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# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 1

Book IX.
Epistle I.
To Januarius, Bishop of Caralis (Cagliari).
Gregory to Januarius, &c.
The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet says, The sinner being an hundred years old is accursed (Isai. lxv. 20). But so great wickedness has been reported to us of thy old age that, unless we were humanely disposed, we should smite thee with a definitive curse. For it has been told me that on the Lord’s day, before celebrating the solemnities of mass, thou wentest forth to plough up the crop of the bearer of these presents, and after ploughing it up didst celebrate the solemnities of mass. Also, after the solemnities of mass thou didst not fear to root up the landmarks of that possession. What punishment ought to follow such deeds all who hear of them know. We had, however, been in doubt as to so great perversity in thee as this; but our son Cyriacus the abbot, having been questioned by us, declared that when he was at Caralis he knew it to be the case. And, seeing that we still spare thy gray hairs, bethink thee at length, old man, and restrain thyself from such levity of behaviour, and perversity of deeds. The nearer thou art approaching death, the more careful and fearful oughtest thou to become. And indeed a sentence of punishment had been launched against thee; but, since we know thy simplicity accompanying thy old age, we meanwhile hold our peace.  Those, however, by whose advice thou hast done these things we decree to be excommunicated for two months; but so that, if within the space of two months anything should happen to them after the manner of humanity they be not deprived of the blessing of the viaticum.  But do thou henceforth be cautious to stand aloof from their counsels, lest, if thou be their disciple in evil whose master thou oughtest to have been in good, we no longer spare either thy simplicity or thy old age.

## Footnotes

* ↑ See V. 2, note 1.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 14

Epistle XVIII.
To Romanus, Guardian (Defensorem).
Gregory to Romanus, &c.
Our care for the purpose before us prompts us to commit the looking after ecclesiastical interests to active persons. And so, since we have found thee, Romanus, to have been a trusty and diligent guardian, we have thought fit to commit to thy government from this present second indiction the patrimony of the holy Roman Church, which by the mercy of God we serve, lying in the parts about Syracuse, Catana, Agrigentum, and Mile (partibus Milensibus). Hence it is needful that thou go thither immediately, that, in consideration of the divine judgment, and in memory also of our admonition, thou mayest study to acquit thyself so efficiently and faithfully that thou mayest be found to incur no risk for negligence or fraud, which God forbid should be the case. But act thus all the more in order that thou mayest be commended to divine grace for thy faithfulness and industry.  Moreover, we have sent orders according to custom to the familia of the same patrimony, that there may be nothing to hinder thy carrying out what has been enjoined thee.

## Footnotes

* ↑ See the following Epistle XIX. For the meaning of familiahere see note 3 to the same epistle. Gregory sent at the same time letters (which have not been translated) to three influential laymen in Sicily, desiring them to assist and support Romanus in the exercise of his authority. Four other letters (23, 24, 26, 27) are translated, as intimating the kind of duties devolving on Romanus in connexion with his government of the Patrimony.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 15

Epistle XIX.
To the Husbandmen (Colonos) of the Syracusan Patrimony.
Gregory to the Coloni, &c.
I would have you know that we have arranged for you to be put under the care of our guardian (defensoris).  And accordingly we order you to obey him without any reluctance in what he may see fit to do, and enjoin on you to be done, for the advantage of the Church. We have given him such power as to enable him to inflict strict punishment on those who may attempt to be disobedient or contumacious. And we have likewise charged him that he delay not with instant attention to recover to ecclesiastical jurisdiction any slaves who are in hiding outside their limits, or any one by whom boundaries have been invaded. For know that he has been warned on his peril, that he presume not ever under any kind of excuse to do any wrong or robbery in regard to what belongs to others.

