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# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 43

Epistle LXIII.
To Gennadius, Patrician.
Gregory to Gennadius, Patrician of Africa.
We doubt not that your Excellency remembers how two years ago we wrote in behalf of Paul our brother and fellow-bishop, asking you to afford him the support of your Dignity in his desire to come to us on account of the trouble he was said to be undergoing from persecution on the part of the Donatists, to the end that, since it had been reported to us that he could get no aid against them there, we might, after ascertaining the truth, give him advice with fraternal sympathy, and treat with him as to what should be done in the way of a wholesome arrangement against the madness of pestiferous presumption. And, so far as our aforesaid brother gave us to understand, he not only failed to get succour from any one, but was prevented by various hindrances from being able to come with safety to the Roman city. Yet, when we had caused your epistle to be read to him, he replied that he is not suffering from the ill-will of certain persons because he repressed the Donatists, but rather says that he is in disfavour with many for his defence of the Catholic faith; and he told me many things besides, which, since this is not a fit time for mentioning them, we have thought best to keep to ourselves.
Since, then, the question before us is not one of earthly affairs, but of the health of souls, and your assertion and his are different, we have been unable to say anything particularly in reply, not having investigated the truth, seeing that, when we received the letters of your Excellency, we were confined by bodily sickness. But when Almighty God, if it should please Him, shall have restored us to our former health, we will sift the truth as we can by diligent enquiry. And according to what we may be able to learn we will so settle the case through the mercy of God that not only the health of souls in the cure whereof you deign to take an interest, lost now by them that err, may be restored, but also that which the maintainers of the true faith still possess may, through the protecting grace of our Redeemer, be preserved.
But with regard to the above-named bishop, whom you assert to be deprived of communion, we greatly wonder how it is that a letter from your Excellency, and not from his primate, has announced this to us.

## Footnotes

* ↑ On the subject of this letter, see IV. 34, 35.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 7

Epistle VIII.
To the Bishops of Epirus.
Gregory to Theodorus, Demetrius, Philip, Zeno, and Alcissonus, Bishops of Epirus.
The notification of your letters, most dear brethren, has made known to us that our brother Andrew has, by the favour of God, been solemnly ordained bishop of the city of Nicopolis. And, since you signify that his consecration has taken place with the assent of the clergy and provincials, we rejoice; and we pray that the good which you testify of him may remain in him, and by the co-operation of God’s grace receive increase, since the goodness of prelates is the safety of their subordinates. It is your duty then to make haste studiously to imitate what you show by your praises to be pleasing to you in his person. For it is faulty before men and penal
before God for any one to be unwilling to imitate the good that pleases him. Wherefore let your obedience supply credit to your testimony. Let no one gainsay him in what, with preservation of integrity, he may enjoin for the common profit of the Church. Let each one of you willingly exhibit his devotion that, while there is among you priestly concord pleasing to God and constant, no ill feeling may avail to loose you from the bond of mutual charity, or difference disturb you. For neither will there be access to your hearts for the crafty foe, since he knows that he can in no degree be admitted or received, where sincere charity finds place.
Moreover be ye attentive, most dear brethren, and bestow on the flock committed to you the vigilance which ye have taken upon yourselves, and which ye owe; meet the frauds of the enemy by attention and prayer. Surrender with uncontaminated faith to our God the people over which ye are, that your priestly office may avail you not for a penalty but for a crown before the sight of the eternal Judge.
Know ye then that we have sent a pallium to the above-written Andrew our brother and fellow-bishop, and have granted him all the privileges which our predecessors conferred on his predecessors.
Furthermore, it has come to our ears that sacred orders in your parts are conferred for a consideration given.  And, if this is so, I say it with tears, I declare it with groans, &c. [See Lib. V. Ep. 53, to “become a heretic”]. On this account I admonish and conjure you to be altogether attentive to this, that no giving of a consideration, no favour, no supplication of any persons whatsoever, put in any claim in regard to sacred orders, but that one be promoted to this office whom gravity of manners and behaviour commends. For if, as we do not believe will be the case, we should perceive anything of the kind to be done, we will correct it, as is fit, with canonical severity. Now may Almighty God, who orders all things wonderfully by the power of His wisdom, and guards what He has ordered, grant unto you both to will and to do what He commands.

