Pastoral Rule; Letters

To Augustine, Bishop of the Angli¹.

Gregory to Augustine, &c.

Though it is certain that for those who labour for Almighty God ineffable rewards of an eternal kingdom are reserved, yet we must needs bestow honours upon them, that by reason of remuneration they may apply themselves the more manifoldly in devotion to spiritual work. And, since the new Church of the Angli has been brought to the grace of Almighty God through the bountifulness of the same Lord and thy labours, we grant to thee the use of the pallium therein for the solemnization of mass only, so that thou mayest ordain bishops in twelve several places, to be subject to thy jurisdiction, with the view of a bishop of the city of London being always consecrated in future by his own synod, and receiving the dignity of the pallium from this holy and Apostolical See which by the grace of God I serve. Further, to the city of York we desire thee to send a bishop whom thou mayest judge fit to be ordained; so that, if this same city with the neighbouring places should receive the word of God, he also may ordain twelve bishops, so as to enjoy the dignity of a metropolitan: for to him also, if our life is continued, we propose, with the favour of God, to send a pallium; but yet we desire to subject him to the control of thy Fraternity. But after thy death let him be over the bishops whom he shall have ordained, so as to be in no wise subject to the jurisdiction of the bishop of London. Further, between the bishops of London and York in the future let there be this distinction of dignity, that he be accounted first who has been first ordained. But let them arrange by council in common, and with concordant action, whatever things may have to be done in zeal for Christ; let them be of one mind in what is right, and accomplish what they are minded to do without disagreement with each other.

But let thy Fraternity have subject to thyself under our God not only those bishops whom thou shalt ordain, and those whom the bishop of York may ordain, but also all the priests of Britain, to the end that they may learn the form of right belief and good living from the tongue and life of thy Holiness, and, executing their office well in their faith and manners, may attain to heavenly kingdoms when it may please the Lord. God keep thee safe, most reverend brother. Given on the tenth day of the Kalends of July, in the 19th year of the empire of our lord Mauricius Tiberius, the 18th year after the consulship of the same lord, Indiction 4.

To Edilbert, King of the Angli.

Gregory to Edilbert, &c.

On this account Almighty God advances good men to the government of peoples, that through them He may bestow the gifts of His loving-kindness on all over whom they are preferred. This we have found to be the case in the nation of the Angli, which your Glory has been put over to the intent that through the good things granted to you, heavenly benefits might be conferred on the nation subject to you. And so, glorious son, keep guard with anxious mind over the grace which thou hast received from above. Make haste to extend the Christian faith among the peoples under thy sway, redouble the zeal of thy rectitude in their conversion, put down the worship of idols, overturn the edifices of their temples², build up the manners of thy subjects in great purity of life by exhorting, by terrifying, by enticing, by correcting, by shewing examples of well-doing; that so you may find Him your recompenser in heaven Whose name and knowledge you shall have spread abroad on earth. For He Himself will make the name of your glory even more glorious to posterity, if you seek and maintain His honour among the nations. For so Constantine, the once most pious Emperor, recalling the Roman republic from perverse worshippings of idols, subjected it with himself to our Almighty Lord God Jesus Christ, and turned himself with his subject peoples with all his heart to Him. Hence it came to pass that that man surpassed in praise the name of ancient princes, and excelled his predecessors as much in renown as in well-doing. And now, therefore, let your Glory make haste to infuse into the kings and peoples subject to you the knowledge of God, Father, Son and Holy Spirit, that you may both surpass the ancient kings of your race in renown and in deserts, and the more you shall have wiped away the sins of others among your subjects, the more secure you may become with regard to your own sins before the terrible scrutiny of Almighty God.

Moreover, you have with you our most reverend brother, Augustine the bishop, learned in monastic rule, replete with knowledge of holy Scripture, endowed by the grace of God with good works. Listen gladly to his admonitions, follow them devoutly, keep them studiously in remembrance: for, if you listen to him in what he speaks in behalf of Almighty God, the same Almighty God will the sooner listen to him when he prays for you. For, if (which God forbid) you disregard his words, when will it be possible for Almighty God to hear him for you, whom you neglect to hear for God? With all your heart, therefore, bind ye yourselves in fervour of faith to him, and aid his endeavours by the power which he gives you from above, that He Whose faith you cause to be received and kept in your kingdom may Himself make you partakers of His own Kingdom.

Furthermore, we would have your Glory know that, as we learn from the words of the Almighty Lord in holy Scripture, the end of the present world is already close at hand, and the reign of the saints is coming, which can have no end. And, now that this end of the world is approaching, many things are at hand which previously have not been; to wit, changes of the air, terrors from heaven, and seasons contrary to the accustomed order of times, wars, famine, pestilences, earthquakes in divers places. Yet these things will not come in our days, but after our days they will all ensue. You therefore, if you observe any of these things occurring in your land, by no means let your mind be troubled, since these signs of the end of the world are sent beforehand for this purpose, that we should be solicitous about our souls, suspectful of the hour of death, and in our good deeds be found prepared for the coming Judge. These things, glorious son, we have now briefly spoken of, that, when the Christian faith shall have been extended in your kingdom, our speech to you may also extend itself to greater length, and that we may be pleased to speak so much the more fully as joy multiplies itself in our heart for the perfected conversion of your nation.

I have sent you some small presents, which to you will not be small, when received by you as of the benediction of the blessed Apostle Peter. And so may Almighty God guard and perfect in you the grace which He has begun, and extend your life here through courses of many years, and after a long life receive you in the congregation of the heavenly country. May heavenly grace keep your Excellency safe, sir son (domine fili). Given this 10th day of the Kalends of July, the 19th year of the empire of our most pious lord Mauricius Tiberius Augustus, the 18th year after the consulship of the same our lord, Indiction 4.

