Gregory to Theoctista, &c.
We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times.
I have to inform you, however, that I have learnt from the report of certain persons how that, owing to the levity of the people, a tumult of detraction has arisen against you. And I hear that your Excellency has consequently been distressed with no slight vexation. If this is so, I wonder much why the words of men on earth should agitate you, who have fixed your heart on heaven. For the blessed Job, when his friends who had come to console him had broken out into rebuke, said, For behold my witness is in heaven, and he that knows me is on high (Job xvi.20). For one who has the witness of his life in heaven ought not to be afraid of the judgments of men on earth. Paul also, a leader of good men, says, Our glory is this, the testimony of our conscience (2 Cor. i.12). And he says again, Let every man prove his own work, and so shall he have glory in himself, and not in another (Gal. vi.4). For, if we are rejoiced by praises and broken down by detractions, we have set our glory not in ourselves, but in the mouth of others. And indeed the foolish virgins took no oil in their vessels, but the wise ones took oil in their vessels with their lamps (Matth. xxv.). Now our lamps are good works; of which it is written, Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven (Matth. v.16). And we then take oil in our vessels with our lamps, when we seek not the splendour of glory for our good deeds from the adulation of our neighbours, but preserve it in the testimony of our conscience. And in regard to all that is said of us outwardly we ought to recur to the secrets of our soul. Although all should revile us, yet he is free whom conscience accuses not, while, even though all should praise, one cannot be free, if conscience accuses him. Whence the Truth says concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? (Matth. xi.7). And this in truth is said in the way of negation, not of assertion, since it is added, But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses (Ibid.8). For although, according to the truth of the Gospel, John was clothed in rough raiment, yet the signification is that they wear soft clothing who are delighted by adulations and praises. And it is denied that John was a reed shaken with the wind, inasmuch as no breath from any human mouth bent the fortitude of his mind. For we, if we are lifted up by praises, or cast down by revilings, are a reed shaken with the wind. But far be this, far be it from the heart of your Excellency. I know that you read studiously the teacher of the Gentiles, who says, I, if I yet pleased men, should not be the servant of Christ (Gal. i.10).
If, however, any even slight sadness has arisen in your mind from this cause, I believe that Almighty God has kindly allowed this to be the case. For not even to His elect in this life has He promised the joys of delight, but the bitternesses of tribulation; so that, after the manner of medicine, they may be restored through a bitter cup to the sweetness of eternal salvation. For what says He? The world shall rejoice and ye shall lament (Joh. xvi.20). With what hope? With what promise? A little afterwards it is added, I will see you again, and your heart shall rejoice, and your joy no man shall take from you (Ibid.22). Hence again He says to His disciples, In your patience shall ye possess your souls (Luke xxi.19).
Consider, I pray you, where patience would be, if there were nothing to be endured. I suspect that there is no Abel without having a Cain for his brother. For if the good were without the bad, they could not be perfectly good, since they would not be purged: and the very society of the bad is the purgation of the good. There were three sons of Noe in the ark, one of whom was a derider of his father, who, though in himself he was blessed, still received a sentence of condemnation in his son. Abraham had two sons before he took Cethura to wife; and yet his carnal son persecuted the son of promise (Genes. ix.). This the great teacher expounds, saying, As he who is after the flesh persecuted him that is after the Spirit, even so it is now (Gal. iv.29). Isaac had two sons; but one, who was spiritual, fled before the threats of his carnal brother. Jacob had twelve sons, but one, who lived uprightly, was sold by ten into Egypt. In the case of the prophet David, because there was in him what should have been purged, it was brought to pass that he suffered under a son's persecution. The blessed Job says of the society of the reprobate, I have been a brother to dragons, and a companion to owls (Job xxx.29). To Ezekiel the Lord says, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among scorpions (Ezek. ii.6). Among the twelve apostles there was one reprobate, that there might be one by whose persecution the eleven might be tried. The Prince of the apostles speaks thus to his disciples, He delivered just Lot, oppressed by the injury and conversation of the wicked. For in seeing and hearing he was just, dwelling among those who from day to day vexed the soul of the just one with their unrighteous deeds (2 Pet. ii.7, 8). Paul also the apostle writes to his disciples, saying, In the midst of a crooked and perverse nation, among whom ye shine as luminaries in the world, holding fast the word of life (Philip. ii.15).
Seeing then that we know from the witness of Scripture that in this life the good cannot be without the bad, your Excellency ought by no means to be disturbed by the voices of fools, especially as there is then sure confidence in Almighty God, when for well-doing any adversity is given us in this world in order that a full reward may be reserved for us in the eternal retribution. Whence also in the holy Gospel the Truth says, Blessed shall ye be when men shall say all manner of evil against you falsely for my name's sake (Matth. v.11). And for our consolation He deigned to adduce as an example His own reproaches, saying, If they have called the master of the house Beelzebub, how much more them of his household (Ibid. x.25).