## Footnotes

* ↑ For the meaning of Coloni, see I. 44. The body of them is called the familia of the patrimony in the preceding epistle to Romanus (Ep. XVIII.).
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX
## Contents

* Letter 1
* Letter 2
* Letter 3
* Letter 4
* Letter 5
* Letter 6
* Letter 7
* Letter 8
* Letter 9
* Letter 10
* Letter 11
* Letter 12
* Letter 13
* Letter 14
* Letter 15
* Letter 16
* Letter 17
* Letter 18
* Letter 19
* Letter 20
* Letter 21
* Letter 22
* Letter 23
* Letter 24
* Letter 25
* Letter 26
* Letter 27
* Letter 28
* Letter 29
* Letter 30
* Letter 31
* Letter 32
* Letter 33
* Letter 34
* Letter 35
* Letter 36
* Letter 37
* Letter 38
* Letter 39
* Letter 40
* Letter 41
* Letter 42
* Letter 43
* Letter 44
* Letter 45
* Letter 46
* Letter 47
* Letter 48
* Letter 49
* Letter 50
* Letter 51
* Letter 52
* Letter 53
* Letter 54
* Letter 55
* Letter 56
* Letter 57
* Letter 58
* Letter 59
* Letter 60
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 13

Epistle XVII.
To Demetrian and Valerian.
Gregory to Demetrian and Valerian, clerks of Firmum (Fermo).
Both the ordinances of the sacred canons and legal authority permit that ecclesiastical property may be lawfully expended for the redemption of captives. And so, since we are informed by you that, nearly eighteen years ago, the most reverend Fabius, late bishop of the Church of Firmum, paid to the enemy eleven pounds of the silver of that Church for your redemption, and that of your father Passivus, now our brother and fellow-bishop, but then a clerk, and also that of your mother, and that you have some fear on this account, lest what was given should at any time be sought to be recovered from you;—we have thought fit by the authority of this precept to remove your suspicion, ordaining that you and your heirs shall henceforth sustain no annoyance for recovery of the debt, and that no process shall be instituted against you by any one; since the rule of equity requires that what has been paid with a pious intent should not be attended with burden or distress to those who have been redeemed.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 16

Epistle XXIII.
To John, Bishop of Syracuse.
Gregory to John, &c.
Our son the glorious exconsul Leontius has made a serious complaint to us of our brother and fellow-bishop Leo; and his complaint has altogether disturbed us, since a bishop ought not to have acted so precipitately and lightly. This case we have committed, to be thoroughly enquired into, to our Guardian (defensoris) Romanus when he comes to you. Further, the messenger who was sent by him (i.e. by Leontius) complains of your Fraternity, that in the defence of the illustrious physician Archelaus the interests of our brother and fellow-bishop, the Metropolitan Domitian, suffer damage. And indeed your Fraternity ought justly to protect your sons, or it may be in this case the interests of holy Church, and to give no occasion for evil-speaking to adversaries. I doubt not, however, even while thus speaking, that you do take heed to this: yet we have enjoined on the same Romanus, when he comes to you, to arrange with you what is right with regard to this case also.

## Footnotes

* ↑ This Domitian was bishop of Melitina and Metropolitan of Armenia, being a relation of the Emperors, see III. 67. The physician Archelaus is commended in an epistle not translated (V. 32) to Cyprian, the previous rector patrimonii in Sicily, for protection in some question about property.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 7