## Footnotes

* ↑ This form of protest against simony is found, in the same words, in several other letters.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 44

Epistle LXV.
To Mauricius, Emperor.
Gregory to Mauricius Augustus.
Amidst the cares of warfare and innumerable anxieties which you sustain in your unwearied zeal for the government of the Christian republic, it is a great cause of joy to me along with the whole world that your Piety ever watches over custody of the faith whereby the empire of our lords is resplendent. Whence I fully trust that, as you guard the causes of God with the love of a religious mind, so God guards and aids yours with the grace of His Majesty. Now after what manner the serenity of your Piety, out of regard to righteousness and zeal for the purest religion, has been moved against the most flagitious pravity of the Donatists, the tenor of the commands which you have sent most clearly shews.  But the most reverend bishops who have come from the African province assert that these have been so disregarded through ill-advised connivance that neither is the judgment of God held in fear there, nor are the imperial commands so far carried into effect; adding also this: that in the aforesaid province, through the bribes of the Donatists prevailing, the Catholic faith is publicly let to sale. But on the other hand the glorious Gennadius has likewise complained of one of those who made such complaints: and two others also have borne like testimony with him on the subject.  But, inasmuch as in this case a secular judge was concerned, I have thought it right to send these bishops to the footsteps of your Piety, that they may represent in person to your most serene ears what they declare themselves to have endured for the catholic faith.
For these reasons I beseech the Christianity of my lords, for the weal of their souls and life of their most pious offspring, to give orders by a strict mandate for the punishment of such as you find to be such as have been described, and to arrest with the hand of rescue the ruin of those who are perishing, and to apply the medicine of correction to insane minds, and cure them of the poisonous bite of error; that so, the darkness of pestiferous pravity having been driven away by the remedy of your provision, and the true faith having shed abroad in those parts the rays of its serenity, heavenly triumph may await you before the eyes of our Redeemer, because whomsoever you defend outwardly from the enemy, them you also set free inwardly from the poison of diabolical fraud; which is a still more glorious thing.

## Footnotes

* ↑ Gennadius was the Exarch of Africa.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 6

Epistle VII.
To Candidus, Presbyter.
Gregory to Candidus, Presbyter, going to the patrimony of Gaul.
Now that thou art proceeding, with the help of our Lord God Jesus Christ, to the government of the patrimony that is in Gaul, we desire thy Love to procure with the money thou mayest receive clothing for the poor, or English boys of about seventeen or eighteen years of age, who may profit by being given to God in monasteries, that so the money of Gaul, which cannot be spent in our country, may be expended profitably in its own locality. Further, if you should succeed in getting anything from the moneys accruing to revenue which are called ablatæ, from this too we desire thee to procure clothing for the poor, or, as we have before said, boys who may profit in the service of Almighty God. But, since such as can be found there are pagans, I desire that a presbyter be sent hither with them to provide against the case of any sickness occurring on the way, that he may baptize those whom he sees to be about to die. Wherefore let your Love so proceed as to lose no time in accomplishing these things diligently.