But there are many who perhaps praise the life of the good more than they ought; and, lest any elation should creep in from praise, Almighty God allows bad men to break out into slander and objurgation, in order that, if any sin springs up in the heart from the mouth of them that praise, it may be choked by the mouth of them that revile. Hence it is, then, that the teacher of the Gentiles testifies that he continues in his preaching through evil report and good report (2 Cor. vi.8); saying also, As deceivers and yet true. If then there were such as laid an evil report on Paul, and called him a deceiver, what Christian now should account it a hard thing in behalf of Christ to hear injurious words? Moreover we know of how great virtue was the precursor of our Redeemer, who in Holy Writ is called not only more than a prophet, but even an angel: and yet, as the history of his death testifies, after his death his body was burnt by his persecutors  . But why say we these things of holy men? Let us speak of the Holy of holies Himself, that is of God Who was made man for us, Who before His death heard the injurious charge that He had a devil, and after His death was called a deceiver by His persecutors, when one said, We know that that deceiver said, After three days I will rise again (Matth. xxvii.63). How much, then, must we sinners needs bear from the tongues and hands of wicked men, we who are to be judged at the coming of the eternal Judge, if He Who will even come as Judge endured so much both before and after His death?
These things, most sweet and excellent daughter, I have briefly said, lest, as often as thou hearest of foolish men speaking in derogation of thee, thou shouldest be touched by even the least sadness of heart. But, seeing that this very murmuring of foolish men cannot be allayed by quiet reason, I hold it to be sin if the doing of what can be done is neglected. For, when we appease insane minds, and bring them back to a healthy state, we ought by no means to cause them offence. For there are some offences that are to be altogether despised; but there are some which, when they can be avoided without guilt, are not to be despised, lest there be guilt in keeping them alive. We learn this from the preaching of the sacred Gospel; since, when the Truth said, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matth. xv.11), and the disciples replied saying, Knowest thou that the Pharisees were offended after they heard this saying? (Ibid.12), straightway He replied, Every plant which my heavenly Father hath not planted shall be rooted up. Let them alone; they be blind, and leaders of the blind (Ibid.13). And yet, when tribute was demanded, He first gave a reason why tribute should not be paid, and forthwith subjoined, Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a stater. That take, and give unto them for me and for thee (Matth. xvii.26). Why is it that of some who were offended it is said, Let them alone; they are blind, and leaders of the blind; and that to others, lest they should be offended, tribute is paid by the Lord, even though not due? Why is it that He allowed one offence to remain, but forbade another to be caused to others? Why, but that He might teach us on the one hand to despise offences which implicate us in sin, but on the other to mitigate in all ways those which we can appease without sin?
Wherefore your Excellency, God protecting you, may, with great quietness, turn aside the offences of bad men. For the chief of them you should of your own accord call to you privately and give them reasons, and anathematize certain wrong points which they suppose to be held by you. And if too, as it is said may be the case, they suspect such anathema to be insincere, you should confirm it even by an oath, averring that you do not hold, and never have held, those points. Nor let it seem beneath you to satisfy them in such a way; nor let there be in your mind any feeling of disdain against them on account of your imperial race. For we are all brethren created by the power of one Emperor, and redeemed by His blood. And so we ought not in anything to despise our brethren, however poor and abject.
For certainly Peter had received power in the heavenly kingdom, so that whatever he should bind or loose on earth should be bound or loosed in heaven; he walked on the sea, he healed the sick with his shadow, he slew sinners with his word, he raised the dead by his prayer. And because by the admonition of the Spirit he had gone in to Cornelius the Gentile, a question was raised against him by the believers as to why he had gone in among Gentiles and eaten with them, and why he had received them in baptism. And yet this first of the apostles, filled with such gifts of grace, supported by such power of miracles, replied to the complaint of the believers, not by power but by reason, and explained the case to them in order; how he saw a certain vessel, as it had been a sheet, in which were four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air, let down from heaven, and heard a voice saying, Arise, Peter; kill and eat (Acts xi.5 seq.); how three men came to him calling him to Cornelius; how the Holy Spirit bade him go with them; how the same Holy Spirit who had been wont to come on those baptized in Judea after baptism, came on the Gentiles before baptism. For if, when he was blamed by the believers, he had paid regard to the authority which he had received in Holy Church, he might have replied that the sheep should not dare to find fault with the shepherd to whom they had been committed. But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and even produced witnesses to defend him from blame, saying, Moreover these six brethren accompanied me (Acts xi.12). If, then, the pastor of the Church, the Prince of the Apostles, who singularly did signs and miracles, disdained not, in defending himself from blame, humbly to give a reason, how much more ought we sinners, when we are blamed for anything, to pacify those who blame us by giving a reason humbly!
