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Libellus responsionum
The ''Libellus responsionum'' (Latin for "little book of answers") is a papal letter (also known as a papal rescript or decretal) written in 601 by Pope Gregory I to Augustine of Canterbury in response to several of Augustine's questions regarding the nascent church in Anglo-Saxon England.〔The ''Libellus'' is sometime designated as JE 1843, and/or by its incipit "Per dilectissimos filios meos". See (P. Jaffé, ''Regesta pontificum Romanorum ab condita ecclesia ad annum post Christum natum MCXCVIII'', 2 vols, second edition, eds F. Kaltenbrunner (to a. 590), P. Ewald (to a. 882), S. Löwenfeld (to a. 1198) (Leipzig, 1885–1888) ), no. 1843. It is edited by P. Ewald and L.M. Hartmann in (''Gregorii I papae Registrum epistolarum'', 2 vols, MGH Epp. 1–2 (Berlin, 1891–1899), vol. II, pp. 332–43 (no. 11.56a) ).〕 The ''Libellus'' was reproduced in its entirety by Bede in his ''Historia ecclesiastica gentis Anglorum'', whence it was transmitted widely in the Middle Ages, and where it is still most often encountered by students and historians today.〔P. Meyvaert, "Bede’s text of the ''Libellus responsionum'' of Gregory the Great to Augustine of Canterbury", in ''England before the Conquest: studies in primary sources presented to Dorothy Whitelock'', eds P. Clemoes and K. Hughes (Cambridge, 1971), pp. 15–33.〕 Before it was ever transmitted in Bede's ''Historia'', however, the ''Libellus'' circulated as part of several different early medieval canon law collections, often in the company of texts of a penitential nature.
The authenticity of the ''Libellus'' (notwithstanding Boniface's suspicions, on which see below) was not called into serious question until the mid-twentieth century, when several historians forwarded the hypothesis that the document had been concocted in England in the early eighth century.〔See, most importantly, S. Brechter, ''Die Quellen zur Angelsachsenmission Gregors des Großen: Eine historiographische Studie'', Beiträge zur Geschichte des alten Mönchtums und des Benediktinerordens 22 (Munster, 1941), and M. Deanesly and P. Grosjean, "The Canterbury edition of the answers of Pope Gregory I to Augustine", in ''The journal of theological studies'' 10 (1959), 1–49. For a review of scholarship that has challenged Gregory's authorship see M. D. Elliot, "Boniface, Incest, and the Earliest Extant Version of Pope Gregory I’s ''Libellus responsionum'' (JE 1843)", in ''Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Kanonistische Abteilung'' 100 (2014), pp. 62–111, at pp. 62–73.〕 It has since been shown, however, that this hypothesis was based on incomplete evidence and historical misapprehensions. In particular, twentieth-century scholarship focused on the presence in the ''Libellus'' of what appeared to be an impossibly lax rule regarding consanguinity and marriage, a rule that (it was thought) Gregory could not possibly have endorsed. It is now known that this rule is not in fact as lax as historians had thought, and moreover that the rule is fully consistent with Gregory's style and mode of thought.〔K. Ubl, ''Inzestverbot und Gesetzgebung: die Konstruktion eines Verbrechens (300–1100)'', Millennium-Studien 20 (Berlin, 2008), pp. 219–51; Elliot, "Boniface, Incest, and the Earliest Extant Version", pp. 73–96.〕 Today, Gregory I's authorship of the ''Libellus'' is generally accepted.〔P. Meyvaert, "Diversity within unity, a Gregorian theme", in ''The Heythrop journal'' 4 (1963), pp. 141–62; B. Müller, ''Führung im Denken und Handeln Gregors des Grossen'', Studien und Texte zu Antike und Christentum 57 (Tübingen, 2009), pp. 341–62.〕 The question of authenticity aside, manuscript and textual evidence indicates that the document was being transmitted in Italy by perhaps as early as the beginning of the seventh century (i.e. shortly after Gregory I's death in 604), and in England by the end of the same century.
==Creation==
The ''Libellus'' is a reply by Pope Gregory I to questions posed by Augustine of Canterbury about certain disciplinary, administrative, and sacral problems he was facing as he tried to establish a bishopric amongst the Kentish people following the initial success of the Gregorian mission in 596.〔J. M. Wallace-Hadrill, Bede's Ecclesiastical History of the English People: A Historical Commentary (Oxford, 1988), p. 37.〕
Modern historians, including Ian Wood and Rob Meens, have seen the ''Libellus'' as indicating that Augustine had more contact with native British Christians than is indicated by Bede's narrative in the ''Historia Ecclesia''.〔I. Wood, Ian, "Augustine and Aidan: Bureaucrat and Charismatic?", in ''L'Église et la Mission au VIe Siècle: La Mission d'Augustin de Cantorbéry et les Églises de Gaule sous L'Impulsion de Grégoire le Grand Actes du Colloque d'Arles de 1998'' (Paris, 2000), p. 170; R. Meens, "A Background to Augustine's Mission to Anglo-Saxon England", in: ''Anglo-Saxon England'' 23 (1994), 5–17, at p. 13.〕 Augustine's original questions would have been sent to Rome around 598, but Gregory's reply was delayed some years due to illness, and was not composed until perhaps the summer of 601.〔F. M. Stenton, ''Anglo-Saxon England'', 3rd edition (Oxford, 1971), pp. 106–107〕 The ''Libellus'' may have been brought back to Augustine by Laurence and Peter, along with letters to the king of Kent and his wife and other items for the mission.〔Stenton, ''Anglo-Saxon England'', p. 109〕 However, some scholars have pointed out that the ''Libellus'' may in fact never have reached its intended recipient (Augustine) in Canterbury.〔P. Meyvaert, "Le Libellus responsionum à Augustin de Cantorbéry: une oeuvre authentique de Saint Grégoire le Grand", in ''Grégoire le Grand: actes de le Colloque international du Centre national de la recherche scientifique, Chantilly, Centre culturel Les Fontaines, 15– 19 septembre 1982'', eds J. Fontaine, R. Gillet, and S. Pellistrandi (Paris, 1986), pp. 543–50; Elliot, "Boniface, Incest, and the Earliest Extant Version", p. 101.〕 Paul Meyvaert, for example, has noted that no early Anglo-Saxon copy of the ''Libellus'' survives that is earlier than Bede's ''Historia ecclesiastica'' (ca 731), and Bede's copy appears to derive not from a Canterbury file copy but rather from a Continental canon law collection.〔Meyvaert, "Bede’s Text".〕 This would be strange had the letter arrived in Canterbury in the first place. A document as important to the fledgling mission and to the history of the Canterbury church as the ''Libellus'' is likely to have been protected and preserved quite carefully by Canterbury scribes; yet this seems not to have been the case. Meyvaert therefore suggested that the ''Libellus'' may have been waylaid on its journey north in 601 from Rome to England, and only later arrived in England, long after Augustine's death.〔Meyvaert, "Le Libellus responsionum à Augustin de Cantorbéry", pp. 547 and 550.〕 This theory is supported well by the surviving manuscript and textual evidence, which strongly suggests that the ''Libellus'' circulated widely on the Continent for perhaps nearly a century before finally arriving in England (see below). Still, the exact time, place, and vector by which the ''Libellus'' arrived in England and fell into Bede's hands is still far from certain, and scholars continue to explore these questions.〔For a recent assessment of these questions see Elliot, "Boniface, Incest, and the Earliest Extant Version", pp. 101–04.〕
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