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# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 1

Book VIII.
Epistle I.
To Peter, Bishop.
Gregory to Peter, Bishop of Corsica.
On receiving the letters of your Fraternity we returned great thanks to Almighty God, that you had been so good as to refresh us with the news of the gathering in of many souls. And accordingly let your Fraternity strive anxiously to bring to perfection, with the help of the Lord, the work which you have begun. And with regard to those who have once been faithful, but from negligence or under constraint have returned to the worship of idols, make haste to bring them back to the faith, imposing on them a penance of a few days, that they may bewail their guilt, and keep to that to which they return, God helping them, the more firmly as they shall have perfectly deplored that from which they now depart; and with regard to those who have not yet been baptized, let thy Fraternity make haste, by admonishing, by beseeching, by alarming them about the coming judgment, and also by giving reasons why they should not worship stocks and stones, to gather them in to Almighty God; that so, at His advent, when the strict day of judgment comes, thy Holiness may be found in the number of the Saints. For what more profitable work or more lofty canst thou be engaged in than taking thought for the quickening and gathering together of souls and bringing in immortal gain to thy Lord, Who has given to thee the post of preaching?
Further, we send thy Fraternity fifty solidi for procuring vestments for those who are to be baptized; and we have also caused to be given to the presbyter of the Church situated in Mount Negeugnus the possession which thy Fraternity has asked for, so that its value may be deducted from the money that he had been accustomed to receive.
Further, your Fraternity has asked to be allowed to make for yourself an episcopal residence in the church that is not far from the same mountain; which proposal I most gladly accede to, since the nearer you are, the more will you be able to do good to the souls that are there.
In consideration of your Holiness’s intercessions for him we have made the bearer of these presents an acolyte, and have sent him back to attend upon you, in order that, if he should be of still more service in winning souls, he may be in a position to be still further advanced.

## Footnotes

* ↑ Bishop of Aleria in Corsica. Cf. VI. 22.
* ↑ A basilica, with a baptistry attached, had been built on this Mount Negeugnus (or Nigeunus), on land belonging to the Roman See, for the purpose of “winning souls.” Cf. VI. 22.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 11

Epistle XVIII.
To Agnellus, Bishop of Terracina.
Gregory to Agnellus, &c.
It has come to our ears—a thing shocking to be told—that some in your parts worship trees, and perpetrate many other unlawful things contrary to the Christian faith. And we wonder why your Fraternity has delayed correcting this by strict punishment. On this account we exhort you by this present writing to cause these persons to be sought out by diligent enquiry, and such vengeance to be executed on them that both God may be pacified and their punishment may be an example of rebuke to others.
We have written also to Maurus the Viscount that he should afford aid to your Fraternity in this matter, that so you may be unable to find
any excuse for not apprehending them. Further, as we find that many excuse themselves from keeping watch over the walls, let your Fraternity be careful to suffer no man, either under the name of our or your Church, or under any other pretext, to be exempted from keeping watch:  but let all generally be compelled, to the end that, while all keep watch, the custody of the city may, by the help of the Lord, be the better provided for.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 13

Epistle XXI.
To John, Bishop of Syracuse.
Gregory to John, &c.
Felix, the bearer of these presents, has complained to us that, being born of Christian parents, he was given (i.e. as a slave) by a certain Christian to a Samaræan, which is an atrocious thing to be said. And, though neither order of law nor reverence for religion allow men of such like superstition in any way whatever to possess Christian slaves, yet he asserts that he remained for eighteen years in that man’s service. But he says that, when your predecessor Maximianus of holy memory became aware of the fact, he was freed by him, moved, as was becoming, by priestly zeal, from the service of that Samaræan. But, inasmuch as the son of the said Samaræan is said after five years to have become a Christian, and certain persons are trying to reclaim the aforesaid Felix, according to his own account, to his service, let your Holiness enquire diligently into the facts that we have been informed of, and, if they should be found true, study to protect him, and allow him on no pretext whatever to be aggrieved by any one, seeing that, while the laws plainly forbid slaves of that superstitious sect who are before their masters in coming to the faith being reclaimed to their service, how much more ought not this man—born of Christian parents, and a Christian from his childhood—to be subjected in any wise to this contention; especially as neither could be the slave of that other man’s father, who it is clear was rather liable to punishment by law for his wicked presumption? And so, as we have said, let the defence of your Holiness so protect him reasonably that no one may be at liberty, under any pretence whatever, in any degree to afflict him.

