THE BOOK OF PASTORAL RULE, AND SELECTED EPISTLES, OF GREGORY THE GREAT BISHOP OF ROME, Translated, with Introduction, Notes, and Indices, by the REV. JAMES BARMBY, D.D., VICAR OF NORTHALLERTON, YORKSHIRE.

Ante-Nicene / Post-Nicene Fathers · 341 sections

section5.book1.chapter34
Gregory to Virgilius, Bishop of Arelate, and Theodorus, Bishop of Massilia, in Gaul. Though the opportunity of a suitable time and suitable persons has failed me so far for writing to your Fraternity and duly returning your salutation, the result has been that I can now at one and the same time acquit myself of what is due to love and fraternal relationship, and also touch on the complaint of certain persons which has reached us, with respect to the way in which the souls of the erring should be saved. Very many, though indeed of the Jewish religion, resident in this province, and from time to time travelling for various matters of business to the regions of Massilia, have apprized us, that many of the Jews settled in those parts have been brought to the font of baptism more by force than by preaching. Now, I consider the intention in such cases to be worthy of praise, and allow that it proceeds from the love of our Lord. But I fear lest this same intention, unless adequate enforcement from Holy Scripture accompany it, should either have no profitable result, or even (which God forbid) the loss of the souls which we wish to save should further ensue. For, when any one is brought to the font of baptism, not by the sweetness of preaching, but by compulsion, he returns to his former superstition, and dies the worse from having been born again. Let, therefore, your Fraternity stir up such men by frequent preaching, to the end that through the sweetness of their teacher they may desire the more to change their old life. For so our purpose is rightly accomplished, and the mind of the convert returns not again to his former vomit. Wherefore discourse must be addressed to them, such as may burn up the thorns of error in them, and illuminate what is dark in them by preaching, so that your Fraternity may through your frequent admonition receive a reward for them, and lead them, so far as God may grant it, to the regeneration of a new life.
section5.book1.chapter35
Gregory to Theodorus, U+0026c. The justice which you bear in your mind you ought to shew in the light of your deeds. Now Juliana, abbess of the monastery of Saint Vitus which Vitula of venerable memory had once built, has intimated to us that possession of the aforesaid monastery is claimed by Donatus, your official; who, seeing himself to be fortified by your patronage, scorns to have resort to a judicial examination of the case. But now let your Glory enjoin this same official, with the aforesaid hand-maiden of God, to submit the matter to arbitration to the end that whatever may be decided as to the question in dispute by the judgment of the arbitrators may be carried into effect; so that, whatever he may find he has to lose or keep, what he does may not be done as a deed of virtue, but set down to the justice of the law. Further, Pompeiana, a religious lady, who is known to have established a monastery in her own house, has complained that the mother of her deceased son-in-law wishes to annul his will, to the end that her son’s last disposition of his property may be made of none effect. On this account we hold it necessary with paternal charity to exhort your Glory to lend yourself willingly, with due regard to justice, to pious causes, and kindly order that whatever these persons have a rightful claim to be secured to them. Now, we beseech the Lord to direct the way of your life propitiously, and grant you a prosperous administration of your dignified office.
section5.book1.chapter36
Gregory to Honoratus, U+0026c. Since we have undertaken, however undeserving, a place of government, it is our duty to succour our brethren in need, so far as our power extends. Januarius, then, our brother and fellow-bishop of the metropolitan city of Caralis (Cagliari), has been here in the city of Rome, and informed us that the glorious magister militum, Theodorus, who is known to have received the dukedom of the island of Sardinia, is doing many things there contrary to the commands of our most pious lords, whereby with fitting clemency and gentleness they removed many hardships of proprietors, or of citizens of their empire. Wherefore we desire you at a suitable time to represent the case to our most pious lords in accordance with what the provincials of the aforesaid island justly and reasonably demand; seeing that on a previous occasion also their sacred imperial letters were sent to the glorious Magister militum Edancius, who was in the seventh indiction duke of Sardinia, in which they ordered all these present grievances to be redressed, to the end that their commands, proceeding from the bountifulness of their piety, might be observed unshaken by dukes who might come in course of time to be in power, and that the benefit thereof might not be squandered away by administrators; that so a quiet life might be led under the clement empire of our lords, and for the ordinance which with tranquil mind they grant to their subjects they might receive multiplied compensation at the coming of the eternal judge.
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Gregory to Anthemius, U+0026c. Even as, through the ordering of God as it hath pleased Him, we have received the place of government, so ought we to be solicitous for the souls committed to us. Now we find that in the Eumorphian island1369, in which, as is well known, there is an oratory of the blessed Peter, Prince of the Apostles, a large number of men with their wives from various patrimonies have fled to it for refuge, through stress of barbarian ferocity.1370 This we consider inexpedient: for, there being other places of refuge near at hand, why should women have their abode there with monks? Wherefore we enjoin thy Experience by this present order from this time forward to allow no woman, whether she be under ecclesiastical jurisdiction or any other, to take up her abode or tarry there; but let them provide for themselves a place of refuge (there being, as has been said above, so many in the neighbourhood) wherever they may choose; so that all intercourse with women may henceforth be put an end to; lest, if we should desist from taking all the care we can, and guarding against the snares of the enemy, we henceforth (which God forbid) should be culpable in case of anything wrong taking place. Delay not, therefore, to give to the abbot Felix, the bearer of these presents, one thousand five hundred pounds of lead, which he is known to be in want of in the same island, which may be charged afterwards in thy accounts, when the whole quantity shall be known. So proceed, then, that thou mayest provide thyself with some, if any can be profitably used for the buildings of the same island. Moreover, since congregations of monks in the islands are exposed to hardship, we forbid boys under eighteen years of age to be received into these monasteries. Or, if there are any now there, let thy Experience remove them, and send them to the city of Rome. We desire thee in all respects to observe this in Palmaria also and the other islands.
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Gregory to Symmachus, U+0026c. My son Boniface the deacon has told me that thy Experience had written to say that a monastery built by Labina, a religious lady, is now ready for monks to be settled in it. And indeed I praised thy solicitude; but we wish that some other place than that which has been assigned for the purpose should be provided; but with the condition, in view of the insecurity of the time, that one above the sea be looked out for, which is either fortified by its position, or at all events can be fortified without much labour. So may we send monks thither, to the end that the island itself, hitherto without a monastery, may be improved by having this way of life upon it. For carrying out and providing for this business we have given directions to Horosius, the bearer of this present order, with whom thy Experience must go round the shores of Corsica, and if any more suitable place in the possession of any private person should be found, we are prepared to give a suitable price, that we may be able to make some secure arrangement. We have enjoined the aforesaid Horosius to proceed to the island Gorgonia; and let thy Experience accompany him, and do you so avenge the evils that we have ascertained to have found entrance there that through the punishment you shall inflict the aforesaid island may remain corrected for the future also. Let the same abbot Horosius set in order the monasteries of this island, and so hasten to return to us. Let, then, thy Experience so act that in both these matters, that is, both in providing for monasteries in Corsica, and in correcting the monks of Gorgonia, thou mayest make haste to obey, not our will, but that of Almighty God. Moreover we desire that the priests who abide in Corsica shall be forbidden to have any intercourse with women, except it may be a mother, or a sister, or a wife, towards whom chastity should be observed1372. But to the three persons about whom thy Experience has written to my son the aforesaid deacon Boniface, give whatsoever thou deemest sufficient for them, since they are in grievous need; and this we will allow thee afterwards in thy accounts. Given in the month of July.
