Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 29

Epistle LII.

To Natalis, Bishop.

Gregory to Natalis, Bishop of Salona.

As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness:&#160; but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said.

For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture he is said to have entertained three angels (Gen. xviii.).&#160; In view of this example, neither will we blame your Blessedness for feasting, if we come to know that you entertain angels.&#160; Again you say that Isaac gave a blessing to his son when satiated (Gen. xxvii. 27).&#160; Now as to both these things in the Old Testament&#8212;since they were so done in the way of history as still to have a meaning in the way of allegory&#8212;would that we could so read through the accounts of the things done as to perceive and take thought for the things to be done. &#160;For indeed the one, in saluting one only of the three angels, declared the Persons of the Trinity to be of one Substance; the other blessed his son when satiated, because one who is filled with divine banquets has his senses extended into the power of prophecy.&#160; But the words of Holy Writ are divine banquets.&#160; If, then, you read diligently&#8212;if, drawing example from what is outward, you penetrate what is inward&#8212;you will be satiated, as it were, from hunting in the field, and fill the stomach of the soul, so as to be able to announce things to come to your son placed before you, to wit to the people you have taken in charge.&#160; But one who prophesies anything of is already in the dark as to this world; for it is assuredly right and fit that he whose senses are bright inwardly through intelligence should see less through concupiscence here below.

Take, therefore, these things to yourselves; and, if you know yourselves to be such as I have said, you need not at all doubt of our esteem.&#160; I also find your Blessedness rejoicing if you bear the name of &#8220;a gluttonous man&#8221; along with the world&#8217;s Creator.&#160; As to this I briefly comment thus; that, if you are called so falsely, you do truly bear this name along with the world&#8217;s Creator; but, if it is true of you, who can doubt that it was false of Him?&#160; A like name does not avail to acquit you, if the cause for it is unlike.&#160; For even the thief who was condemned to die endured the cross with Him; but a like crucifixion did not acquit him whom his own guilt bound.&#160; But now I beseech with all the prayers I can offer that not the name only, but the cause for it, may join your most holy Fraternity to our Creator.

Further, your Holiness in your letters rightly praises feasts which are made with the intention of bestowing charity.&#160; But yet you should know that they then truly proceed from charity, when at them the lives of the absent are not backbitten, no one is censured in derision, and no idle tales about secular affairs, but the words of sacred reading, are heard; when the body is not pampered more than is needful, but only its weakness refreshed, that it may be kept in health for the practice of virtue.&#160; If, then, you thus conduct yourselves in your feasts, I own that you are masters of abstinence.

As to your alleging to me the testimony of the apostle Paul, where he says, Let not him that eateth not judge him that eateth (Rom. xiv. 3), I think that this was altogether out of place, seeing both that I am not one that eateth not, and also that Paul did not here mean to say that the members of Christ, who are mutually bound to each other in His body, that is to say in his Church, with the bond of charity, should have no care whatever for each other.&#160; If, indeed, I had nothing to do with thee, nor thou with me, I should rightly be compelled to hold my peace, lest I should blame one whom I could not mend.&#160; This precept, then, was given only with reference to persons who go about to judge those who have not been committed to their care.&#160; But now that we, by the ordering of, are one, we should be much in fault were we to pass over in silence what calls for our correction.&#160; Lo, thy Fraternity has taken it amiss to have been blamed by me about feasts, while I, who surpass thee in my position, though not in my life, am ready to be found fault with by all, and by all to be amended.&#160; And him only do I esteem to be a friend to me, through whose tongue I wipe off the stains of my soul before the appearance of the strict judge.

But as to what you say, most sweet brother, about your being unable to read because of the pressure of tribulations upon you, I think this avails little for your excuse, since Paul

says, Whatsoever things are written are written for our instruction, that we through patience and comfort of the Scriptures might have hope (Rom. xv. 4).&#160; If, then, holy Scripture has been prepared for our comfort, we ought by so much the more to read it as we find ourselves the more wearied under the burden of tribulations.&#160; But if we are to rely only on that sentence which you quote in your letter, wherein the says, When they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you (Matth. x. 19), I say that Holy Scriptures have been given us in vain, if, being filled with the Spirit, we have no need of external words.&#160; But, dearest brother, trusting in  without doubt, when we are straightened in a time of persecution, is one thing; what we ought to do when the Church is at peace is another.&#160; For it is our duty, through this same Spirit, to learn by reading now what we may be able to shew forth also in suffering, should cause arise.

Now, I rejoice exceedingly that you declare in your letter that you are giving attention to exhortation.&#160; For thus I know that you are wisely fulfilling the duties of your position, if you take pains to draw others also to your Maker.&#160; But your saying in the same sentence that you are not like me saddens me at once, after I had begun to rejoice, since I think that it is in derision that you give me praises which in truth I do not recognize as due.&#160; However, I give thanks to Almighty that through you heretics are being recalled to holy Church.&#160; But it is needful for you to have a care that those also who are contained in the bosom of holy Church live so that they be not her adversaries through their evil lives.&#160; For, if they give themselves not to heavenly desires, but to earthly lusts and pleasures, sons of strangers are being nourished in her bosom.

Now as to your declaring that you cannot possibly be ignorant of the degrees of ecclesiastical rank, I too fully know them with regard to you; and I am therefore much distressed that, if you knew the order of things, you have failed, to your greater blame, in knowing it with regard to me.&#160; For, after letters had been addressed to your Blessedness by my predecessor and myself in the cause of the archdeacon Honoratus, then, the sentence of both of us being set at nought, the said Honoratus was deprived of the rank belonging to him.&#160; Which thing if any one of the four patriarchs had done, such great contumacy could by no means have been allowed to pass without the most grievous offence.&#160; Nevertheless, now that your Fraternity has returned to your proper position, I do not bear in mind the wrong done either to myself or to my predecessor.

But as to your saying that what has been handed down and guarded by my predecessors ought to be observed in our times also, far be it from me to infringe in any church the statutes of our ancestors with regard to my fellow priests, since I do myself an injury if I disturb the rights of my brethren.&#160; But when your accredited messengers arrive, I shall know the rights of the case between you and the aforesaid archdeacon Honoratus; and my own personal examination of it will shew you that, if you have the support of justice on your side, you will sustain no injury from me; as indeed you never have done.&#160; But in case justice supports the plea of the often-before-named Honoratus, I will shew by my acquittal of him that in judgment I have no knowledge even of persons whom I knew.

Concerning the article of excommunication which, if I may say so, was of necessity added to our letters (though even the second and the third time with a condition interposed), your Blessedness complains unreasonably, since the apostle Paul says, Having in a readiness to revenge all disobedience (2 Cor. x. 6).&#160; But let these things pass:&#160; let us return to what concerns us now.&#160; For, if the lord Natalis acts as he should do, I cannot but be friends with him, knowing how much I am a debtor to his affection.