Epistle CVI. To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops 65 . Gregory to Syagrius of Augustodunum ( Autun ), Etherius of Lugdunum ( Lyons ), Virgilius of Aretale ( Arles ), and Desiderius of Vienna ( Vienne ), bishops of Gaul.  A paribus . Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself.  And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may be able to be what we are called.  Let nothing divide us from the citadel of our Head, lest, if we refuse to be His members, we be left apart from Him, and wither like branches cast off from the vine.  Wherefore, that we may be counted worthy to be the dwelling-place of our Redeemer, let us abide in His love with entire earnestness of mind.  For He Himself says, He that loveth me will keep my word, and my Father will love him, and we will come unto him, and make our abode with him ( Joh. xiv. 23 ).  But, since we cannot keep close to the author of all good, unless we cut away from us covetousness, which is the root of all evil, we therefore by these present writings (which associate us together mutually as in the alternate discourse of a wished for visitation) approach your Fraternity in accordance with apostolic institutes, that, leaning on the rules of the Fathers and the Lord’s commands, we may banish from the temple of faith avarice, which is the service of idols, so as to suffer nothing hurtful, and nothing disorderly, to be in the house of the Lord. I apprize you to wit, that we have long heard it currently reported how that in the regions of Gaul sacred orders are conferred through simoniacal heresy.  And we are affected with sorrowful disgust, if money has any place in ecclesiastical offices, and that which is sacred is made secular.  Whosoever, then, sets himself to buy this thing by the giving of a price, having regard not to the office but to the title, covets not to be a priest, but only to be called one.  What forsooth?  What comes of this but that there is no trial of a man’s conduct, no carefulness about his moral character, no enquiry into his life, but that he only is counted worthy who has the means to give a price?  Hence it ensues, if the matter be weighed in a true balance, that, while one wickedly makes haste to snatch a place of utility with a view to vain glory, he is all the more unworthy from the very fact of his seeking dignity.  Moreover, as one who refuses when invited and flies when sought should be brought up to the sacred altar, so one that sues of his own accord and pushes himself forward importunately should without doubt be repelled.  For whoever thus strives to climb to higher places, what does he but decrease in increasing, and in rising outwardly sink low inwardly?  Wherefore, dearest brethren, in ordaining priests let sincerity prevail, let there be simple consent without venality, let a pure election be preferred, so that advancement to the highest place of the priesthood may be believed to be due, not to the suffrage of sellers, but to the judgment of God.  For that it is a grievous crime to wish to procure or to sell the gift of God for a price evangelical authority is witness ( Matth. xxi .). For, when our Lord and Redeemer went into the temple, He overthrew the seats of them that sold doves.  What else is it to sell doves but to receive a price for the laying on of hands, and to put to sale the Holy Spirit whom Almighty God gives to men?  And that the priesthood of such as do so falls before the eyes of God is plainly signified by the overthrowing of the seats.  And yet the perverseness of this iniquity still puts forth its strength.  For it drives those to sell whom it deceives into buying.  And, while attention is not paid to what is enjoined by the divine voice, Freely ye have received, freely give ( Matth. x. 8 ), it is brought to pass that it increases, and becomes doubled in one and the same contagion of sin, to wit of the buyer and of the seller.  And, it being well known that this heresy crept into the Church with a pestiferous root before all others, and was condemned in its very origin by apostolic detestation, why is it not guarded against?  Why is it not considered that blessing is turned into a curse to him who is promoted to the end that he may become a heretic? For the most part, then, the adversary of souls, when unable to insinuate into them what is wrong on the face of it, endeavours to supplant them by throwing over it as it were a show of piety, and persuades them, perhaps, that money ought to be received from those who have it, so that there may be wherewith to give to those who have it not, if only he may even so infuse mortal poisons concealed under the appearance of almsgiving.  For neither would the hunter deceive the wild beast, nor the fowler the bird, nor the fisherman catch the fish, if the former were to set their snares in open view, or if the latter had not his hook hidden by the bait.  By all means, then, the cunning of the enemy is to be feared and guarded against, lest those whom he cannot subvert by open temptation he should succeed in slaying more cruelly by a hidden weapon.  For indeed it is not to be accounted almsgiving if that be dispensed to the poor which is got by unlawful dealings, since he who with this intention receives amiss as though with the view of dispensing well is the worse for it rather than the better.  