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Gregory to Peter, U+0026c. Being exceedingly desirous of observing the festivals of saints, we have thought it needful to address this our letter of direction to thy Experience, informing thee that we have arranged for the dedication with all solemnity, with the help of the Lord, in the month of August, of the Oratory of the Blessed Mary lately built in the cell of brethren where the abbot Marinianus is known to preside, to the end that what we have begun may through the Lord’s operation be completed. But, inasmuch as the poverty of that cell requires that we should assist in that day of festival, we therefore desire thee to give for celebrating the dedication, to be distributed to the poor, ten solidi in gold, thirty amphoræ of wine, two hundred lambs, two orcæ of oil, twelve wethers, and a hundred hens, which may be afterwards charged in thy accounts. Provide therefore for this being done at once without any delay, that our desires, God granting it, may take speedy effect.
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Gregory to Severus, U+0026c. We learn from thy Fraternity’s epistle that, with regard to the choice of a bishop, some are agreed in favour of Ocleatinus, with whom, since we disallow him, they need not further concern themselves1373. But give notice to the inhabitants of that city that, if they should find any one in their own Church fit for that work, they all transfer their choice to him. Otherwise the bearer of these presents will point out a person, of whom I have told him, in favour of whom the notification of the election should be made. Do you, moreover, be prudent and careful with regard to your visitation of the same Church, that its property may be preserved inviolate, and its interests attended to after the accustomed manner under your management.
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Gregory to Arsicinus, U+0026c. How ready is the devotion of your love in expectation of a pontiff the text of the report which you have addressed to us shews. But, since the ordainer ought in such cases to be exceedingly careful, we are watching over this case with due deliberation. And so we warn your Charity by this present writing that no one need trouble himself to apply to us in favour of Ocleatinus: but, if any one is found in your own city to undertake this work with profit, so that he cannot be objected to by us, let your choice concur in his favour. But, if no one should be found fit for it, we have mentioned to the bearers of these presents one to whom you may no less accord your consent. But do you with one accord pray faithfully, that, whosoever may be ordained, he may be able both to be profitable to you and to display priestly service worthy of our God.
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That you have unceasingly the fear of God before your eyes, and pursue justice, the subdued necks of enemies testify; but, that the grace of Christ may keep your Glory in the same prosperity, restrain, as you have been wont, with speedy prohibition whatever things you discover to be committed wrongfully, so that, fortified with the arms of justice, you may overcome hostile attacks with the power of faith, which is the top of all virtue. Now Marinianus, our brother and fellow-bishop of the city of Turris1374 has tearfully represented to us that the poor of his city are being vexed everywhere, and afflicted by expenses in the way of gifts or payments1375; and further that the religious1376 of his church endure serious molestation from the men of Theodorus the magister militum, and suffer bodily injuries; and that this thing is breaking out to such a pitch that (shocking to say) they are thrust into prison, and that he himself also is seriously hindered by the aforesaid glorious person in causes pertaining to his Church. How opposed such things are, if indeed they are true, to the discipline of the republic you yourselves know. And, since it befits your Excellency to amend all these things, greeting your Eminence I demand of you that you suffer them to be done no more; but straightly order him to abstain from harming the Church, and that none be aggrieved by burdens laid upon them, or payments1377, beyond what reason allows, and that, if there should be any suits, they be determined not by the terror of power, but by order of law. I pray you, then, so correct all these things, the Lord inspiring you, by the menace of your injunction that the glorious Theodorus and his men may abstain from such things, if not out of regard to rectitude, yet at any rate out of fear inspired by your command; that so, to the advancement of your credit and reward, justice with liberty may flourish in the parts committed to your charge.
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Gregory to Januarius, U+0026c. If our Lord Himself by the testimony of Holy Scripture declares Himself to be the husband of widows and father of orphans, we also, the members of His body, ought with the soul’s supreme affection to set ourselves to imitate the head, and saving justice, to stand by orphans and widows if need be. And, having been given to understand that Catella, a religious woman who has a son serving here in the holy Roman Church over which under God we preside, is being troubled by the exactions and molestations of certain persons, we think it needful to exhort your Fraternity by this letter not to refuse (saving justice) to afford your protection to this same woman, knowing that by things of this kind you both make the Lord your debtor and bind us to you the more in the bonds of charity. For we wish the causes of the aforesaid woman, whether now or in future, to be terminated by your judgment, that she may be relieved from the annoyance of legal proceedings, and yet be by no means excused from submitting to a just judgment. Now I pray the Lord to direct your life in a prosperous course towards Himself, and Himself to bring you in His mercy to the kingdom of glory which is to come.
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Gregory to Januarius, U+0026c. Though your Fraternity in the zeal of righteousness gives fitting attention to the protection of divers persons, yet we believe that you will be the more prone to succour those whom a letter from us may commend to you. Know then that Pompeiana, a religious woman, has represented to us through one of her people that she endures many grievances continually and unreasonably from certain men, and on this account has petitioned us to commend her in our letters to you. Wherefore, greeting your Fraternity with the affection of charity that is due to you, we have felt that we must needs commend the aforesaid woman to you, that, with due regard to justice, thy Fraternity may not allow her to be aggrieved in any way contrary to equity, or to be subjected to any expense unadvisedly. But if it should happen that she has any suits, let the matter of dispute be debated before chosen arbitrators, and whatsoever shall be decided, let it be so carried into effect quietly through your assistance that both reward may accrue to you for such a work, and she who has been commended by our letters may rejoice in having found justice.
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Customs which are found to bring a burden upon churches it becomes us in our consideration to discontinue, lest any should be forced to contribute to quarters from which they ought rather to look for contributions. Accordingly, it is thy duty to preserve intact the custom of the clergy and others, and to transmit to them every year what has been accustomed: but for the future we forbid thee to transmit anything to us. And, since we take no delight in presents (xeniis)1379, we have received with thanks the Palmatianæ1380 which thy Fraternity has sent us, but have caused them to be sold for an adequate price, which we have transmitted separately to thy Fraternity, for fear lest thou shouldest have felt the expense. Further, since we have learnt that thy Charity is desirous of coming to us, we admonish thee by the present letter not to take the trouble of coming: but pray for us, that the more we are separated by length of way, the more we may be joined one to another in mind, with the help of Christ, by charity; to the end that, aiding each other by mutual supplication, we may resign our office unimpaired to the Judge that is to come.
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Gregory to Peter, U+0026c. If with kind disposition we meet the needs of our neighbours by shewing compassion, we shall undoubtedly find the Lord mercifully inclined to our petitions. Now we have learnt that Pastor, who labours under exceeding weakness of sight, having a wife and two slaves, who also had formerly been with the glorious lady Jonatha, is suffering from great need. Wherefore, we admonish thy Experience, by the writing of this present order, not to delay giving him for his sustenance three hundred modii of wheat, and also as many modii of beans, which may afterwards be charged in thy accounts. So act, then, as both thyself to obtain the benefit of reward for thy good service, and to carry our orders into effect. In the month of August.