For to me, as you know, when I was resident at the footsteps of my lords in the royal city, many used to come of those who were accused with respect to the aforesaid points. But I declare, my conscience bearing me witness, that I never found in them any error, any pravity, or anything of what was said against them. Whence also I took care, despising report, to receive them familiarly, and rather to defend them from their accusers. For it used to be said against them that under pretext of religion they dissolved marriages; and that they said that baptism did not entirely take away sins; and that, if any one did penance for three years for his iniquities, he might afterwards live perversely; and that, if they said under compulsion that they anathematized anything for which they were blamed, they were by no means holden by the bond of anathema. Now if there are any who undoubtedly hold and maintain such views, there is no doubt that they are not Christians. And such both I, and all catholic bishops, and the universal Church, anathematize, because they think what is contrary to the truth, and speak what is contrary. For, if they say that marriages should be dissolved for the sake of religion  , be it known that, though human law has conceded this, yet divine law has forbidden it. For the Truth in person says, What God hath joined together let not man put asunder (Matth. xix.6). He says also, It is not lawful for a man to put away his wife saving for the cause of fornication (Ibid.9). Who then may contradict this heavenly legislator? We know how it is written, Two shall be one flesh (Matth. xix.5; 1 Cor. vi.16; Gen. ii.24). If, then, a man and wife are one flesh, and a man puts away his wife for the sake of religion, or a woman her husband while he remains in this world, even though perchance he turns aside to unlawful deeds, what is this conversion  , in which one and the same flesh on the one part passes to continence and on the other part remains in pollution? If, however, it should suit both to lead a continent life, who may dare to accuse them, since it is certain that Almighty God, who has granted what is less, has not forbidden what is greater? And indeed we know of many holy persons who have both previously led continent lives with their consorts, and have afterwards passed over to the rules of holy Church. For in two ways holy men are accustomed to abstain even from lawful things. Sometimes that they may increase their merits before Almighty God; but sometimes that they may wipe away the sins of their former life. For when the three children who were brought under obedience to the Babylonian King, asked for pulse for food, being unwilling to make use of the king's meat, it was not because it would have been sin in them to eat what God had created. They were unwilling, then, to take what it was lawful for them to take, that their virtue might increase through continence. But David, who had taken to himself another man's wife, and had been sorely scourged for his fault, desired long afterwards to drink water from the cistern of Bethlehem; which when his bravest soldiers had brought to him, he refused to drink it, and poured it out as a libation to the Lord. For it was lawful for him to drink it, had he been so minded; but, because he remembered having done what was unlawful, he laudably abstained even from what was lawful. And he, who to his guilt previously feared not that the blood of dying soldiers should be shed, afterwards considered that, were he to drink the water, he would have shed the blood of living soldiers, saying, Shall I drink the blood of these men who have put their lives in jeopardy (1 Chron. xi.19)? Accordingly, when good husbands and wives desire either to increase merit or to do away with the faults of previous life, it is lawful for them to bind themselves to continence and to aspire to a better life. But, if the wife does not follow after the continence which the husband aspires to, or the husband refuses that which the wife aspires to, it is not lawful for wedlock to be cut asunder, seeing that it is written, The wife hath not power of her own body, but the husband; and the husband hath not power of his own body, but the wife (1 Cor. vii.4).
But, if there are any who say that sins are only superficially put away in baptism, what can be more against the faith than such preaching, whereby they would fain undo the very sacrament of faith, wherein principally the soul is bound to the mystery of heavenly cleanness, that, being completely absolved from all sins, it may cleave to Him alone of Whom the Prophet says, But it is good for me to cleave to God (Ps. lxxii.28  )? For certainly the passage of the Red Sea was a figure of holy baptism, in which the enemies behind died, but others were found in front in the wilderness. And so to all who are bathed in holy baptism all their past sins are remitted, since their sins die behind them even as did the Egyptian enemies. But in the wilderness we find other enemies, since, while we live in this life, before reaching the country of promise, many temptations harass us, and hasten to bar our way as we are wending to the land of the living. Whosoever says, then, that sins are not entirely put away in baptism, let him say that the Egyptians did not really die in the Red Sea. But, if he acknowledges that the Egyptians really died, he must needs acknowledge that sins die entirely in baptism, since surely the truth avails more in our absolution than the shadow of the truth. In the Gospel the Lord says, He that is washed needeth not to wash, but is clean every whit (Joh. xiii.10). If, therefore, sins are not entirely put away in baptism, how is he that is washed clean every whit? For he cannot be said to be clean every whit, if he has any sin remaining. But no one can resist the voice of the Truth, He that is washed is clean every whit. Nothing, then, of the contagion of sin remains to him whom He Himself who redeemed him declares to be clean every whit.