## Footnotes

* ↑ Probably because of the inferior value in Italy of Gallic gold. “Nullus solidum integri ponderis calumniosæ approbationis obtentu recuset exactor, excepto eo Gallico cujus aurum minore æstimatione taxatur.” Novella Majoriani.
* ↑ Some kind of due, so-called. See Du Cange under Ablata:—“Ablatio, Exactio, Tolta…‘Liberos deinceps esse constituimus ab omni tallia, ablatione et exactione, et questu.’ (A. 1173).’
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 40

Epistle LIX.
To Brunichild, Queen of the Franks.
Gregory to Brunichild, &c.
The Christianity of your Excellence has been so truly known to us of old that we do not in the least doubt of your goodness, but rather hold it to be in all ways certain that you will devoutly and zealously concur with us in the cause of faith, and supply most abundantly the succour of your religious sincerity. Being for this reason well assured, and greeting you with paternal charity, we inform you that it has come to our knowledge how that the nation of the Angli, by God’s permission, is
desirous of becoming Christian, but that the priests who are in their neighbourhood have no pastoral solicitude with regard to them. And lest their souls should haply perish in eternal damnation, it has been our care to send to them the bearer of these presents, Augustine the servant of God, whose zeal and earnestness are well known to us, with other servants of God; that through them we might be able to learn their wishes, and, as far as is possible, you also striving with us, to take thought for their conversion. We have also charged them that for carrying out this design they should take with them presbyters from the neighbouring regions. Let, then, your Excellency, habitually prone to good works, on account as well of our request as of regard to the fear of God, deign to hold him as in all ways commended to you, and earnestly bestow on him the favour of your protection, and lend the aid of your patronage to his labour and, that he may have the fullest fruit thereof, provide for his going secure under your protection to the above-written nation of the Angli, to the end that our God, who has adorned you in this world with good qualities well-pleasing to Him, may cause you to give thanks here and in eternal rest with His saints.
Furthermore, commending to your Christianity our beloved son Candidus, presbyter and rector of the patrimony of our Church which is situated in your parts, we beg that he may in all things obtain the favour of your protection.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 5

Epistle VI.
To King Childebert.
Gregory to Childebert, King of the Franks.
As much as royal dignity is above that of other men, so much in truth does the high position of your kingdom excel that of the kingdoms of other nations. And yet to be a king is not extraordinary, there being others also; but to be a Catholic, which others are not counted worthy to be, this is enough. For as the splendour of a great lamp shines by the clearness of its light in the darkness of earth’s night, so the clear light of your faith glitters and flashes amid the dark perfidy of other nations.  Whatever the other kings glory in having you have. But they are in this regard exceedingly surpassed, because they have not the chief good thing which you have. In order, then, that they may be overcome in action as well as in faith, let your Excellence always shew yourself kind to your subjects. And, if there are any things such as to offend your mind, punish them not without enquiry. For then you will the more please the King of kings, that is the Almighty Lord, if, restraining your power, you feel that you may not do all that you can.
Now that you keep purity of faith both in mind and deed, the love that is in you of the blessed Peter, Prince of the apostles, evidently shews, whose property has been so far well governed and preserved under the sway of your supremacy. But since Dynamius the Patrician, who on our recommendation looked after this property, is not able, as we have learnt, to govern it now, lest the little patrimony which is in your parts should be ruined from neglect, we have therefore sent the bearer of these presents, our most beloved son the presbyter Candidus to govern it, whom we commend in all respects to your Excellency, greeting you in the first place with paternal charity, with the request that, if by any chance any wrong has been done there, or if the property of the same little patrimony is detained by any one, the matter may be set right, and what has been alienated may be restored to its original ownership; that so your equity, as well as your faith, may shine forth to all nations, which will be something very glorious and laudable.
Moreover we have sent to your Excellency Saint Peter’s keys, containing a portion of his chains, to protect you from all evils, when hung on your neck.