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Gregory to Peter, U+0026c. Thou hast learnt from a former letter1381 that we have desired our brethren and fellowbishops dwelling in the island of Sicily to assemble here for the anniversary of the blessed Peter the apostle. But, seeing that their suit with the magnificent Justin the ex-prætor1382 has meanwhile hindered them, and that there is not now sufficient time for coming and returning, we do not wish them to be troubled before winter. But Gregory of Agrigentum, Leo of Catana, and Victor of Panormus, we by all means desire to come to us before winter1383. Further, get together from strangers1384 corn of this year’s growth to the value of fifty pounds of gold, and lay it up in Sicily in places where it will not rot, that we may send thither in the month of February as many ships as we can to convey this corn to us. But, in case of our delaying to send ships, do thou thyself provide some, and, with the help of the Lord, transmit this same corn to us in February, with the exception, however, of the corn which we expect to have sent to us now, according to custom, in the months of September or October. Let thy Experience, then, so proceed that, without annoyance to any husbandman (colonus) of the Church1385, the corn may be collected, since there has been here such a scanty crop that, unless by God’s help corn be collected from Sicily, there is a serious prospect of famine. But keep guard in all ways over the ships that have always been assigned to the use of Holy Church, as the letters also addressed to thee by the glorious ex-consul Leo concur in directing thee to do. Moreover, many come hither desiring sundry lands or islands belonging to our Church to be leased to them; and some, indeed, we refuse, but to others we have already granted their request. But let thy Experience see to the advantage of Holy Church, remembering that thou hast before the most sacred body of the blessed apostle Peter received power over his patrimony. And, though letters should reach you from hence, allow nothing to be done in any way to the disadvantage of the patrimony, since we neither remember to have given, nor are disposed to give away, any thing without good reason.
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As the Lord hath made your Excellency to shine with the light of victories in the military wars of this life, so ought you to pose the enemies of the Church with all activity of mind and body, to the end that from both kinds of triumph your reputation may shine forth more and more, when in forensic wars, too, you firmly resist the adversaries of the Catholic Church in behalf of the Christian people, and bravely fight ecclesiastical battles as warriors of the Lord. For it is known that men heretical in religion, if they have liberty allowed them to do harm (which God forbid), rise strenuously against the catholic faith, to the end that they may transfuse, if they can, the poison of their heresy to the corrupting of the members of the Christian body. For we have learnt that they are lifting up their necks against the Catholic Church, the Lord being opposed to them, and desire to pervert the faith of the Christian profession. But let your Eminence suppress their attempts, and subdue their proud necks to the yoke of rectitude1386. Moreover, order the council of catholic bishops to be admonished not to appoint their primate on the ground of his standing, without regard to the merits of his life, since before God it is not the more distinguished rank, but the action of a better life, that is approved1387. But let the primate himself live, not, as is customary, here and there in the country, but in one city according to their selection, to the end that he may be better able to bring to bear the influence of the dignity that has fallen to him in resisting the Donatists. Moreover, if any from the Council of Numidia should desire to come to the Apostolic See, permit them to do so; and stop any who may be disposed to bring charges against their character. Great increase of glory will accrue to your Excellency with the Creator, if through you the union of the divided churches could be restored. For when He beholds the gifts granted by Him given back to His glory, He bestows gifts so much the more abundantly as He sees the dignity of His religion to be thereby enlarged. Furthermore, bestowing on you, as is due, the affection of our paternal charity, we beseech the Lord to make your arm strong for subduing your enemies, and to sharpen your soul with zeal for the faith like the edge of a quivering sword.
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Gregory to Gennadius, Patrician, U+0026c. Had not such great success of the military exploits of your Excellency arisen from the merit of your faith and from the grace of the Christian religion, it would not have been so greatly to be wondered at, since we know that the like has been granted to military leaders of old time. But when, God granting it, you forestall future victories, not by carnal provision, but rather by prayers, it becomes a matter of astonishment how your glory comes down upon you, not from counsels of this world, but from God, who bestows it from above. For where is not the renown of your deserts in people’s mouths? And report goes that it is not from a desire of shedding blood that you constantly court these wars, but for the sake of extending the republic in which we see that God is worshipped, to the end that the name of Christ may be spread abroad through subject nations by preaching of the faith. For, as your outward deeds of valour make you eminent in this life, so also the inward adornment of your character, proceeding from a clean heart, glorifies you in making you partaker of celestial joys to come. For we have learnt that your Excellency has done very many things of advantage for feeding the sheep of the blessed Peter, Prince of the apostles, so as to have restored to him no small portions of his patrimony, which had been denuded of their proper cultivators, by supplying them with Datitian settlers. Whatever, then, with Christian disposition you confer on him, you receive retribution for through hope in the judgment to come. Wherefore we have thought fit to commend to your Eminence Hilarus1388, who is also the hearer of these presents, that you may bestow on him (though ever with regard to justice) your accustomed affection in matters wherein he may intimate his need of your help. Now, addressing to you the greeting of our paternal charity, we beseech our God and Saviour mercifully to protect your Eminence for the consolation of the holy republic, and to fortify you with the strength of His arm for spreading His name more and more through the neighbouring nations.
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Gregory to all the Bishops of Numidia. If ever, most dear brethren in Christ, a troublesome mixture of tares intrudes itself among green corn, it is necessary for the hand of the husbandman to root it up entirely, lest the future fruit of the fertile corn should be obstructed. Wherefore let us too, who, however unworthy, have undertaken the cultivation of the field of the Lord, hasten to render the corn pure from all offence of tares, that the field of the Lord may fructify with more abundant increase. Now you requested through Hilarus our chartulary1389 from our predecessor of blessed memory that you might retain all the customs of past time, which, from the beginnings of the ordinances of the blessed Peter, Prince of the apostles, long antiquity has so far retained. And we, indeed, according to the tenour of your representation, allow your custom (so long as it clearly makes no claim to the prejudice of the catholic faith) to remain undisturbed, whether as to constituting primates or as to other points; save that with respect to those who attain to the episcopate from among the Donatists, we by all means forbid them to be advanced to the dignity of primacy, even though their standing should denote them for that position1390. But let it suffice them to take care of the people committed to them, without aiming at the topmost place of the primacy in preference to those prelates whom the Catholic faith hath both taught and engendered in the bosom of the Church. Do you, therefore, most dear brethren, anticipate our admonitions in the zeal of the charity of the Lord, knowing that the strict Judge will bring into examination all we do, and will approve every one of us with regard not to the prerogative of a higher rank, but to the merits of our works. I beseech you, therefore, love ye one another mutually, having peace among yourselves in Christ, and with one purpose of heart oppose ye heretics and enemies of the Church. Be ye solicitous for the souls of your neighbours: persuade all ye can to faith by the preaching of charity, holding before them also the terror of the future judgment; inasmuch as ye are appointed to be shepherds, and the Lord of the flocks expects from the shepherds to whom He has committed them the fruit of a multiplied flock. And if He should foresee an augmentation of His own flock through your bestowal of more diligent care upon it, He will assuredly adorn you with manifold gifts of the heavenly kingdom. Furthermore, addressing to you the greeting of fraternal love, I pray the Lord that He would make you, whom He has chosen to be shepherds of souls, worthy in His sight, and Himself so order our deeds here that He may accept them as they deserve in the future life.
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Gregory to Leo, U+0026c. Our pastoral charge constrains us to come with anxious consideration to the succour of a church that is destitute of the control of a priest1391. And, inasmuch as we have learnt that the church of Saona for many years, since the death of its pontiff, has been thus entirely destitute, we have thought it needful to enjoin on thy Fraternity the work of visiting it, to the end that through thy ordering its welfare may be promoted. In this church also and in its parishes we grant thee licence to ordain deacons and presbyters; concerning whom, however, let it be thy care to make diligent enquiry, that they be not personally in any respect such as are rejected by the sacred canons. But whomsoever thy Fraternity has perceived to be worthy of so great a ministry, having ascertained that their manners and actions fit them for ordination, them, by permission of our authority, thou mayest freely promote to the aforesaid office. We desire thee, therefore, to make use of all the property of the above named church as though thou wert its proper pontiff, until we write to thee again. Be, then, so diligent and careful in all these matters that through thy ordering all things may, with the help of God, be salubriously arranged to the Church’s profit.