The alms that please the eyes of our Redeemer are not those that are gathered together in unlawful ways and from iniquity, but such as are bestowed out of what has been granted to us and well acquired.  Hence this also is certain, that, though monasteries or hospitals or aught else be built with the money given for sacred orders, it profits not for reward; since, when one that is perverse and a buyer of dignity is transferred to a holy place, and constitutes others after the likeness of himself for a consideration given, he destroys more by his evil administration than he who has received money from him for ordination can build up.  That we should not, then, try to get anything with sin under pretence of almsgiving we are plainly warned by Holy Scripture, which says, The sacrifices of the impious are abominable which are offered of wickedness ( Prov. xxi. 27 ).  For whatever in God’s sacrifice is offered of wickedness appeases not, but provokes, the anger of Almighty God.  Hence again it is written, Honour the Lord from thy just labours ( Prov. iii. 9 ).  Whoso, then, takes evilly that he may, as he supposes, give well, it is evident without doubt that he honours not the Lord.  Hence also it is said through Solomon, Whoso offers a sacrifice of the substance of the poor is as though he slew a son in his father’s sight ( Ecclus. xxxiv. 24 ).  Now let us consider how great is a father’s grief if his son be killed in his sight:  and hence we easily understand how much God is grieved when a sacrifice is given Him out of pillage.  Exceedingly to be shunned then, most beloved brethren, is the perpetration of the sins of simoniacal heresy under pretence of almsgiving.  For it is one thing to do alms on account of sins, but another to commit sins on account of alms. This also, which has reached our ears, we include as worthy of no dissimilar detestation; that some persons, inflated with desire of dignity, are tonsured on the death of bishops, and from being laymen are suddenly made priests, and shamelessly snatch at the leadership of religious life, not having as yet even learnt to be soldiers.  What good do we suppose these will do their subjects, who, before touching the threshold of discipleship, fear not to occupy the place of mastership?  In such a case it is needful that, even though any one were of unquestioned merit, he should be exercised in ecclesiastical offices by passing through distinct orders.  He should see what he is to imitate, he should be formed into the shape he is to retain, so that afterwards he may not err, when chosen for shewing the way of life to the erring.  He should, then, be polished long by religious meditation, that he may be well-pleasing, and so shine as a candle placed on a candlestick that the adverse force of winds driving against the kindled flame of erudition may not extinguish it, but increase it.  For, since it is written, That one should first be proved, and so minister ( 1 Tim. iii. 10 ), much more ought he first to be proved who is taken as an intercessor for the people, lest bad priests should become the cause of the people’s ruin.  There can therefore be no excuse, no defence against this, since it is clearly known to all how solicitous about diligent attention to this matter is the holy and excellent teacher, who forbids that a novice should accede to sacred orders ( 1 Tim. iii .).  But, as then one was called a novice who had been newly planted in the conversation of the holy faith, so one is now to be held to be a novice who, having been suddenly planted in the habit of religion, creeps on to canvass for sacred dignities.  Orders, then, should be risen to in an orderly way:  for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it.  And, seeing that the same apostle teaches his disciple, among other directions with regard to sacred orders, that hands are to be laid hastily on no man ( 1 Tim. v .), what can be more hasty or what more headlong than to begin at the top, and that a man should commence by being a bishop before he has been a minister?  Whosoever, then, desires to obtain priesthood, not for the pomp of elation but for doing good, let him first measure his own strength with the burden he is to undergo, that, if unequal to it, he may abstain, and also approach it with fear, even if he thinks himself sufficient for it. Further, it will not be beside the mark, if, in addition to the argument from rational beings we draw one from our use of irrational things.  For timber suitable for buildings is cut from forests, and yet the weight of the building is not imposed on them while they are yet green, or till a delay of many days has dried their greenness, and rendered them fit for necessary use.  And, if by any chance this precaution is neglected, they are soon broken by the mass imposed upon them, and the material provided for support begets ruin. For hence also medical men, whose care is for the body, do not offer certain remedies to him that needs them while recently concocted, but leave them to be macerated for some time.  For, should any one give them immaturely, there is no doubt that the means of health become a cause of danger.  