7. When you hear the word “Son,” you must not think of a nativity after the flesh; but remember that it is spoken of an incorporeal substance, and a simple and uncompounded nature. For if, as we said above, whether when the understanding generates a word, or the mind sense, or light brings forth brightness from itself, nothing of this sort is sought for, or any manner of weakness and imperfection imagined in this kind of generation, how much purer and more sacred ought to be our conception of the Creator of all these!
But perhaps you say, “The generation of which you speak is an unsubstantial generation. For light does not produce substantial brightness, nor the understanding generate a substantial word, but the Son of God, it is affirmed, was generated substantially.” To this we reply, first, When in other things examples or illustrations are used, the resemblance cannot hold in every particular, but only in some one point for which the illustration is employed. For instance, When it is said in the Gospel, “The kingdom of heaven is like leaven, which a woman hid in three measures of meal,” are we to imagine that the kingdom of heaven is in all respects like leaven, so that like leaven it is palpable and perishable so as to become sour and unfit for use? Obviously the illustration was employed simply for this object—to shew how, through the preaching of God’s word which seems so small a thing, men’s minds could be imbued with the leaven of faith. So likewise, when it is said, “The kingdom of heaven is like unto a net cast into the sea, which draws in fishes of every kind,” are we to suppose that the substance of the kingdom of heaven is likened in all respects to the nature of twine of which a net is made, and to the knots with which the meshes are tied? No; the sole object of the comparison is to shew that, as a net brings fishes to the shore from the depths of the sea, so by the preaching of the kingdom of heaven men’s souls are liberated from the depth of the error of this world. From whence it is evident that examples or illustrations do not answer in every particular to the things which they are brought to exemplify or illustrate. Otherwise, if they were the same in all respects, they would no longer be called examples or illustrations, but rather would be the things themselves.

## Footnotes

* ↑ Matt. xiii. 33
* ↑ Matt. xiii. 47
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 9

9. “Who Was Born by (de) The Holy Ghost of the Virgin Mary.” This nativity among men is in the way of dispensation, whereas the former nativity is of the divine substance; the one results from his condescension, the other from his essential nature. He is born by the Holy Ghost of the Virgin. Here a chaste ear and a pure mind is required. For you must understand that now a temple hath been built within the secret recesses of a Virgin’s womb for Him of Whom erewhile you learnt that He was born ineffably of the Father. And just as in the sanctification of the Holy Ghost no thought of imperfection is to be admitted, so in the Virgin-birth no defilement is to be imagined. For this birth was a new birth given to this world, and rightly new. For He Who is the only Son in heaven is by consequence the only Son on earth, and was uniquely born, born as no other ever was or can be.
The words of the Prophets concerning Him, “A Virgin shall conceive and bring forth a Son,” are known to all, and are cited in the Gospels again and again. The Prophet Ezekiel too had predicted the miraculous manner of that birth, calling Mary figuratively “the Gate of the Lord,” the gate, namely, through which the Lord entered the world. For he saith, “The gate which looks towards the East shall be closed, and shall not be opened, and no one shall pass through it, because the Lord God of Israel shall pass through it, and it shall be closed.” What could be said with such evident reference to the inviolate preservation of the Virgin’s condition? That Gate of Virginity was closed; through it the Lord God of Israel entered; through it He came forth from the Virgin’s womb into this world; and the Virgin-state being preserved inviolate, the gate of the Virgin remained closed for ever. Therefore the Holy Ghost is spoken of as the Creator of the Lord’s flesh and of His temple.

## Footnotes

* ↑ Corresponding to the Greek word Economy—the “arrangement” or “plan” by which the Word became incarnate.
* ↑ Isa. vii. 14
* ↑ Ezek. xliv. 2, LXX.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/ Section 31

31. He Ascended into Heaven, and Sitteth on the Right Hand of the Father: from Thence He Shall Come to Judge the Quick and the Dead. These clauses follow with suitable brevity at the end of this part of the Creed which treats of the Son. What is said is plain, but the question is how and in what sense it is to be understood. For to “ascend,” and to “sit,” and to “come,” unless you understand the words in accordance with the dignity of the divine nature, appear to point to something of human weakness. For having consummated what was to be done on earth, and having recalled souls from the captivity of hell, He is spoken of as ascending up to heaven, as the Prophet had foretold, “Ascending up on high He led captivity captive, and gave gifts unto men,” those gifts, namely, which Peter, in the Acts of the Apostles, spoke of concerning the Holy Ghost, “Being therefore by the right hand of God exalted, He hath shed forth this gift which ye do see and hear.” He gave the gift of the Holy Ghost to men, because the captives, whom the devil had before carried into hell through sin, Christ by His resurrection from death recalled to heaven. He ascended therefore into heaven, not where God the Word had not been before, for He was always in heaven, and abode in the Father, but where the Word made flesh had not been seated before. Lastly, since this entrance within the gates of heaven seemed new to its ministers and princes, they say to one another, on seeing the nature of flesh penetrating into the secret recesses of heaven, as David full of the Holy Ghost, declares, “Lift up your gates, ye princes, and be ye lift up ye everlasting gates, and the King of glory shall enter in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle.” Which words are spoken not with reference to the power of the divine nature, but with reference to the novelty of flesh ascending to the right hand of God. The same David says elsewhere, “God hath ascended jubilantly, and the Lord with the sound of the trumpet.” For conquerors are wont to return from battle with the sound of the trumpet. Of Him also it is said, “Who buildeth up His ascent in heaven.” And again, “Who hath ascended above the cherubims, flying upon the wings of the winds.”