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Gregory to Martinus, U+0026c. To those who ask for what is just it behoves us to lend a kindly ear, to the end both that the petitioners may find the remedies they hope for, and that the anxious care of a shepherd be not wanting to the Church. And inasmuch as the church of Tanates, in which thy Fraternity was formerly adorned with sacerdotal dignity, has for its sins been so taken possession of and ruined by hostile savagery that no further hope remains of thy returning thither, we appoint thee, by authority of these presents, undisputed cardinal priest1392 in the Church of Saona, which has now been long deprived of the aid of a pontiff. Do thou therefore so arrange and order all things according to the injunctions of the canons with vigilant care in the love of God, that both thy Fraternity may rejoice in having attained thy desires, and the Church of God may be filled with answering joy for having received thee as Cardinal pontiff.
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Gregory to the Clergy, U+0026c A paribus1393. Although for a long time it has caused you no sorrow that the Church of God should be without a pontiff, yet as for us, we are both compelled by the charge of the office we bear and bound especially by the charity of our love for you, to take thought for its government, knowing that in its supervision lies at the same time advantage to your souls. For, if the care of a shepherd be wanting to a flock, it easily falls into the snares of the lier in wait. Accordingly, inasmuch as the church of Saona has long been deprived of the aid of a priest, we have held it necessary to constitute Martinus, our brother and fellow-bishop, cardinal priest of the same1394, but to enjoin on Leo our brother and fellow-bishop the work of its visitation. To the latter we have also granted licence to ordain presbyters and deacons in it and in its parishes, and have permitted him to make use of its property so long as be shall be there, as though he were its proper pontiff. And so we admonish you by these present writings that your Charity receive the aforesaid visitor with all devotion, and shew him obedience in whatever is reasonable, as becomes sons of the Church, to the end that, supported by your devotion, he may be able to accomplish all that is found to conduce to the advantage of the above-named church.
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Gregory to Velox, U+0026c. We informed your Glory some time ago that soldiers had been prepared to come to your parts; but, inasmuch as your letter had signified to us that the enemy were collected and were marching hitherward, we for this reason have detained them here. But now it appears to be advantageous that a certain number of soldiers should be sent to you, whom let thy Glory be careful to admonish and exhort to be prepared for toil. And, when you find an opportunity, confer with our glorious sons Maurilius and Vitalianus, and do whatever, with the help of God, they may appoint you to do for the advantage of the republic. And, should you ascertain that the unspeakable Ariulph1395 is making an incursion hitherward or to the parts about Ravenna, do you labour in his rear, as becomes brave men, to the end that your renown may by God’s help advance still more in the republic from the quality of your labour. This, however, before all, we admonish you to do: to release without any delay or excuse the family of Maloin and Adobin, Vigild and Grussing1396, who are known to be with the glorious Magister militum Maurilius, to the end that the men of the aforesaid Maurilius, when they come to your parts, may without any impediment march along with them. In Colbert. and Paul. diac., Die. V. Kal. Oct. Indict. 10.
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Gregory to the clergy, nobles, gentry, and commonalty1397 dwelling at Naples. Although the sincere devotion of spiritual sons in behalf of their mother Church needs no exhortation, nevertheless, it ought to be stirred up by letter, lest it should suppose itself slighted. On this account I approach your love with an admonition of paternal charity, that with many tears and with one accord we may render thanks to our Redeemer, who has not suffered you to walk along pathless ways under so perverse a teacher, but has made publicly known the crimes of your unworthy pastor. For Demetrius, to wit, who even before had not deserved to be called a bishop, has been found to be involved in transactions to such an extent and of such a kind that, if he had received judgment without mercy according to the character of his deeds, he would undoubtedly have been condemned to a most hard death by both divine and human laws. But since, being reserved for penance, he has been deprived of the dignity of the priesthood, we cannot suffer the Church of God to remain long without a teacher, since it is laid down by canonical rules that, on the death or removal of a pastor, the church should not be long deprived of the priesthood1398. Wherefore, I have thought it necessary to admonish your Charity by this present writing that neither delay nor the discord which has been wont to generate scandals ensue to hinder your election of a pontiff. But seek you out with all care such a person as all by common consent may rejoice in, and as is in no respect rejected by the sacred canons; to the end that the office which the most wicked of men had polluted by his evil administration may be worthily filled and administered by him, whoever he may be, who, by the grace of Christ, and with His approval, shall be ordained.
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Gregory to Maximianus, U+0026c. We execute more efficiently our heavenly commission, if we share our burdens with our brethren. For this cause we appoint thee, our most reverend brother and fellow-bishop, to have administration over all the churches of Sicily in the name of the Apostolical See, so that whosoever there is reckoned as being in a condition of religion may by our authority be subject to thy Fraternity, to the end that it may not hereafter be necessary for them to make such long sea-voyages in resorting to us for slight causes. But if by any chance there are matters of difficulty which can by no means be settled by the judgment of thy Fraternity, in these only let our judgment be solicited, that so we may occupy ourselves more efficaciously in greater causes, being relieved from the least. And be it understood that we give this delegation of authority, not to thy place, but to thy person, because we have learnt from thy past life what we may presume of thee in thy future conduct. The month of December, the tenth Indiction.
section5.book2.chapter4
Gregory to the gentry and commonalty (ordini et plebi) residing at Naples. The communication you have addressed to us has made manifest what your opinion is of our brother and fellow-bishop Paulus1400: and we congratulate you in that your experience of him for a few days has been such that you desire to have him as your cardinal bishop1401. But, since in matters of supreme importance there ought to be no hasty decision, so we, Christ helping us, will arrange after mature deliberation what is to be done hereafter, his character meanwhile, in course of time, having become better known to you. Wherefore, most beloved sons, obey ye the aforesaid man, if you truly love him, and with devoted minds meet his wishes in peaceful concurrence, to the end that the affection of your mutual charity may so bind you to each other, that the enemy who flies about you raging may find no way through any of you for creeping in to break up your unanimity. Further, when we shall have perceived the aforesaid bishop offering to God the fruit of souls which we long for, God Himself also approving, we will do afterwards whatever divine inspiration may suggest to our heart, with regard to his person and to your desire.
section5.book2.chapter5
Gregory to Paulus, U+0026c. If we administer safely the priestly office which we have received, without doubt both Divine assistance and the affection of our spiritual sons will not be wanting to us. Wherefore let thy Fraternity take care to shew thyself in all things such that the testimony which the clergy, the nobility, and all the people together, of the city of Naples bears to thee may be strengthened by the increase of thy goodness. Thou oughtest, then, so to bind thyself to continual employment in exhorting the aforesaid people that the Divine husbandman may store in his garners the fruit of thy word, which thou shalt have gathered from them by thy labours. But till such time as we shall be able, God revealing to us His will, to deliberate concerning the things which our aforesaid sons request us should be done, we grant leave for clerics to be ordained from the ranks of the laity, and also for manumissions to be solemnly celebrated before thee in the same church. Moreover we desire thee to observe without hesitation the customs of the clerical order and of the presbyters of the above-named church: and do thou also keep such diligent watch in the instruction of the same, that, abstaining from all that is unsuitable or unlawful, they may stand fast, under thy exhortations, ministering with due obedience, in the service of our God. The month of January, the tenth Indiction.