But, if there are any who say that penance is to be done for sin during any three years, and that after the three years one may live in pleasures, these know neither the preaching of the true faith nor the precepts of sacred Scripture. Against these the excellent preacher says, He that soweth in his flesh shall of the flesh also reap corruption (Galat. vi.8). Against these he says again, They that are in the flesh cannot please God (Rom. viii.8); where he subjoins to his disciples, But ye are not in the flesh, but in the Spirit.
Now they are in the flesh who live in carnal pleasures. Against them it is said, Neither shall corruption possess incorruption (1 Cor. xv.50). But, if they say that a short season of penitence may suffice against sin, so that one may be allowed to return again to sin, rightly does the sentence of the first pastor hit them, when he says, It is happened unto them according to the true proverb; The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire (2 Pet. ii.22). For great is the efficacy of penitence against sin; but only if one persevere in this penitence. For it is written, He that shall persevere unto the end, the same shall be saved (Matth. x.22: xxiv.13). Hence again it is written, He that is baptized from a dead body, and toucheth it again, what availeth his washing? (Ecclus. xxxiv.30  ). Now a dead body is every perverse work, which draws a man to death, because he lives not in the life of righteousness. He, then, is baptized from a dead body, and again touches it, who deplores the bad works which he remembers having done, but after his tears entangles himself in the same again. Washing, therefore, from such dead body avails not any soul that does again what it has bemoaned, and rises not through the lamentations of penitence to the rectitude of righteousness. For to do penance truly is not only to bemoan what has been committed, but also to decline from what has been bemoaned.
But, if there are any who say that, if any one shall have anathematised anything under compulsion of necessity, he is not held by the bond of the anathema, these are themselves witnesses that they are no Christians. For they think by vain attempts to loose the binding of holy Church, and hereby neither do they account as real the absolution of holy Church which she offers to the faithful, if they think that her binding is of no avail. Against such as these dispute should be no longer held, since they ought to be altogether scorned and anathematised; and whence they think to elude the truth, thence let them in reality be bound in their sins.
If, then, there are any who under the Christian name dare either to preach, or to hold silently in their own minds, the points of error which we have spoken of above, these undoubtedly we both have anathematised and do anathematise. Yet, as I have said before, in those who used to come to me in the royal city I observed no error at all as to any one of the aforesaid points, nor do I think there was any. For, if there had been, I should have observed it. However, since there are many of the faithful who are inflamed with unwise zeal, and often, while they attack certain persons as though they were heretics, themselves make heresies, consideration should be had for their infirmity, and, as I have said before, they should be appeased with reason and gentleness. For indeed they are like unto those of whom it is written, I bear them record, that they have a zeal of God, but not according to knowledge (Rom. x.2). Wherefore your Excellency, who live incessantly in reading, in tears, and in alms, should, as I have requested, appease their unwisdom by gentle exhortations and replies, that not only in yourself, but also in them, you may find the glory of eternal retribution. All this my exceeding love has induced me to say to you, since I think that your joy is my gain, and your sadness my loss. May Almighty God guard you with heavenly grace, and, keeping safe the Piety of our lord and the Tranquillity of our most pious lady, prolong your life for the education of the little lords.
 Sister of the emperor Mauricius, and governess of the imperial children. See also I. 5, VII. 26. This long letter to her was called forth by her having complained to Gregory of erroneous views in matters of religion being imputed to her at Constantinople, for which she seems to have been maligned in certain quarters. In his reply, with his habitual courtesy, he takes for granted that such imputations were unfounded, though the pains he takes to combat the errors with which she was charged may perhaps suggest the idea of his not being in his heart quite assured of her soundness. The whole letter, both for its tone and for its style of argumentation, is very characteristic of the writer.  Cf. Theodoret, Eccles. Hist. lib. ii. c. 6, where this is told: "asseruerunt arcam Joannis Baptistæ, et ossibus combustis dissiparunt cinerem."  Religionis, in the sense of monastic life.  Conversio, in the usual sense of embracing monastic life.  In English Bible, lxxiii. 28.  In English Bible, xxxiv. 25.
 Cf. Theodoret, Eccles. Hist. lib. ii. c. 6, where this is told: "asseruerunt arcam Joannis Baptistæ, et ossibus combustis dissiparunt cinerem."
 Religionis, in the sense of monastic life.
 Conversio, in the usual sense of embracing monastic life.
 In English Bible, lxxiii. 28.
 In English Bible, xxxiv. 25.