## Footnotes

* ↑ Ps. lxviii. 18
* ↑ Acts ii. 33
* ↑ Ps. xxiv. 7, LXX.
* ↑ Ps. xlviii. 5
* ↑ Ps. lxxxix. 2
* ↑ Ps. xviii. 10
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 46

46. That the righteous shall ever abide with Christ our Lord we have proved above, where we have shewn that the Apostle says, “Then we which are alive and remain shall be caught up together with them in the clouds to meet Christ in the air, and so shall we ever be with the Lord.” And do not marvel that the flesh of the saints is to be changed into such a glorious condition at the resurrection as to be caught up to meet God, suspended in the clouds and borne in the air, since the same Apostle, setting forth the great things which God bestows on them that love Him, says, “Who shall change our vile body that it may be made like unto His glorious body.” It is nowise absurd then, if the bodies of the saints are said to be raised up into the air, seeing that they are said to be renewed after the image of Christ’s body, which is seated at God’s right hand. But this also the holy Apostle adds, speaking either of himself or of others of his own place or merit, “He will raise us up together with Christ and make us sit together in the heavenly places.” Whence, since God’s saints have these promises and an infinite number like them respecting the resurrection of the righteous, it will now not be difficult to believe those also which the Prophets have foretold, namely, that “the righteous shall shine as the sun and as the brightness of the firmament in the kingdom of God.” For who will think it difficult that they should have the brightness of the sun, and be adorned with the splendour of the stars and of this firmament, for whom the life and conversation of God’s angels are being prepared in heaven, or who are represented as being hereafter to be conformed to the glory of Christ’s body? In reference to which glory, promised by the Saviour’s mouth, the holy Apostle says, “It is sown as an animal body; it will rise a spiritual body.” For if it is true, as it certainly is true, that God will vouchsafe to associate every one of the righteous and of the saints in companionship with the angels, it is certain that He will change their bodies also into the glory of a spiritual body.

## Footnotes

* ↑ 1 Thess. iv. 17
* ↑ Phil. iii. 21
* ↑ Eph. ii. 6
* ↑ Matt. xiii. 43
* ↑ 1 Cor. xv. 44
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 6