Gregory to Quiricus, Bishop, and the other catholic bishops in Hiberia³.

Since to charity nothing is afar off, let those who are divided in place be joined by letter. The bearer of these presents, coming to the Church of the blessed Peter, Prince of the apostles, asserted that he had received letters for us from your Fraternity, and had lost them, with other things also, in the city of Jerusalem. In them, as he says, you were desirous of enquiring with regard to priests and people who have been bewildered in the error of Nestorian heresy, when they return to the Catholic Church which is the mother of all the elect, whether they should be baptized, or joined to the bowels of the same mother Church by confession only of the one true faith.

And indeed we have learnt from the ancient institution of the Fathers that whosoever among heretics are baptized in the name of the Trinity, when they return to holy Church, may be recalled to the bosom of mother Church either by unction of chrism, or by imposition of hands, or by profession of the faith only. Hence the West reconciles Arians to the holy Catholic Church by imposition of hands, but the East by the unction of holy chrism. But Monophysites and others are received by a true confession only, because holy baptism, which they have received among heretics, then acquires in them the power of cleansing, when either the former receive the Holy Spirit by imposition of hands, or the latter are united to the bowels of the holy and universal Church by reason of their confession of the true faith. Those heretics, however, who are not baptized in the name of the Trinity, such as the Bonosiaci and the Cataphrygæ, because the former do not believe in Christ the Lord, and the latter with a perverse understanding believe a certain bad man, Montanus, to be the Holy Spirit, like unto whom are many others;—these, when they come to holy Church, are baptized, because what they received while in their error, not being in the name of the Holy Trinity, was not baptism. Nor can this be called an iteration of baptism, which, as has been said, had not been given in the name of the Trinity. But the Nestorians, since they are baptized in the name of the Holy Trinity—though darkened by the error of their heresy in that, after the manner of Jewish unbelief, they believe not the Incarnation of the Only-begotten—when they come to the Holy Catholic Church, are to be taught, by firm holding and profession of the true faith, to believe in one and the same Son of God and man, our Lord God Jesus Christ, the same existing in Divinity before the ages, and the same made man in the end of the ages, because The Word was made flesh and dwelt among us (Joh. i. 14).

But we say that the Word was made flesh not by losing what He was, but by taking what He was not. For in the mystery of His Incarnation the Only-begotten of the Father increased what was ours, but diminished not what was His. Therefore the Word and the flesh is one Person, as He says Himself, No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (Joh. iii. 14). He Who is the Son of God in heaven was the Son of man who spoke on earth. Hence John says, We know that the Son of God is come, and hath given us an understanding (1 Joh. v. 20). And as to what understanding He has given us, he straightway added, That we may know the true God. Whom in this place does he mean as the true God but the Father Almighty? But, as to what he conceives also of the Almighty Son, he added, And that we may be in his true Son Jesus Christ. Lo, he says that the Father is the true God, and that Jesus Christ is His true Son. And what he conceives this true Son to be he shews more plainly; This is the true God, and eternal life. If, then, according to the error of Nestorius the Word were one and the man Jesus Christ were another, he who is true man would not be the true God and eternal life. But the Only-begotten Son, the Word before the Ages, was made man. He is, then, the true God and eternal life. Certainly, when the holy Virgin was about to conceive Him, and heard the angel speaking to her, she said, Behold the hand-maid of the Lord; be it unto me according to thy word (Luke i. 38). And, when she had conceived Him, and went to Elizabeth her kinswoman, at once she heard, Whence am I worthy that the mother of my Lord should come to me? Lo, the same Virgin is called both the handmaid and the mother of the Lord. For she is the handmaid of the Lord, because the Word before the Ages, the Only-begotten, is equal to the Father; but the mother, because in her womb from the Holy Spirit and of her flesh He was made man. Nor is she the handmaid of one and the mother of another, because, when the Only-begotten of God, existing before the ages, of her womb was made man, by an inscrutable miracle she became both the handmaid of man by reason of the divinity and the mother of the Word by reason of the flesh. It was not that the flesh was first conceived in the womb of the Virgin, and the divinity afterwards came into the flesh; but that as soon as the Word came into the womb, immediately the Word, retaining the excellence of His own nature, was made flesh. And the Only-begotten Son of God, through the womb of the Virgin, was born a perfect man, that is, in verity of flesh and of rational soul. Whence also He is called Anointed above his fellows, as the Psalmist says, God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. xliv. 8)⁴. For He is anointed with oil, that is to say with the gift of the Holy Spirit. But He was anointed above His fellows, because all we men first exist as sinners, and afterwards are sanctified through the unction of the Holy Spirit. But He Who, existing as God before the ages, was conceived as man through the Holy Spirit in the Virgin's womb at the end of the ages, was there anointed by the same Spirit, even where He was conceived. Nor was He first conceived and afterwards anointed; but to be conceived by the Holy Spirit of the flesh of the Virgin was itself to be anointed by the Holy Spirit. This truth, then, concerning His nativity let all who are brought back from the perverse error of Nestorius confess before the holy congregation of your Fraternity, anathematising the same Nestorius with all his followers, and all other heresies. The venerable synods also which the universal Church receives let them promise to receive and venerate; and let your Holiness without any hesitation receive them in your assembly, allowing them to retain their own orders, in order that, while you both carefully sift the secrets of their hearts, and teach them through true knowledge the right things they ought to hold, and in gentleness make no difficulty or contradiction with them with respect to their own orders, you may snatch them from the mouth of the ancient foe; and that the retribution of eternal glory with Almighty God may increase to you the more as you gather together many who may glory with you in the Lord without end. Now may the Holy Trinity keep you in its protection while you pray for us, and grant you in its love still more manifold gifts.