## Footnotes

* ↑ Samaræo, meaning apparently a Samaritan, and as such incapable, as Jews were, of holding Christian slaves. See Prolegom., p. xxi., and references there. In the case before us here the Samaritan claimant had himself become a Christian; and an attempt had been made on this plea to recover for him the Christian slave who had been emancipated from his father. But this Gregory will by no means allow.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 14

Epistle XXII.
To Rusticiana, Patrician.
Gregory to Rusticiana, &c.
I remember having before now written to your Excellency, and repeatedly urged you to lose no time in revisiting the thresholds of the blessed Peter, Prince of the apostles. And what means your so great delight in the city of Constantinople, and your oblivion of the city of Rome, I know not. I have not so far been thought worthy of getting any information from you on this head.  For how far it might be of advantage to your soul for reaping the rewards of eternal life, and how far it would suit also in all respects your glorious daughter, the lady Eusebia, this we fully give our attention to, and you may no less fully consider. But, if you enquire of my son Peter, your servant, whom I have found to be wise beyond his age and to be studying to attain ripeness, you will find how great is the love towards your Excellency of all who dwell here, and how great their desire to be thought worthy of seeing you again.  And if, the Lord teaching us, we are admonished in Holy Writ that we should love even our enemies, we ought to consider how wrong it is to shew no love even to those who
love us. But, if haply we are said to be loved, we know most certainly that no one can have affection for those whom he does not wish to see. If, however, you are afraid of the swords and wars of Italy, you should attentively observe how great is the protection of the blessed Peter, Prince of the apostles, in this city, wherein, without a large force of people, and without military aid, we are preserved under God for so many years among swords. This we say, because we love. But may Almighty God grant whatever He sees to be of advantage to your soul for ever, and to the renown of your house at the present time.
The ten pounds of gold which your Excellency has sent for the redemption of captives I have received at the hands of my aforesaid son. But I pray that the heavenly grace which granted to you that you should give them for your soul’s reward may also grant to me to dispense them without any contagion of sin; lest we should be stained by that whereby you wipe away sins. May Almighty God, who looks upon the weakness of your body and your pilgrimage, comfort you ever by His grace, and by the life and health of my most sweet son the Lord Strategius; that so He may nurture him both for you through many years and for Himself through eternity, and may both replenish you and all your house with present good and grant you to have grace from above. We further beg that the glorious lord Eudoxius may be greeted in our behalf.

## Footnotes

* ↑ See II. 27, note 2.
* ↑ A grandchild of Rusticiana. See as above.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 10

Epistle XVII.
To Maurentius.
Gregory to Maurentius, magister militum.
My most beloved son, Cyprian the deacon, had pleased me much by his return to me, if his whole self had returned to me. But now that your Glory has stayed in Sicily, I know most certainly that he has returned indeed in body, but in mind has remained in Sicily. Yet, in saying this, I rejoice with you for your quiet as much as I groan for my own occupations. And to this I earnestly exhort you, that, if the pleasant savour of inward sweetness has touched the palate of your heart, your mind be so rapt within itself that all which sounds without, all that delights without, may be distasteful. Moreover I commend you for avoiding concourses of men, seeing that a mind which desires to be renewed in God through the grace of compunction often relapses into its old state through evil conversation and words. I have sought for some to join you in a society for sacred reading, but have found no one, and I exceedingly lament the scarcity of what is good. And though I, a sinner, am very much occupied, yet, if you should wish to come to the threshold of the blessed apostle Peter, you will be able to have me as a close associate in the study of Holy Writ. May Almighty God keep you under His heavenly protection, and grant you to remain defended against the snares of the ancient foe.

## Footnotes

* ↑ This letter is interesting as one of those which shew Gregory’s carefulness to retain influence over pious lay friends of position, and his uniform tone of courtesy in addressing them. Maurentius appears to have been a military officer of studious habits in Sicily.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Philosophical Works/Title Page

III.—Philosophical Works.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Prolegomena
## Contents

* A Sketch of the Life of S. Gregory of Nyssa
* His General Character as a Theologian
* His Origenism
* His Teaching on the Holy Trinity
* MSS. And Editions
# Nicene and Post-Nicene Fathers: Series II/Volume V/Philosophical Works/ On the Soul and the Resurrection
## Contents

* Argument
* On the Soul and the Resurrection
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon IV

Canon IV.
Of the different orders that should abstain from their wives.
Faustinus, the bishop of the Potentine Church, in the province of Picenum, a legate of the Roman Church, said: It seems good that a bishop, a presbyter, and a deacon, or whoever perform the sacraments, should be keepers of modesty and should abstain from their wives.
By all the bishops it was said: It is right that all who serve the altar should keep pudicity from all women.
Notes.
Ancient Epitome of Canon IV.
Let those who pray abstain from their wives that they may obtain their petitions.
This canon is taken from Canon ij., of Carthage 387 or 390, last mentioned.
Johnson.
See Canon XXV. “Abstain from their wives,” i.e. Some time before and after the Eucharist, as the old Scholiasts understand it. [i.e. the Greek scholiasts, but see notes to Canon xiij. of Quinisext.]
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon LI

