Pope Gregory answers: You, my brother, are undoubtedly aware of the customs of the Roman Church. But I want you, if you find in the Roman or Gaul or any other church what is most pleasing to Almighty God, to carefully select it and teach the church of the Angles, which is still inexperienced in the faith, what you think fit to take from these churches. For it is not the place that adorns the works done there, but the good works that adorn the place. Take in every church, therefore, what you think right and pious, and put it all together, and see how the souls of the Angles become accustomed to it.

III. Augustine's Question: Please tell me how a man who robs a church should be punished.

Gregory answers: My brother, judge the punishment of the robber according to the circumstances. There are those who do this with the means to live, and those who are motivated to do so by poverty. Therefore some should be punished with fines, others with scourging; some are harsh, others are more mild. But when the punishment is severe, it is necessary to punish with love, and not with anger, for punishment should correct, and not cast into the fire of hell. We must teach the faithful obedience, as good fathers of their children: for they beat them for their faults in order to raise them up as their heirs, and give all their possessions to those who were formerly severely punished. In the same way, we must always remember about love, and love will prompt us a means for correction, so that we do not invent anything unreasonable. It should be added that they must make up for everything they have stolen from the church; but the Church is forbidden to profit from earthly affairs, so one should not be too concerned about vain things [236].

IV. Augustine's Question: Can two brothers marry two sisters whose family is not related to them?

Gregory answers: This is permissible, since there is nothing in the holy sayings that would forbid it.

V. Augustine's question: To what degree of kinship can believers marry, and is it permissible to marry a stepmother or a daughter-in-law?

Gregory answers: The law of the Roman state states that a son and daughter of a brother and sister, or two brothers, or two sisters can marry. But experience shows that the offspring from such marriages are short-lived, and the sacred law forbids the uncovering of the nakedness of one's neighbors. Therefore, believers can only marry relatives in the third or fourth degree, and those mentioned above cannot marry under any circumstances. To marry a stepmother is a mortal sin, for it is said in the law: "Thou shalt not uncover the nakedness of thy father" [237]. And although this is not the nakedness of the father, it is said: "And the two shall be one flesh," [238] therefore he who uncovers the nakedness of his stepmother, thereby also reveals the nakedness of his father. For this reason it is forbidden to marry a brother's wife, because in a previous marriage she was one flesh with her brother. Because of this, John the Baptist died, who was not forced to renounce Christ and was beheaded not for confessing Christ, but Christ said: "I am the Truth" [239], and John was executed for the truth, which means that he shed blood for Christ.

It is said that many of the people of the Angles, while still unbelievers, have entered into such unlawful marriages, and therefore they should be warned when they accept the faith that they must dissolve them, for such marriages are a mortal sin. Let them fear the severity of God's judgment; for connivance with their carnal desires they will endure eternal torment. But this in itself does not prevent them from being vouchsafed the holy flesh and blood of the Lord, since they will not be punished for sins committed by them through ignorance, until they receive the grace of baptism. For the Holy Church corrects some sins by firmness, others by gentleness, treating them with tolerance in its wisdom – for the resistance of evil is often overcome by tolerance and forbearance. But all who have come to faith must refuse to continue such cohabitation. If they do not do this, they will not be worthy of the Lord's flesh and blood, for sin can be forgiven to some extent to those who do it out of ignorance, but it must be severely punished for those who do it knowingly [240].

VI. Augustine's Question: Can a bishop be consecrated without the presence of other bishops, if they are at a great distance from each other and cannot arrive quickly?

Gregory answers: In the Church of the Angles, you are still the only bishop, so it is impossible for you to perform consecration except alone. As for the bishops from Gaul, they can be present at the consecration as witnesses. However, it is our desire, my brother, that you should appoint bishops so that they may not be separated by great distances, and that at the consecration of a bishop they may be easily assembled, for their presence is highly desirable. For when bishops, with God's help, are consecrated in places close to other bishops, the consecration should not be performed except in the presence of three or four of them. For even in spiritual matters we must follow the example of the works of the flesh, so that they may be done intelligently and to the end. When the laity are married, they invite those who are already married, so that those who have previously entered the path of family life share in the joy of those who follow them. Why, then, can not a person who is united with God in a spiritual marriage call those who have already done so, so that they may rejoice at the elevation of a new bishop and together offer up prayer for him to Almighty God?

VII. Augustine's question: In what relationship should the bishops of Gaul and Britain be?

Gregory answers: We have not given you authority over the bishops of Gaul, for the bishop of Arelat not so long ago received the pallium from our predecessors, and we should not diminish his authority. Therefore, my brother, if you happen to be concerned with the affairs of the province of Gaul, you must make arrangements with the bishop of Arelat. But if he shows negligence, let your zeal inspire him. We have already sent him a letter, urging him to take advantage of your sojourn in Gaul to remove that which in the customs of the bishops there does not correspond to the precepts of our Creator. You have no right to judge the Gallic bishops, since they are not subject to you; but by encouraging them and setting a good example to follow, you can move them to greater zeal in works of holiness [242]. The law says: "When you come to harvest your neighbor, you shall pluck the ears of grain with your hands, but you shall not bring the sickle into your neighbor's harvest" [243]. Do not bring the sickle of condemnation over the harvest grown by others, but by your good deeds cleanse the Lord's wheat from the chaff and by encouragement and persuasion turn it into the body of the Church. But everything that requires the use of authority must be done by you with the consent of Bishop Arelat, for it is unseemly to reject the rules of obedience established by the ancient fathers. We remind you, brother, that all the bishops of Britain must obey you, so that the unlearned may be taught, the weakened will be encouraged by advice, and the erring may be corrected by your authority.

VIII. Augustine's Question: Can a pregnant woman be baptized, and when she has a child, how long will it take for her to enter the church? And after how many days can a child receive the grace of holy baptism, in order to prevent his possible death? And how long will it take for her husband to have intercourse with her, and is she allowed to enter church or receive Holy Communion during her period? And can a man who has had intercourse with his wife enter the church or receive the sacrament of Holy Communion before he is washed? All these things are necessary for the unenlightened people of the Angles to know.

Gregory answers: My brother, I had no doubt that you would ask me these questions, and I have already prepared an answer to them. I have no doubt that you just want this answer to confirm your own thoughts and premonitions. Indeed, why can't a pregnant woman be baptized if her pregnancy is not sinful in the eyes of Almighty God? After all, when our forefathers sinned in paradise, they lost the immortality granted to them by God, but the Lord did not wish to destroy the entire human race for this sin. Having deprived a man of immortality for his transgression, He left him male power for the continuation of the race. So why should that which was given to man by God Himself prevent him from receiving the grace of holy baptism? It would be extremely unwise to make this sacrament, which erases all guilt, dependent on such a cause.