Let them learn, therefore, let priests in their office learn, those namely to whom the cure of souls is entrusted, to observe what men of various arts under the teaching of reason attend to, and restrain themselves from ambition, if not of fear, yet at any rate of very shame. But, lest perchance any one should still wish to defend himself on the pretext of an evil custom, let the discretion of your Fraternity restrain them with the rein of reason, and not allow them to lapse into unlawful doings, since whatever is deserving of punishment ought not to be adduced as an example for imitation, but for correction. Nor, further, can we suffer you to pass over neglectfully this other matter, which alike requires correction.  For of what profit is it to have guarded all besides if through one place pernicious access be afforded to the enemy?  Therefore let women be prohibited from living with those who are constituted in any sacred order.  With regard to them, lest the old enemy of the human race should exult, it must be laid down by the consent of all that they may have no other women with them but those whom the sacred canons include.  And, though this interdiction is perhaps bitter for the time to some, there is no doubt that it will afterwards grow sweet from its very benefit to their souls, if the enemy be overcome in that whereby he might have overcome them. In this part of our solicitude also we must not leave unnoticed what has been ordained by the provision of the Fathers, for the sake of advantage, concerning the holding of councils throughout dioceses.  Wherefore, lest there should be any dissension among brethren, or any fomentation of discord between superiors and subordinates, it is necessary that priests should assemble together, so that there may be discussion about cases that arise, and salutary conference about ecclesiastical observances; to the end that, while things past are corrected and things future regulated, the Almighty Lord may be praised on all sides in one accord by brethren.  Know ye whose presence will be with you, seeing that it is written, Where two or three are gathered together in My name, there am I in the midst of them ( Matth. xviii. 20 ).  If, then, He will vouchsafe to be present where there are two or three, how much more will He not be wanting where many priests have come together?  And indeed it is not unknown what is appointed by the rules of the Fathers as to the holding of a council twice in the year.  But, lest haply any necessity should not allow this rule to be carried out, we decree that still one shall meet, without any excuse allowed, once; so that nothing wrong, nothing unlawful, may be ventured on while a council is being expected.  For commonly, though not from love of justice, yet from fear of enquiry, people abstain from that which it is known may displease the judgment of all.  Let us, most beloved brethren, keep this observance to be left to our posterity; and let us meditate on all that is written in the sacred writings for our instruction, and incite all we can to follow it.  For it is certain that, if with all our heart we attend to these salutary precepts, we escape all taint of vices, since, while we lean on these whereby we are built up, we shut out, no doubt, all place for deception. Therefore for the purposes mentioned above, we desire your Fraternity, God willing, to assemble a synod, and in it, through the mediation of our most reverend brother and fellow-bishop Aregius 66 , and our most beloved son Cyriacus, let all things that are, as we have before said, opposed to the sacred canons, be strictly condemned under the ban of anathema; that is, that any one should presume to give any consideration for acquiring ecclesiastical orders, or receive any for conferring them; or that any one should all at once from a lay condition dare to enter on a place of rule; or that any other women should live with priests but such as are allowed, as aforesaid, by the sacred canons.  Concerning all these things let our most reverend brother the bishop Syagrius, with the whole synod, when our most beloved brother Cyriacus returns to us, take care to send us word of what has been done; in order that, knowing accurately what has been decreed, and with what safeguards and in what manner, we may render thanks without ceasing to Almighty God for your life and manners. 65     This is a circular letter to the metropolitan bishops to prepare them for the general synod which Gregory was anxious should be held in Gaul for checking the simony, and other abuses, continually referred to by him as prevalent there.  Cf. in this book, Epistles XI., CVII., CVIII., CIX., CX.  On a paribus , see I. 25, note 8. 66     Perhaps an error for Syagrius, bishop of Augustodunum ( Autun ), to whom the use of the pallium had been recently conceded on certain conditions, and to whom the assembling of the synod was committed, though he was not thus authorized to take precedence of his metropolitan, the bishop of Lyons.  See Ep. CVIII. and Ep. XI. note 2.  Cyriacus, mentioned below, had been sent specially from Rome to forward and regulate the proceedings (see Ep. CIX., note 2), Aregius of Vapincum being also directed to send Gregory a full report of the proceedings (see Ep. CVII.).  If the intended synod was held at all, it appears to have failed to put a stop to the abuses complained of.  For a year or two later we find Gregory still referring to them, and pressing for a synod to suppress them.  See XI. 55, 56, 57, 59, 60, 63.