Canon LI. (Greek lv.)
That the date of Easter is to be announced by the Church of Carthage.
Honoratus and Urban, the bishops, said: Since all things treated by our commonitory are known, we add also what has been ordered concerning the day of Easter, that we be informed of the date always by the Church of Carthage, as has been accustomed and that no short time before. Aurelius, the bishop, said: If it seems good to your holiness, since we remember that we pledged ourselves sometime ago that every year we would come together for discussion, when we assemble, then let the date of the holy Easter be announced through the legates present at the Council. Honoratus and Urban, the bishops, said: Now we seek of the present assembly that ye deign to inform our province of that day by letters. Aurelius, the bishop, said: It is necessary it should be so.
Notes.
Ancient Epitome of Canon LI.
Let the day on which Easter is to be kept be announced by the Church of Carthage in the annual synod.
This canon is the first part of Canon iv. of the Synod of Carthage, August 28th, 397.
Johnson.
The synod met in August. See Can. 73.

## Footnotes

* ↑ The Latin “noscuntur” is almost certainly corrupt, Van Espen suggests “absoluta sunt” as the meaning.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon I

Canon I.
That the statutes of the Nicene Council are to be scrupulously observed.
Aurelius the bishop said:  Such are the statutes of the Nicene Council, which our fathers at that time brought back with them: and preserving this form, let these things which follow, adopted and confirmed by us, be kept firm.
Notes.
Ancient Epitome of Canon I.
Let the copies of the decrees of the Nicene Council which our fathers brought back with them from that synod, be observed.
Johnson.
It is certain that Cæcilian, then Bishop of Carthage, was present at the Council of Nice; that any other African bishop was there does not appear; but probably he was attended with several clergyman, who were afterwards ordained bishops.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon L

Canon L. (Greek liv.)
How many bishops should be added to the number of those ordaining, if any opposition had been made to the one to be ordained.
But this should be decreed, that when we shall have met together to choose a bishop, if any opposition shall arise, because such things have been treated by us, the three shall not presume to purge him who was to be ordained, but one or two more shall be asked to be added to the aforesaid number, and the persons of those objecting shall first be discussed in the same place (plebe) for which he was to be ordained. And last of all the objections shall be considered; and only after he has been cleared in the public sight shall he at last be ordained. If this agrees with the mind of your holiness, let it be confirmed by the answer of your worthiness. All the bishops said, We are well pleased.
Notes.
Ancient Epitome of Canon L.
If any controversy arise concerning a bishop who has been elected by three bishops, let two others be coöpted, and so let there be an examination made of his affairs; and if it shall appear that he is pure, let him be ordained.
This canon is Canon iij., of the Synod of Carthage, Aug. 28th, 397.
Johnson.
Here the bishops meet to choose a new one, and it is evident by the foregoing canon, that they met not in the vacant church, but in that of the Primate; and that therefore not the people, but the bishops had the chief share in the election. The people might make their objections, which supposes they knew who their intended bishop was; but the bishops were the judges of the cause. And it seems probable, that if there were any dispute, some of the bishops went to the vacant church to hear the allegations against the person that was elected, or proposed.

## Footnotes

* ↑ The Greek reads “to depose him,” and varies considerably from the Latin. I have followed the Latin but confess that in part I have failed to catch a meaning. The Greek is perfectly clear, as usual.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon CXXXVII

Canon CXXXVII. (Continuation of the last in the Greek.)
Here begin the examples of the Nicene Council, sent on the sixth day before the calends of December in the year 419,after the consulate of the most glorious emperor Honorius for the XIIth time, and Theodosius for the IXth time, Augustuses, to Boniface the bishop of the City of Rome.
We believe in one God etc.…the Catholic and Apostolic Church anathematizes them.
To this symbol of the faith there were also annexed copies of the statutes of the same Nicene Councils from the aforenamed pontiffs, in all respects as are contained above; which we do not think it necessary to write out here again.
Notes.
Ancient Epitome of Canon CXXXVII.
The Canons of the Synod of Nice are sent, as they were decreed by the Fathers, in accordance with your letters.
[Here follows the Nicene Creed in full.]