## Footnotes

* ↑ Cf. last Epistle, notes 5, 6, 7.
* ↑ See last Epistle note 8.
* ↑ See IV. 30.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Incarnation of the Word/On the Incarnation of the Word/Chapter 4

§4. Our creation and God’s Incarnation most intimately connected. As by the Word man was called from non-existence into being, and further received the grace of a divine life, so by the one fault which forfeited that life they again incurred corruption and untold sin and misery filled the world.
You are wondering, perhaps, for what possible reason, having proposed to speak of the Incarnation of the Word, we are at present treating of the origin of mankind. But this, too, properly belongs to the aim of our treatise. 2. For in speaking of the appearance of the Saviour amongst us, we must needs speak also of the origin of men, that you may know that the reason of His coming down was because of us, and that our transgression called forth the loving-kindness of the Word, that the Lord should both make haste to help us and appear among men. 3. For of His becoming Incarnate we were the object, and for our salvation He dealt so lovingly as to appear and be born even in a human body. 4. Thus, then, God has made man, and willed that he should abide in incorruption; but men, having despised and rejected the contemplation of God, and devised and contrived evil for themselves (as was said in the former treatise), received the condemnation of death with which they had been threatened; and from thenceforth no longer remained as they were made, but were being corrupted according to their devices; and death had the mastery over them as king. For transgression of the commandment was turning them back to their natural state, so that just as they have had their being out of nothing, so also, as might be expected, they might look for corruption into nothing in the course of time. 5. For if, out of a former normal state of non-existence, they were called into being by the Presence and loving-kindness of the Word, it followed naturally that when men were bereft of the knowledge of God and were turned back to what was not (for what is evil is not, but what is good is), they should, since they derive their being from God who IS, be everlastingly bereft even of being; in other words, that they should be disintegrated and abide in death and corruption. 6. For man is by nature mortal, inasmuch as he is made out of what is not; but by reason of his likeness to Him that is (and if he still preserved this likeness by keeping Him in his knowledge) he would stay his natural corruption, and remain incorrupt; as Wisdom says: “The taking heed to His laws is the assurance of immortality;” but being incorrupt, he would live henceforth as God, to which I suppose the divine Scripture refers, when it says: “I have said ye are gods, and ye are all sons of the most Highest; but ye die like men, and fall as one of the princes.”

## Footnotes

* ↑ Cf. Orat. ii. 54, note 4.
* ↑ c. Gent. 3–5.
* ↑ Eccles. vii. 29; Rom. i. 21, 22.
* ↑ Rom. v. 14.
* ↑ Wisd. vi. 18.
* ↑ Ps. lxxxii. 6, sq.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Incarnation of the Word/On the Incarnation of the Word/Chapter 39

§39. Do you look for another? But Daniel foretells the exact time. Objections to this removed.
But perhaps, being unable, even they, to fight continually against plain facts, they will, without denying what is written, maintain that they are looking for these things, and that the Word of God is not yet come. For this it is on which they are for ever harping, not blushing to brazen it out in the face of plain facts. 2. But on this one point, above all, they shall be all the more refuted, not at our hands, but at those of the most wise Daniel, who marks both the actual date, and the divine sojourn of the Saviour, saying: “Seventy weeks are cut short upon thy people, and upon the holy city, for a full end to be made of sin, and for sins to be sealed up, and to blot out iniquities, and to make atonement for iniquities, and to bring everlasting righteousness, and to seal vision and prophet, and to anoint a Holy of Holies; and thou shalt know and understand from the going forth of the word to restore and to build Jerusalem unto Christ the Prince” 3. Perhaps with regard to the other (prophecies) they may be able even to find excuses and to put off what is written to a future time. But what can they say to this, or can they face it at all? Where not only is the Christ referred to, but He that is to be anointed is declared to be not man simply, but Holy of Holies; and Jerusalem is to stand till His coming, and thenceforth, prophet and vision cease in Israel. 4. David was anointed of old, and Solomon and Ezechias; but then, nevertheless, Jerusalem and the place stood, and prophets were prophesying: God and Asaph and Nathan; and, later, Esaias and Osee and Amos and others. And again, the actual men that were anointed were called holy, and not Holy of Holies. 5. But if they shield themselves with the captivity, and say that because of it Jerusalem was not, what can they say about the prophets too? For in fact when first the people went down to Babylon, Daniel and Jeremy were there, and Ezechiel and Aggæus and Zachary were prophesying.