section5.book2.chapter6
Gregory to Castorius, U+0026c. The illustrious lady Timothea has intimated to us by a petitionary notification, as is set forth below, that she has founded an oratory within the city of Ariminum in a place belonging to her, which she desires to have consecrated in honour of the holy cross. And, accordingly, dearest brother, if the said construction is in the jurisdiction of thy city, and if it is known that no body has been buried there, then, after reception in the first place of a legitimate endowment, that is, of two-thirds of her whole property (excepting slaves), of her movables and fixtures and live stock, the usufract being reserved to her for her life, and such endowment having been secured by municipal deeds, thou wilt solemnly consecrate the aforesaid oratory without any public mass, on the condition that no baptistery shall be constructed in the same place in future times, and that thou appoint not a cardinal presbyter1403. And if perchance she should prefer having masses said there, let her know that she must ask thy Love for a presbyter, to the end nothing else may be presumed by any other priest whatever. Further, thou wilt reverently deposit the holy things1404 she has provided.
section5.book2.chapter7
Gregory to Paul, U+0026c. I appointed thy Fraternity to preside for the present over the church of Naples, to the end that thou mightest convert all thou canst to God by persuasive preaching. And, while thou oughtest to be giving thy whole mind to this work, thou art in haste to return before bringing forth this fruit to the Lord, and requestest me to settle the affairs of this same church speedily, my mind being meanwhile by no means unoccupied in this matter. But, being desirous of fortifying securely the well-being of this Church, I hold it needful to consider the matter with long continued deliberation, so as to be able to arrange its affairs by the ordination of a worthy whom Christ may reveal to us. Wherefore let thy Fraternity meanwhile study to watch for the good of souls, so that the opinion I have of thee may be strengthened by the effect of thy working. All thou hast written concerning the deacon Peter has now been made known to us by the ex-consul Theodorus. And so, now that I know that he is constant to thee, and, according to thy testimony, studies the advantage of the Church, he ought to be afraid of no one’s opposition or enmity, but persevere in benefiting the Church and serving God all the more watchfully as he feels that others have a grudge against him; that so they may have no power at all to injure him. Moreover, thy Fraternity ought not hereafter to be suspected with regard to him; since no surreptitious proceedings will have effect on me1405.
section5.book2.chapter8
Gregory to Natalis, U+0026c. I have learnt, dearest brother, from many who have come from thy city that, neglecting thy pastoral charge, thou occupiest thyself wholly in feastings: which report I should not have believed had not my own experience of thy conduct confirmed it. For that thou in no wise art intent on reading, in no wise givest attention to exhortation, but art even ignorant of the very use and purpose of ecclesiastical order, there is this in evidence, that thou knowest not how to observe reverence to those who are put over thee. For, when thou hadst been forbidden in writing by our predecessor of holy memory to retain in thy heart the soreness of thy long displeasure against Honoratus thy archdeacon, and when this had been positively interdicted thee by myself also, thou, disregarding the commands of God, and setting at naught our letters, didst attempt by a cunning device to degrade the aforesaid Honoratus thy archdeacon under colour of promoting him to a higher dignity. Thus it was contrived that, he being removed from the post of archdeacon, thou mightest call in another who would have fallen in with thy manner of life, the aforesaid man having, as I think, displeased thee for no other cause but that he prevented thee from giving sacred vessels and vestments to thy relations. Which case both I now, and my predecessor of holy memory formerly, have wished to subject to an accurate investigation; but thou, being conscious of what thou hadst done, hast put off sending hither a representative instructed for trial of the case. Wherefore let thy Fraternity, even after admonition so often repeated, repent of the error of thy wrongdoing, and restore the aforesaid Honoratus to his post immediately on the receipt of my letter. Which if thou shouldest defer doing, know that the use of the pallium, granted thee by this See, is taken from thee. But if, even when thou hast lost the pallium, thou still persistest in thy contumacy, know that thou art deprived of participation of the body and blood of the Lord. And after this it will be needful for us to enquire more fully into the charges against thee, and to consider with the utmost care and investigation whether thou shouldest retain even thy episcopate. Him also who, against the rule of justice, has consented to be promoted to the place of another we depose from the dignity of the said archdeaconry. And, should he presume any longer to minister in this same office, let him know that he is deprived of participation in holy communion. Do thou, therefore, dearest brother, in no wise provoke us further, lest, having set us at naught when in an attitude of charity towards thee, thou shouldest find us very hard in our severity. Having, therefore, restored the archdeacon Honoratus to his place, send to us with speed a person instructed in the case, who may be able to shew to me by his allegations how the matter should be equitably proceeded with. For we have commanded the said archdeacon to come to us, that, having heard the assertions of the parties, we may come to whatever decision may be just and well-pleasing to Almighty God. For we defend no one on the ground of personal love, but, God helping us, keep the rule of justice, putting aside respect to any man’s person.
section5.book2.chapter29
Gregory to all the bishops constituted throughout Dalmatia. Though desiring to visit your Fraternity frequently through the intercourse of letters, yet, when some special case demands our attention, we wish to take the opportunity of fulfilling two duties at once, so as both to refresh our brotherly souls in the way of visitation and to explain accurately matters that come up for notice, lest ignorance of them should leave the mind confused. Now when our brother Natalis, bishop of the city of Salona, wished to advance the archdeacon Honoratus to the order of the priesthood, who thereupon declined being advanced to a higher order, the latter demanded my predecessor of holy memory, in a petition that he sent, that he should not be so advanced against his will. For he alleged that the thing was attempted, not for the sake of promoting him, but in consequence of displeasure against him. Thereupon our predecessor of holy memory addressed letters to Natalis, our brother and fellow-bishop, interdicting him from promoting the archdeacon Honoratus against his will, or retaining in his heart the soreness of the displeasure which he had conceived against him. And when we too had laid the same interdiction on the said Natalis, he, not only disregarding the commands of God, but also setting at naught our letters, attempted, it is said, craftily to degrade the aforesaid archdeacon, in a way contrary to custom, under colour of promoting him to a higher dignity. Thus it was contrived that, having removed him from the archdeaconry, he might call in another person to minister in the place of the deposed archdeacon. Now we think that this Honoratus may have fallen under the displeasure of his bishop on account of having prevented him from giving sacred vessels to his relations: and both my predecessor of holy memory formerly and I now have wished to investigate the case accurately; but he, conscious of what he had done, has put off sending a representative with a view to its trial, lest the truth with respect to his doings might appear. We therefore, now that he has been already so often admonished by letter, and has so far been pertinaciously obstinate, have taken order for his being admonished once more in letters sent to him through the bearer of these presents, to the end that he may, immediately on the arrival of the bearer of these presents, receive the archdeacon Honoratus into his former place. And if, with heart still hardened, he should contumaciously defer restoring him to the said position, we order that for his contumacy so many times exhibited he be deprived of the use of the pallium granted to him by this See. But if, even after loss of the pallium, he should persevere in the same pertinacity, we order him to be debarred from participation in the body and blood of the Lord. For it is right that he should find those severe in justice whom he set at naught when they approached him in charity. Wherefore neither do we now deviate from the path of justice, which the aforesaid bishop has despised; but, when he whose guilt has by no means been made apparent to us has been restored to his place, we enjoin the bishop Natalis to send to us a person with instructions, who may be able by his allegations to prove to us the right intentions of the said bishop. For we have caused also the said archdeacon to come to us, that, having heard the assertions of both parties, we may decide whatever may be just, whatever may be well pleasing to Almighty God. For we defend no one on the ground of personal love, but, God helping us, keep the rule of justice without respect to any man’s person.