## Footnotes

* ↑ No year in the Greek nor in Migne’s Latin.
* ↑ Bruns notes with Justellus and Hardouin and the Codd. Hisp. this should read viii. for ix.
* ↑ In the Greek the creed is not given here in full, but as follows: “We believe in one God the Father; and then the holy creed as written in the first synod.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon II

Canon II.
Of Preaching the Trinity.
The whole Council said: By the favour of God, by a unanimous confession the Church’s faith which through us is handed down should be confessed in this glorious assembly before anything else; then the ecclesiastical order of each is to be built up and strengthened by the consent of all. That the minds of our brethren and fellow bishops lately elevated may be strengthened, those things should be propounded which we have certainly received from our fathers, as the unity of the Trinity, which we retain consecrated in our senses, of the Father, and of the Son, and of the Holy Ghost, which has no difference, as we say, so we shall instruct the people of God. Moreover by all the bishops lately promoted it was said: So we openly confess, so we hold, so we teach, following the Evangelic faith and your teaching.
Notes.
Ancient Epitome of Canon II.
No difference is recognised or taught by the decrees of the Council of Nice between the Persons of the Holy Trinity.
This canon, or rather introduction, is taken from Canon j., of the Council of Carthage held under Genethlius, a.d. 387 or 390.

## Footnotes

* ↑ Or “have learned.”
* ↑ In assigning these canons to the several synods that adopted them, I have simply followed Hefele.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon IX

Canon IX.
Of those who on account of their deeds are justly cast forth from the congregation of the Church.
Augustine the bishop, the legate of the Numidian province, said: Deign to enact that if any perchance have been rightly on account of their crimes cast forth from the Church, and shall have been received into communion by some bishop or presbyter, such shall be considered as guilty of an equal crime with them who flee away from the judgment of their own bishop. And all the bishops said: This is the pleasure of all of us.
Notes.
Ancient Epitome of Canon IX.
Let him be excommunicated who communicates with one excommunicated.
This is Canon vii. of the same synod of 387 or 390.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon LII

Canon LII. (Greek lvi.)
Of visiting provinces.
Honoratus and Urban, the bishops, said: This was commanded to us in word, that because it had been decreed in the Council of Hippo that each province should be visited in the time of the council, that ye also deign that this year or next, according to the order ye have drawn up, you should visit the province of Mauritania.
Aurelius, the bishop, said: Of the province of Mauritania because it is situated in the confines of Africa, we have made no decree, for they are neighbours of the barbarians; but God grant (not however that I make any rash promise of doing so), we may be able to come to your province. For ye should consider, brethren, that this same thing our brethren of Tripoli and of the Arzuges region could demand also, if occasion offered.
Notes.
Ancient Epitome of Canon LII.
As the Synod at Hippo decreed, every province should be visited in an annual Synod.
This canon is the last part of canon iv. of the Council of Carthage, August 28th, a.d. 397.
Johnson.
The manner of visiting provinces, and that annually; and the persons by whom this visitation was performed, can scarce now be discovered; only it appears, by the words of Aurelius, that the Bishop of Carthage was one, if not the only visitor; but it was impossible that he could visit all the provinces in Africa personally every year, he must use delegates.

## Footnotes

* ↑ Vide Corripus (Partsch’s ed.) Johannid in Mon. Germ. Hist. (in the Series Auctores Antiquissimi), Proem, p. xiv. It seems from Orosius that the same province was called Tripolitana and Regio Arzugum, and that Arzuges was a race name of wider application.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon III

Canon III.
Of Continence.
Aurelius the bishop said:  When at the past council the matter on continency and chastity was considered, those three grades, which by a sort of bond are joined to chastity by their consecration, to wit bishops, presbyters, and deacons, so it seemed that it was becoming that the sacred rulers and priests of God as well as the Levites, or those who served at the divine sacraments, should be continent altogether, by which they would be able with singleness of heart to ask what they sought from the Lord: so that what the apostles taught and antiquity kept, that we might also keep.
Notes.
Ancient Epitome of Canon III.
Let a bishop, a presbyter, and a deacon be chaste and continent.
This canon is taken from Canon ij., of Carthage 387 or 390.
# Observations upon the United Provinces of the Netherlands

* related portals: Netherlands.
* sister projects: Wikidata item.
* Introduction by G. N. Clark
* Preface
* Chapter I - Of the Rise and Progress of the United Provinces
* Chapter II - Of their Government
* Chapter III - Of their Scituation
* Chapter IV - Of their People and Dispositions
* Chapter V - Of their Religion
* Chapter VI - Of their Trade
* Chapter VII - Of their Forces and Revenues
* Chapter VIII - The Causes of their Fall in 1672
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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