unjustly, endeavour to the utmost to have nothing got by injustice. For in earthly matters loss has always its origin in sin. You, therefore, if you wish to stand above adverse nations, if you would speedily, with God’s leave, be victorious over them, receive with trembling the commandments of the same Almighty God, that He Himself may fight for you against your adversaries, Who has promised in Holy Writ, saying, The Lord shall fight for you, and ye shall hold your peace (Exod. xiv. 14). [In Collect. Pauli Diac.: Data die decima Kalend., Indict. 4. In Remigiano: Data die x Kalendas Julii, Indict. 4.]
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 20

Epistle LIV.
To Desiderius, Bishop of Gaul.
Gregory to Desiderius, &c.
Many good things having been reported to us with regard to your pursuits, such joy arose in our heart that we could not bear to refuse what your Fraternity had requested to have granted to you.  But it afterwards came to our ears, what we cannot mention without shame, that thy Fraternity is in the habit of expounding grammar to certain persons. This thing we took so much amiss, and so strongly disapproved it, that we changed what had been said before into groaning and sadness, since the praises of Christ cannot find room in one mouth with the praises of Jupiter. And consider thyself what a grave and heinous offence it is for bishops to sing what is not becoming even for a religious layman. And, though our most beloved son Candidus the presbyter, having been, when he came to us, strictly examined on this matter, denied it, and endeavoured to excuse you, yet still the thought has not departed from our mind, that in proportion as it is execrable for such a thing to be related of a priest, it ought to be ascertained by strict and veracious evidence whether or not it be so. Whence, if hereafter what has been reported to us should prove evidently to be false, and it should be clear that you do not apply yourself to trifles and secular literature, we shall give thanks to our God, who has not permitted your heart to be stained with the blasphemous praises of the abominable; and we will treat without misgiving or hesitation concerning the granting of what you request.
We commend to you in all respects the monks whom together with our most beloved son Laurentius the presbyter and Mellitus the abbot we have sent to our most reverend brother and fellow-bishop Augustine, that, through the succour of your Fraternity, no delay may stop their onward progress.

## Footnotes

* ↑ Desiderius was bishop of Vienne, cf. VI. 54. This letter, with others that follow (Epp. LV., LVI., LVII., LVIII, LIX., LX., LXI., LXII., LXIV., LXV., LXVI., and possibly also the preceding Epistle, XXIX.) were carried, as appears from its conclusion, by Mellitus and his companions, who, in answer to Augustine’s request, were sent by Gregory from Rome to reinforce the mission to Britain (Bede, H. E. I. 27, 29). See Prolegomena, p. xxvi. It is notable as shewing Gregory’s views with regard to the study of secular literature.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 24

Epistle LVIII.
To Divers Bishops of Gaul.
Gregory to Mennas of Telona (Toulon), Serenus of Massilia (Marseilles), Lupus of Cabillonum (Châlons-sur-Saône), Aigulfus of Mettæ (Metz), Simplicius of Parisii (Paris), Melantius of Rotonius (Rouen), and Licinius, bishops of the Franks. A paribus.
Though the care of the office you have undertaken reminds your Fraternity how you ought to assist with all your endeavours religious men, and especially those who labour in behalf of souls, yet it is not beside the purpose that an address by letter from us should stimulate your assiduity, since, as a fire becomes larger from a blast of air, so the purposes of a good disposition are advanced by commendation. Inasmuch, then, as through the co-operating, grace of our Redeemer so great a multitude of the nation of the Angli is being converted to the grace of Christian faith that our most reverend common brother and fellow-bishop Augustine asserts that those who are with him cannot suffice for carrying out this work in divers places, we have made provision by sending to him a few monks with our most beloved common sons Laurentius the presbyter and Mellitus the abbot. And so let your Fraternity shew them the charity that becomes you, and so make haste to aid them wherever there may be need, that through your assistance they may have no cause for delay in your parts, and that both they themselves may rejoice with you in being relieved by your consolation, and you, by affording them your succour, may be found partakers in the cause in furtherance of which they have been sent.

## Footnotes

* ↑ Licinius (afterwards canonized) was bishop of Andegavum (Angers).
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book XI/Letter 27

Epistle LXI.
To Clotaire, King of the Franks.
Gregory to Clotaire, &c.
Among so many cares and anxieties which you sustain for the government of the peoples under your sway, it is to your exceeding praise and great reward that you are helpers of those who labour in the cause of God. And, since you have shewn yourselves by the good things you have already done to be such that we may presume still better things of you, we are moved most gladly to request of you what will be to your own reward. Now certain monks, who had proceeded with our most reverend brother and fellow-bishop Augustine to the nation of the Angli, have returned and told us with what great charity your Excellence refreshed this our brother when he was present with you, and with what supports you aided him on his departure. But, since the works of those who do not recede from the good they have begun are acceptable to our God, we beg of you, greeting you with fatherly affection, to hold as peculiarly commended to you the monks, bearers of these presents, whom we have sent to our aforesaid brother together with our most beloved sons, the presbyter Laurentius and the abbot Mellitus. And whatever kindness you before shewed to him bestow ye on them also to the richer increase of your praise, to the end that, when through your provision they shall have accomplished without delay the journey they have begun, Almighty God may be the recompenser of your good deeds, and both your guardian in prosperity and your helper in adversity.
Furthermore, it has come to our ears that in your parts sacred orders are conferred with payment of money. And we are exceedingly distressed if the gifts of God are not attained by merit, but pounced upon by bribes. And, because this simoniacal heresy, which was the first to arise in the Church, was condemned by the authority of the apostles, we beg of you for your own reward to cause a synod to be assembled; to the end that, having been put down and eradicated by the definition of all the priests, it may in future find no power in your parts to endanger souls, nor be allowed henceforth to arise under any pretext whatever, that so our Almighty God may exalt you against your adversaries in proportion as He sees that you have zeal in fulfilling His commands, and as you take thought for the salvation of souls which had been in danger of perishing by the sword of this atrocity.

## Footnotes

* ↑ Clotaire II., at this time king of Neustria, his capital being Soissons. There is no letter to him among those which had been carried by Augustine.  But it appears from this epistle that the missionaries had passed through his dominions and had been well received.