section5.book2.chapter30
Gregory to Antoninus, U+0026c. Honoratus, archdeacon of the Church of Salona, had demanded from my predecessor of holy memory, in a petition that he sent, that he should by no means be forced by his bishop to be advanced against his will, in a way contrary to custom, to a higher order. Here follows an account of the subsequent proceedings, almost word for word the same as that given in Epistle XIX. Wherefore we have thought it right to support thy Experience by the authority of this present order, that thou mayest resort to Salona, and at least try by exhortation to induce Natalis, our brother and fellow-bishop, who has been admonished by so many letters, to restore the above-mentioned Honoratus to his place immediately. But if, as has been his wont, he should contumaciously delay doing this, forbid him by authority of the Apostolic See the use of the pallium which has been granted him by this See. But if, even after loss of the pallium, thou shouldest find him persevering in the same pertinacity, thou shalt deprive the said bishop of participation in holy communion. Moreover, him who, against the rule of justice, has consented to be promoted to another man’s place we order to be deposed from the dignity of the same archdeaconry. And, if he should presume to minister further in the same place, we deprive him of participation in holy communion. For it is right that he should find those severe in justice whom he sets at naught when approaching him in charity. Wherefore, when the archdeacon Honoratus has been restored to his place, let the aforesaid bishop, at thy instigation, send to us a person with instructions, who may be able by his allegations to prove to us that the bishop’s intention is or has been just. What follows corresponds exactly with the conclusion of Epistle XIX. As to our brother and fellow-bishop Malchus1408, thou wilt take care to make him find a surety, that he may come to us as soon as possible, to the end that, without any delay or loitering, he may render us an account of his proceedings, and so be able to return to his own with security.
section5.book2.chapter14
Gregory to all the bishops, U+0026c. It both affords us joy for your carefulness, and makes your Fraternity safe in your own ordination, if the order of ancient custom is maintained. Since, then, we have learnt from the letters which you have sent to us through the presbyter Maximianus and the deacon Andreas that the consent of all of you and the will of the most serene Prince have concurred in the person of our brother and fellow-bishop John, we feel great exultation that, under God’s direction, such a one has been advanced to the office of priesthood1410 as the judgment of all has approved as worthy. Wherefore, in accordance with your request, we confirm our aforesaid brother and fellow-bishop by the authority of our assent in the order of priesthood wherein he has been constituted, and declare our ratification of his consecration by sending him the pallium. And since, according to custom, we have committed to him vicariate jurisdiction in our stead, we must of necessity take the precaution of exhorting your Fraternity that you in no wise hesitate to obey him in matters pertaining to ecclesiastical order and the right course of discipline, or in other things not precluded by canonical decrees; that the soundness of your judgment in electing him may be declared by the obedience which you shew.
section5.book2.chapter15
Gregory to John, Bishop of Prima Justiniana in Illyricum. It is clearly a manifest evidence of goodness that the consent of all should concur in the election of one person. Since, then, the account which we have received from our brethren and fellow-bishops declared that you are summoned to the position of priesthood by the unanimous consent of the whole council and the will of the most serene Prince, we have rendered thanks with great exultation to Almighty God our Creator, who has made your life and actions so commendable in the past as to bring about (what is exceedingly to your credit) your approving yourself to the judgment of all. With them we also fully agree with regard to the person of your Fraternity. And we implore Almighty God that, as His Grace has chosen your Charity, so He would keep you in all respects under His protection. We have sent you the pallium according to custom, and, renewing our commission, we appoint you to act as vicar of the Apostolic See, admonishing you that you so shew yourself gentle to your subjects that they may be provoked to love you rather than to fear you. And, if perchance any fault of theirs should require notice, you will be careful so to correct their transgressions as by no means to discard paternal affection from your mind. Be watchful and assiduous in the care of the flock committed to you, and strict in the zeal of discipline, so that the wolf lying in wait may not prevail to disturb the Lord’s sheepfold, or have opportunity for deceit, so as to hurt the sheep. Make haste with full purpose of heart to win souls to our God; and know that we have received the name of shepherd not for repose, but for labour. Let us, then, shew forth in our work what our name denotes. If we weigh with right consideration the prerogative of the priesthood, it will be to those who are diligent and do their duty well for honour, but to those who are negligent assuredly for a burden. For, as this name, in the sight of God, conducts those who labour and are assiduous for the salvation of souls to eternal glory, so in the case of the idle and sluggish it tends to punishment. Through our tongue let the people committed to us learn that there is another life. Let the teaching of your Fraternity be to them an acceptable spur to urge them on, and your life an example for imitation. For your Fraternity’s preaching should disclose to them what to love and what to fear, and your efficiency in this way should reap the fruit of eternal retribution. But let your deliberate care especially constrain you never to attempt to make any unlawful ordinations; but, whenever any are promoted to the clerical order, or, it may be, to some higher rank, let them be ordained, not for bribes or entreaties, but for merit. In no ordination let any consideration, in any way whatever, surreptitiously reach your Fraternity, lest you should be entangled (which God forbid) in the snares of simoniacal heresy. For what shall it profit a man, as the Truth says, if he shall gain the whole word, and lose his own soul (Mark viii. 36)? Hence it is necessary for us to look to God in all we do, to despise temporal and perishable things, and to direct the desire of our heart to the good things of eternity. Your Holiness’s present1411 I was altogether unwilling to accept, since it were very unseemly for us to seem to have received gifts from our plundered and afflicted brethren. But your messengers got the better of me by another argument, proffering it to one from whom your Fraternity’s offerings may not be withheld1412. For this you ought before all things to study: how you may provide imperishable gifts to be offered to the coming judge of souls, to the end that He may have respect both to you for your profitable labour, and to us likewise for our exhortation.
section5.book2.chapter16
Gregory to John, U+0026c. Inasmuch as we have enjoined on our brother and fellow-bishop Paulus the work of the visitation of the Neapolitan church, therefore let not Fraternity shrink from assuming the visitation of the Nepesine Church, to the end that, according to the requirements of the Paschal festivity, whatever the solemnity of divine service demands may, through thy operation, be in all respects fulfilled. Until, then, we may be able to consider what should be done with regard to our aforesaid brother and fellow-bishop, let thy Fraternity strive to shew thyself so skilful and vigilant in all things that the absence of the bishop aforesaid may not at all be felt1413. The month of April, the tenth Indiction.
section5.book2.chapter17
Gregory to Rusticiana, U+0026c. On receiving the epistle of your Excellency I was relieved by the welcome news of your welfare, hoping that the Lord in His mercy may protect and direct your life and doings. But I wondered much why you have turned from your intention and vow to accomplish a good work in respect of your meditated journey to the holy places1415, seeing that, when anything good is by the gift of the Creator conceived in the heart, it is needful that it be carried out with quick devotion, lest, while the cunning plotter strives to ensnare the soul, he should afterwards suggest impediments, whereby the mind, weakened by occupations, may fail to carry its desires into effect. Whence it is necessary that your Excellency should anticipate all impediments that come in the way of pious designs, and gasp after the fruit of good work with all the efforts of your heart, that so you may succeed in living tranquilly in the present world and gaining possession of a heavenly kingdom in the future. But as to what you have written to us of Passivus having attempted to spread some calumnies against you, consider, on the other hand, that the most pious emperors have not only been unwilling to listen to them, but have also received the author of them roughly; and turn the whole hope of your soul to Him Who powerfully prevents men in this world from doing as much harm as they long to do, that so He may beat back the wicked intentions of men by the opposition of His arm, and Himself mercifully shatter their attempts, as He has been wont to do. I entreat that the glorious Lord Appio and the lady Eusebia, the Lord Eudoxius and the lady Gregoria, be greeted in my name through you.
