with stripes for their faults, and yet they design to make those whom they chastise their heirs, and preserve their possessions [pg 052] for those whom they seem to visit in wrath. This charity is, therefore, to be kept in mind, and it dictates the measure of the punishment, so that the mind may do nothing beyond the rule prescribed by reason. You will add to this, how men are to restore those things which they have stolen from the church. But let not the Church take more than it has lost of its worldly possessions, or seek gain from vanities.Augustine's Fourth Question.--Whether two full brothers may marry two sisters, who are of a family far removed from them? Gregory answers.--Most assuredly this may lawfully be done; for nothing is found in Holy Writ on this matter that seems to contra-
dict it.
Augustine's Fifth Question.--To what degree may the faithful marry with their kindred? and is it lawful to marry a stepmother or a brother's wife?
Gregory answers.--A certain secular law in the Roman commonwealth allows, that the son and daughter of a brother and sister,125 or of two full brothers, or two sisters, may be joined in matrimony; but we have found, by experience, that the offspring of such wedlock cannot grow up; and the Divine law forbids a man to "uncover the nakedness of his kindred." Hence of necessity it must
be the third or fourth generation of the faithful, that can be lawfully joined in matrimony; for the second, which we have mentioned, must altogether abstain from one another. To marry with one's stepmother is a heinous crime, because it is written in the Law, "Thou shalt not uncover the nakedness of thy father:" now the son, indeed, cannot uncover his father's nakedness; but in regard that it is written, "They twain shall be one flesh," he that presumes to uncover the nakedness of his stepmother, who was one flesh with his father, certainly uncovers the nakedness of his father. It is also prohibited to marry with a sister-in-law, because by the former union
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she is become the brother's flesh. For which thing [pg 053] also John the Baptist was beheaded, and obtained the crown of holy martyrdom. For, though he was not ordered to deny Christ, and it was not for confessing Christ that he was killed, yet inasmuch as the same Jesus Christ, our Lord, said, "I am the Truth," because John was killed for the truth, he also shed his blood for Christ.
But forasmuch as there are many of the English, who, whilst they were still heathens, are said to have been joined in this unholy union, when they attain to the faith they are to be admonished to abstain, and be made to know that this is a grievous sin. Let them fear the dread judgement of God, lest, for the gratification of their carnal desires, they incur the torments of eternal punishment. Yet they are not on this account to be deprived of the Communion of the Body and Blood of Christ, lest they should seem to be punished for those things which they did through ignorance before they had received Baptism. For in these times the Holy Church chastises some things with zeal, and tolerates some in mercy, and is blind to some in her wisdom, and so, by forbearance and blindness often suppresses the evil that stands in her way. But all that come to the faith are to be admonished not to presume to do such things. And if any shall be guilty of them, they are to be excluded from the Communion of the Body and Blood of Christ. For as
the offence is, in some measure, to be tolerated in those who did it through ignorance, so it is to be rigorously punished in those who
do not fear to sin knowingly.
Augustine's Sixth Question.--Whether a bishop may be consecrated without other bishops being present, if there be so great a distance between them, that they cannot easily come together?
Gregory answers.--In the Church of England, of which you are as yet the only bishop, you cannot otherwise ordain a bishop than in the absence of other bishops. For when do bishops come over from Gaul, that they may be present as witnesses to you in ordaining a bishop? But we would have you, my brother, to ordain bishops in such a manner, that the said bishops may not be far [pg 054] asunder, to the end that there be no lack, but that at the ordination of a bishop other pastors also, whose presence is of great benefit, should easily come together.126 Thus, when, by the help of God, bishops shall have been ordained in places near to one another, no ordination of a bishop is to take place without assembling three or four bishops. For, even in spiritual affairs, we
may take example by the temporal, that they may be wisely and discreetly conducted. For surely, when marriages are celebrated in the
world, some married persons are assembled, that those who went before in the way of matrimony, may also partake in the joy of the new union. Why, then, at this spiritual ordinance, wherein, by means of the sacred ministry, man is joined to God, should not such persons be assembled, as may either rejoice in the advancement of the new bishop, or jointly pour forth their prayers to Almighty God for his preservation?
Augustine's Seventh Question.--How are we to deal with the bishops of Gaul and Britain?
Gregory answers.--We give you no authority over the bishops of Gaul, because the bishop of Arles received the pall127 in the old times of my predecessors, and we must by no means deprive him of the authority he has received. If it shall therefore happen, my brother, that you go over into the province of Gaul, you are to concert with the said bishop of Arles, how, if there be any faults among the bishops, they may be amended. And if he shall be lukewarm in keeping up discipline, he is to be [pg 055] fired by your zeal; to whom we have also written, that aided by the presence of your Holiness in Gaul, he should exert himself to the utmost, and put away from the behaviour of the bishops all that is opposed to the command of our Creator. But you shall not have power to
go beyond your own authority and judge the bishops of Gaul, but by persuading, and winning them, and showing good works for
them to imitate, you shall recall the perverted to the pursuit of holiness; for it is written in the Law, "When thou comest into the standing corn of thy neighbour, then thou mayest bruise the ears with thine hand and eat; but thou shalt not move a sickle unto thy neighbours' standing corn."128 For thou mayest not apply the sickle of judgement in that harvest which thou seest to have been committed to another; but by the influence of good works thou shalt clear the Lord's wheat of the chaff of its vices, and convert it by exhortation and persuasion in the body of the Church, as it were, by eating. But whatsoever is to be done by authority, must be transacted with the aforesaid bishop of Arles, lest that should be omitted, which the ancient institution of the fathers has appointed.129 But as for all the bishops of Britain, we commit them to your care, that the unlearned may be taught, the weak strengthened by persuasion, and the perverse corrected by authority.
Augustine's Eighth Question.--Whether a woman with child ought to be baptized? Or when she has brought forth, after what time she may come into the church? As also, after how many days the infant born may be baptized, lest he be prevented by death? Or
how long after her husband may have carnal knowledge of her? Or whether it is lawful for her to come into the church when she has her courses, or to receive the Sacrament of Holy Communion? Or whether a man, under certain circumstances, may come into the church before he has [pg 056] washed with water? Or approach to receive the Mystery of the Holy Communion? All which things
are requisite to be known by the ignorant nation of the English.
Gregory answers.--I do not doubt but that these questions have been put to you, my brother, and I think I have already answered you therein. But I believe you would wish the opinion which you yourself might give and hold to be confirmed by my reply also. Why should not a woman with child be baptized, since the fruitfulness of the flesh is no offence in the eyes of Almighty God? For
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when our first parents sinned in Paradise, they forfeited the immortality which they had received, by the just judgement of God. Because, therefore, Almighty God would not for their fault wholly destroy the human race, he
