Letter 1026: [The beginning of this epistle is the same as that of Epistle VII. to the same Anastasius as far as the words stand on the shore of virtue; after which it is continued as follows.] But, as to your calling me the mouth and lantern of the Lord, and alleging that I profit many by speaking, and am able to give light to many, I confess that you have ...

Book I, Letter 26 To Anastasius, Patriarch of Antioch. [Note: The opening of this letter largely repeats Gregory's earlier letter to Anastasius (Letter 7 in this collection). It picks up with new content after the phrase "you who stand on the shore of virtue."] As for your calling me "the mouth and lantern of the Lord" and insisting I benefit so many and can give light to so many — I confess you've thrown me into complete uncertainty about myself. When I look at my own life, I find none of those qualities. When I look at who you are, I'm equally sure you wouldn't lie. So when I try to accept your praise, my own experience contradicts it; when I try to dismiss it, your holiness contradicts me. Here's the only resolution I can offer: even if things aren't as you say, perhaps they can become so because you say it. I've sent my synodical letter [the formal announcement of his appointment as pope, required to be sent to all other patriarchs] to you and to your fellow patriarchs. In my own mind, you remain everything God's grace has made you — whatever human decisions may have declared otherwise [a reference to Anastasius having been forcibly removed from his patriarchate and then restored]. I've given Boniface the defensor [a church legal advocate acting as Gregory's representative], who carries this letter, a few private instructions to pass on to you in person. I've also sent you keys from the blessed Apostle Peter, who holds you in his love — these relics are known to produce remarkable things when placed on the bodies of the sick.

Book I, Letter 26 To Anastasius, Patriarch of Antioch. [The beginning of this epistle is the same as that of Epistle VII. to the same Anastasius as far as the words stand on the shore of virtue; after which it is continued as follows.] But, as to your calling me the mouth and lantern of the Lord, and alleging that I profit many by speaking, and am able to give light to many, I confess that you have brought me into a state of the greatest doubt in my estimate of myself. For I consider what I am, and detect in myself no sign of all this good. But I consider also what you are, and I do not think that you can lie. When, then, I would believe what you say, my infirmity contradicts me. When I would dispute what is said in my praise, your sanctity contradicts me. But I pray you, holy man, let us come to some agreement in this our contest, that, though it is not as you say, it may be so because you say it. Moreover, I have addressed my synodical epistle to you, as to the other patriarchs, your brethren ; inasmuch as with me you are always what it has been granted you to be by the gift of Almighty God, without regard to what you are accounted not to be by the will of men. I have given some instructions to Boniface the guardian (defensori), who is the bearer of these presents, for him to communicate to your holiness in private. Moreover, I have sent you keys of the blessed apostle Peter, who loves you, which are wont to shine forth with many miracles when placed on the bodies of sick persons.