## Footnotes

* ↑ Dan. ix. 24, sq.
* ↑ Lit. “answer,” a misrendering of the Hebrew.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Incarnation of the Word/On the Incarnation of the Word/Chapter 36

§36. Prophecies of Christ’s sovereignty, flight into Egypt, &c.
But what king that ever was, before he had strength to call father or mother, reigned and gained triumphs over his enemies? Did not David come to the throne at thirty years of age, and Solomon, when he had grown to be a young man? Did not Joas enter on the kingdom when seven years old, and Josias, a still later king, receive the government about the seventh year of his age? And yet they at that age had strength to call father or mother. 2. Who, then, is there that was reigning and spoiling his enemies almost before his birth? Or what king of this sort has ever been in Israel and in Juda—let the Jews, who have searched out the matter, tell us—in whom all the nations have placed their hopes and had peace, instead of being at enmity with them on every side? 3. For as long as Jerusalem stood there was war without respite betwixt them, and they all fought with Israel; the Assyrians oppressed them, the Egyptians persecuted them, the Babylonians fell upon them; and, strange to say, they had even the Syrians their neighbours at war against them. Or did not David war against them of Moab, and smite the Syrians, Josias guard against his neighbours, and Ezechias quail at the boasting of Senacherim, and Amalek make war against Moses, and the Amorites oppose him, and the inhabitants of Jericho array themselves against Jesus son of Naue? And, in a word, treaties of friendship had no place between the nations and Israel. Who, then, it is on whom the nations are to set their hope, it is worth while to see. For there must be such an one, as it is impossible for the prophet to have spoken falsely. 4. But which of the holy prophets or of the early patriarchs has died on the Cross for the salvation of all? Or who was wounded and destroyed for the healing of all? Or which of the righteous men, or kings, went down to Egypt, so that at his coming the idols of Egypt fell? For Abraham went thither, but idolatry prevailed universally all the same. Moses was born there, and the deluded worship of the people was there none the less.

## Footnotes

* ↑ Isa. viii. 4, where note LXX.
* ↑ Cf. Letter 61. 4.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 248

Letter CCXLVIII.
To Amphilochius, bishop of Iconium.
So far as my own wishes are concerned I am grieved at living at such a distance from your reverence. But, as regards the peace of your own life, I thank the Lord Who has kept you out of this conflagration which has specially ravaged my diocese. For the just Judge has sent me, in accordance with my works, a messenger of Satan, who is buffeting me severely enough, and is vigorously defending the heresy. Indeed to such a pitch has he carried the war against us, that he does not shrink even from shedding the blood of those who trust in God. You cannot fail to have heard that a man of the name of Asclepius, because he would not consent to communion with Doeg, has died under the blows inflicted on him by them, or rather, by their blows has been translated into life. You may suppose that the rest of their doings are of a piece with this; the persecutions of presbyters and teachers, and all that might be expected to be done by men abusing the imperial authority at their own caprice. But, in answer to your prayers, the Lord will give us release from these things, and patience to bear the weight of our trials worthily of our hope in Him. Pray write frequently to me of all that concerns yourself. If you find any one who can be trusted to carry you the book that I have finished, be so kind as to send for it, that so, when I have been cheered by your approval, I may send it on to others also. By the grace of the Holy One may you be granted to me and to the Church of the Lord in good health rejoicing in the Lord, and praying for me.

## Footnotes

* ↑ Placed in 376.
* ↑ cf. 2 Cor. xii. 7.
* ↑ The word κατακονδυλίζω here used (it occurs in Æschines) is a synonym, slightly strengthened, for the κολαφίζω of St. Paul. St. Basil seems plainly to have the passage quoted in his mind.
* ↑ I have failed to find further mention of this Asclepius. An Asclepius of Cologne is commemorated on June 30.
* ↑ cf. 1 Sam. xxi. 18.