6. Next there follows, “And in Christ Jesus, His Only Son, Our Lord.” “Jesus” is a Hebrew word meaning “Saviour.” “Christ” is so called from “Chrism,” i.e. unction. For we read in the Books of Moses, that Auses, the son of Nave, when he was chosen to lead the people, had his name changed from “Auses” to “Jesus,” to shew that this was a name proper for princes and generals, for those, namely, who should “save” the people who followed them. Therefore, both were called “Jesus,” both the one who conducted the people, who had been brought forth out of the land of Egypt, and freed from the wanderings of the wilderness, into the land of promise, and the other, who conducted the people, who had been brought forth from the darkness of ignorance, and recalled from the errors of the world, into the kingdom of heaven.
“Christ” is a name proper either to High Priests or Kings. For formerly both high priests and kings were consecrated with the ointment of chrism: but these, as mortal and corruptible, with material and corruptible ointment. Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.” And Isaiah had prefigured the same, saying in the person of the Son, “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor.”
Having shewn them what “Jesus” is, Who saves His people, and what “Christ” is, Who is made a High Priest for ever, let us now see in what follows, of Whom these things are said, “His only Son, our Lord.” Here we are taught that this Jesus, of whom we have spoken, and this Christ, the meaning of whose name we have expounded, is “the only Son of God” and “our Lord.” Lest, perchance, you should think that these human names have an earthly significance, therefore it is added that He is “the only Son of God, our Lord.” For He is born One of One, because there is one brightness of light, and there is one word of the understanding. Neither does an incorporeal generation degenerate into the plural number, or suffer division, where He Who is born is in no wise separated from Him Who begets. He is “only” (unique), as thought is to the mind, as wisdom is to the wise, as a word is to the understanding, as valour is to the brave. For as the Father is said by the Apostle to be “alone wise,” so likewise the Son alone is called wisdom. He is then the “only Son.” And, although in glory, everlastingness, virtue, dominion, power, He is what the Father is, yet all these He hath not unoriginately as the Father, but from the Father, as the Son, without beginning and equal; and although He is the Head of all things, yet the Father is the Head of Him. For so it is written, “The Head of Christ is God.”

## Footnotes

* ↑ That is Joshua the son of Nun. It does not appear what passage is referred to.
* ↑ Acts x. 38
* ↑ Isa. lxi. 1. Comp. Luke iv. 18
* ↑ 1 Tim. i. 17
* ↑ 1 Cor. xi. 3
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 8

8. Then further it is to be observed that no creature can be such as its Creator. And therefore, as the divine substance or essence admits of no comparison, so neither does the Divinity. Moreover, every creature is of nothing. If therefore a spark which is so unsubstantial but yet is fire, begets of itself a creature which is of nothing, and maintains in it the essential nature of that from which it springs, (i.e. the fire of the parent spark), why could not the substance of that eternal Light which ever has been because it has in itself nothing which is not substantial, produce from itself substantial brightness? Rightly, therefore, is the Son called “only,” “unique.” For He who hath been so born is “only” and “unique.” That which is unique can admit of no comparison. Nor can He who made all things be like in substance to the things which He has made. This then is Christ Jesus, the only Son of God, who is also our Lord. “Only” may be referred both to Son and to Lord. For Jesus Christ is “only” both as truly Son and as one Lord. For all other sons, though they are called sons, are so called by the grace of adoption, not by verity of nature; and if there be others who are called lords, they are called so from an authority bestowed not inherent. But Christ alone is the only Son and the only Lord, as the Apostle saith, “One Lord Jesus Christ, by Whom are all things.” Therefore, after the Creed has in due order set forth the ineffable mystery of the nativity of the Son from the Father, it now descends to the dispensation which He vouchsafed to enter upon for man’s salvation. And of Him whom just now it called the “only Son of God” and “our Lord,” it now says.

## Footnotes

* ↑ 1 Cor. viii. 6
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology
## Contents

* Book I
* Book II
* Book III
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 47

47. Nor let this promise seem to you contrary to the natural structure of the body. For if we believe, according to what is written, that God took clay of the earth and made man, and that the origin of our body was this, that, by the will of God, earth was changed into flesh, why does it seem absurd to you or contrary to reason if, on the same principles on which earth is said to be advanced to all animal body, an animal body in turn should be believed to be advanced to a spiritual body? These things and many like these you will find in the divine Scriptures concerning the resurrection of the righteous. There will be given to sinners also, as we said above, a condition of incorruption and immortality at the resurrection, that, as God assigns this state to the righteous for perpetuity of glory, so He may assign the same to sinners for prolongation of confusion and punishment. For this also the Prophet’s words, which we referred to above, state clearly: “Many shall rise from the dust of the earth, some to life eternal, and others to confusion and eternal shame.”

## Footnotes

* ↑ Dan. xii. 2