section5.book2.chapter18
Gregory to Maurilius and Vitalianus, magistris militum. On receiving your Glory’s letters we gave thanks to God that we were assured of your safety; and we greatly rejoiced at your careful provision; and what you wrote about was at once prepared. But the magnificent Aldio wrote to us after the arrival of your men that Ariulph was already near at hand, and we feared that the soldiers sent to you might fall into his hands. Yet here also, so far as God may give aid, our son the glorious magister militum has prepared himself against him. But, if the enemy himself should advance hither, let your Glory also, as you have been accustomed to do, accomplish what you can in his rear. For we hope in the power of Almighty God, and that of the blessed Peter himself, the Prince of the apostles, on whose anniversary he desires to shed blood, that he may find him also without delay opposed to him.
section5.book2.chapter19
Gregory to Maurilius and Vitalianus, magistris militum1417. We have entreated your Glory through our son Vitalianus both by word and letter, charging you to communicate with him. But on the eleventh day of the month of January1418 Ariulph sent us this letter which we forward to you. Wherefore, when you have read it, see if the people of Suana1419 have stood fast in the fidelity they promised to the republic, and take adequate hostages from them, such as you can rely on; and moreover bind them anew by oaths, restoring to them what you took from them in the way of a pledge, and bringing them to a right mind by your discourses. But, should you quite distinctly ascertain that they have treated with Ariulph about their surrender to him, or at any rate have given him hostages, as the letter of Ariulph which we have forwarded to you leads us to suspect, then (after wholesome deliberation, lest your souls or mine be burdened with respect to our oaths), do ye whatever ye may judge to be of advantage to the republic. But let your Glory so act that neither anything be done for which we could be blamed by our adversaries, nor (which may the Lord avert) anything neglected which the advantage of the republic requires. Furthermore, my glorious sons, take anxious heed, since the enemy, so far as I have ascer- tained, has an army collected, and is said to be stationed at Narina1420; and if, God being angry with him, he should resolve to bend his course hitherward, do you plunder his positions so far as the Lord may aid you, or certainly let those whom you send carefully require nightwatches1421, lest news of any sad event should reach us1422.
section5.book2.chapter20
Gregory to Peter, U+0026c. By information received from Romanus the guardian (defensore) I have learnt that the monastery of handmaidens of God which is on the farm of Monotheus has suffered wrong from our church of Villa Nova with respect to a farm belonging to the latter, which is said to have been leased to the said monastery. If this is so, let thy Experience restore to them the farm, and also the payments from the same farm for the two indictions during which thou hast exacted them. Moreover, since many of the Jews dwell on the estates of the Church, I desire that, if any of them should be willing to become Christians, some little of their dues be remitted to them, to the end that others also, incited by this benefit, may be moved to a like desire. Cows which are now barren from age, or bulls which appear to be quite useless, ought to be sold, so that at least some profit may accrue from their price. But as to the herds of mares which we keep very unprofitably, I wish them all to be dispersed, and four hundred only of the younger kept for breeding; which four hundred ought to be presented to the farmers1423—so many to each, to the end that they may make some return to us from them in successive years: for it is very hard for us to spend sixty solidi on the herdsmen, and not get sixty pence from these same herds. Let then thy Experience so proceed that some may be divided among all the farmers, and others dispersed and converted into money. But so arrange with the herdsmen themselves throughout our possessions that they may be able to make some profit by cultivation of the ground. All the implements which, either at Syracuse or at Panormus, can be claimed by the Church must be sold before they perish entirely from age. On the arrival of the servant of God, brother Cyriacus, at Rome I questioned him closely as to whether he had communicated with thee about the receiving of a bribe in the cause of a certain woman. And the same brother says that he had learnt the state of the case from thy telling him, for that he had been commissioned by thee to ascertain who was the person commissioned to pay the bribe. This I believed, and immediately received him familiarly into favour, introduced him to the people and clergy, increased his stipend1424, placed him in a superior rank among the guardians, praising his fidelity before all, in that he had acquitted himself so faithfully in thy service; and I have consequently sent him back to thee. But, inasmuch as thou art in great haste, and I, though sick, am desirous of seeing thee, do thou leave some one whom thou hast fully proved to take thy place in the Syracusan district, and thyself make haste to come to me, that, if it should please Almighty God, we may consult together as to whether thou thyself oughtest to return thither or another person should be appointed in thy place. At the same time I have sent Benenatus the notary to occupy thy place in the patrimony in the district of Panormus till such time as Almighty God may ordain what pleases Him. I have strongly rebuked Romanus for his levity, because in the Guest-house (xenodochium) which he kept, as I have now discovered, he has been taken up more with his own profits than with heavenly rewards. Him, therefore, if it should haply seem good to thee, leave in thy place. See how thou mayest best fortify him, by alarming and admonishing him, that he may act kindly and carefully towards the peasants (rusticos1425); and shew himself towards strangers and townspeople changed and active. In saying this, however, I am not selecting any person, but leave this to thy judgment. It is enough for me to have selected an occupier of thy place in the district of Panormus; and I wish thee to see thyself to providing one for the Syracusan district. When thou comest, bring with thee the moneys and ornaments (ornamenta) on the part, or of the substance of Antoninus. Bring also the payments of the ninth and tenth indictions which thou hast exacted, and with them all thy accounts. Take care, if it should please God, to cross the sea for this city before the an- niversary of Saint Cyprian, lest any danger should ensue (which God forbid) from the constellation which always threatens the sea at that season. Furthermore, I would have thee know that I have no slight compunctions of mind for having been grievously set against the servant of God Pretiosus for no grievous fault of his, and driven him from me, sad and embittered. And I wrote to the Lord bishop1426 requesting him to send the man to me, if willing to do so; but he was altogether unwilling. Now him I ought not to distress, nor can I do so; since, occupied as he is in the causes of God, he ought to be supported by comfort, not depressed by bitterness. But the said Pretiosus, as I hear, is altogether distressed because he cannot return to me. I, however, as I have said, cannot distress the Lord bishop, who is not willing to send him, and I am doubtful between the two. Do thou then, if in thy little diminutive body thou hast the greater wisdom, manage the matter so that I may have my will, and the Lord bishop be not distressed. Yet, if thou see him to be at all distressed, say no more about it. I have, however, taken it amiss that he has excommunicated the Lord Eusebius1427, a man of so great age and in such bad health. Wherefore it is needful for thee to speak privately to the said Lord bishop, that he be not hasty in pronouncing sentences, since cases which are to be decided by sentences must needs be weighed beforehand with careful and very frequent consideration. When the recruiting officers1428 come, who, as I hear, are already raising recruits in Sicily, charge thy substitute to offer them some little present1429, so as to render them welldisposed towards him. But, before thou comest away, give also something, according to ancient custom, to the prætor’s officials; but do it by the hands of him thou leavest in thy place, so as to conciliate their favour towards him. Also, lest we should seem to them to be at all uncivil, direct thy substitutes to carry out in all respects the orders we have given to thy Experience as to what is to be given to any individuals or monasteries. But when thou comest, we will, with the help of God consider together how these things should be arranged. The three hundred solidi which I sent to be given through thee to the poor I do not think ought to be committed to their discretion. Let them carry out, then, those directions I have spoken of with reference to particular places and persons. Now I remember having written before now to say that the legacies, which, according to the representation of Antoninus the guardian (defensoris), are due from us to monasteries or others, were to be paid as had been appointed. And I know not why thy Experience has delayed to accomplish this. Wherefore we desire thee to pay in full our portion of these legacies from the moneys of the church, that when thou comest to me, thou mayest not leave there the groans of the poor against thee. Bring also with thee at the same time the securities which have been found relating to the substance of the same Antoninus. I have learnt on the information of Romanus that the wife of Redemptus, when dying, directed by word of mouth one silver shell to be sold, and the proceeds given to her freedmen, and also left a silver platter to a certain monastery; in respect of both of which bequests we desire her wishes to be fully carried out, lest from the least things we be betrayed into greater sins. Further, I have learnt on the information of the Abbot Marinianus that the building in the Prætorian Monastery is not yet even half completed: which being the case, what can we praise for it but thy Experience’s fervour1430? But even now let this admonition rouse thee; and, as far as thou canst, assert thyself in the construction of this same monastery. I said that nothing was to be given them for the cost; but I did not prohibit their building the monastery. But so proceed as to enjoin in all ways on him whom thou mayest depute in thy place at Panormus that he construct this same monastery at the charge of the ecclesiastical revenue, and that I may have no more private complaints from the abbot. Moreover, I have learnt that thou knowest certain things on the farms, even in considerable numbers, to belong to others; but, owing to the entreaty of certain persons or to timidity, thou art afraid to restore them to their owners. But, if thou wert truly a Christian, thou wouldest be afraid of the judgment of God more than of the voices of men. Take notice that I unceasingly admonish thee on this matter; which if thou neglect to set right, thou wilt have also my voice for witness against thee. If thou shouldest find any of the laity fearing God who might receive the tonsure and become agents under the rector1431, I give my full con sent. It will be necessary that letters also be sent to them. Concerning the case of the son of Commissus the scholasticus1432, thou hast taken advice; and it appears that what he claims is not just in law. We are unwilling to burden the poor to their disadvantage; but, inasmuch as he has given himself trouble in this matter, we desire thee to give him fifty solidi, which must certainly be charged in thy accounts. As to the expense thou hast incurred on the business of the Church in the case of Prochisus, either reimburse thyself there out of his revenues, or, should his revenues be clearly insufficient for the repayment, thou must needs receive what is due to thee here from the deacon. But presume not to say anything about Gelasius the subdeacon, since his crime calls for the severest penance even to the end of his life. Furthermore, thou has sent me one sorry nag and five good asses. That nag I cannot ride, he is such a sorry one; and those good asses I cannot ride, because they are asses. But we beg that, if you are disposed to content us, you will let us have something suitable. We desire thee to give to the abbot Eusebius a hundred solidi of gold, which must certainly be charged in thy accounts. We have learnt that Sisinnius, who was a judge at Samnium, is suffering from grievous want in Sicily, to whom we desire thee to supply twenty decimates1433 of wine and four solidi yearly. Anastasius, a religious person (religiosus1434), is said to be living near the city of Panormus in the oratory of Saint Agna, to whom we desire six solidi of gold to be given. We desire also six solidi, to be charged in thy accounts, to be given to the mother of Urbicus the Prior1435. As to the case of the handmaiden of God, Honorata, what seems good to me is this: that thou shouldest bring with thee when thou comest all her substance which evidently existed before the time of the episcopate of John, bishop of Laurinum1436. But let the same handmaiden of God come with her son, that we may speak with her, and do whatever may please God. The volume of the Heptateuch1437 out of the goods of Antoninus we desire to be given to the Prætorian monastery, and the rest of his books to be brought hither by thee.
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Gregory to Justinus, U+0026c. The spite of the ancient foe has this way of its own, that in the case of those whom, through God resisting him, he cannot delude into the perpetration of evil deeds, he maims their reputation for a time by false reports. Seeing, then, that a sinister rumour about our brother and fellow-bishop Leo1439 had disseminated certain things inconsistent with his priestly profession, we caused strict and lengthened enquiry to be made as to whether they were true, and we have found no fault in him touching the things that had been said. But, that nothing might seem to be omitted, and that no possible doubt might remain in our heart, we caused him over and above to take a strict oath before the most sacred body of the blessed Peter. And, when he had done this, we rejoiced with great exultation that from a proof of this kind his innocence evidently shone forth. Wherefore let your Glory receive the aforesaid man with all charity, and shew him reverence such as is becoming towards a priest; nor let any doubtfulness remain in your heart touching the charges from which he has now been purged. But it lies upon you so to cleave in all respects to the above-named bishop, that you may be seen fittingly and becomingly in his person to honour God, whose minister he is.
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Gregory to Maximianus, U+0026c. I remember to have often admonished you to be by no means hasty in passing sentence. And lo, I have now learnt that your Fraternity in a fit of anger has excommunicated the most reverend abbot Eusebius. Now I am much astonished that neither his former conversation, nor his advanced age, nor his long-continued sickness, could turn your mind from wrath. For, whatever his transgression may have been, the very affliction of sickness ought to have sufficed as a scourge for him. For to one crushed by divine discipline it was superfluous to add human scourges. But perhaps thou hast been allowed to exceed in the case of such a person, in order that thou mightest become more cautious in the case of others of less account, and ponder long when thou art disposed to smite any one through a sentence. Yet still comfort this same man with a sweetness proportionate to the fury with which thou hast exasperated him, since it is very unjust that the very persons who have loved thee most should find thee without cause most bitter against themselves.
section5.book2.chapter23
Gregory to Eusebius, U+0026c. Let thy Charity believe me that I have been greatly saddened for thy sadness, as though I had myself suffered wrong in thee. But, when I afterwards learnt that, even after the most reverend Maximianus, our brother and fellow-bishop, had restored thee to his favour and communion, thy Love would not accept communion from him, I then knew that what had been done before was just. The humility of God’s servants ought to appear in a time of affliction: but those who lift themselves up against their superiors shew that they scorn to be God’s servants. And, indeed, what he once did ought not to have been done; but still it ought to have been taken by thee with all humility: and again, when he restored to thee his favour, he ought to have been met with thanks. And because it was not so done by thee, I feel that to us in every way there is cause for tears. For it is no great thing for us to be humble to those by whom we are honoured; for even any worldly man would do this: but we ought especially to be humble to those at whose hands we suffer. For the Psalmist says, See my humility before mine enemies (Psal. ix. 14). What life are we leading, if we will not be humble even to our fathers? Wherefore, most beloved son, I beseech thee that all bitterness pass away from thy heart, lest perchance the end should be near, and the ancient foe should, through the iniquity of discord, bar against us the way to the eternal kingdom. Further, we have caused a hundred solidi to be given to thy Love through Peter the subdeacon, which I beg thee to accept without offence.
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Gregory to John, U+0026c. The care of our pastoral office warns us to appoint for bereaved churches bishops of their own, who may govern the Lord’s flock with pastoral solicitude. Accordingly we have held it necessary to appoint thee, John, bishop of the civitas Lissitana (Lissus, hodie, Alessio?), which has been captured by the enemy, to be cardinal1440 in the Church of Squillacium, that thou mayest carry on the cure of souls once undertaken by thee, having regard to future retribution. And although, being driven from thine own Church by the invading enemy, thou must govern another Church which is now without a shepherd, yet it must be on condition that, in case of the former city being set free from the enemy, and under the protection of God restored to its former state, thou return to the Church in which thou wast first ordained. If, however, the aforesaid city continues to suffer under the calamity of captivity, thou must remain in this Church wherein thou art by us incardinated1441. Moreover, we enjoin thee never to make unlawful ordinations, or allow any bigamist, or one who has taken a wife who was not a virgin, or one ignorant of letters, or one maimed in any part of his body, or a penitent, or one liable to any condition of service, to attain to sacred orders. And, shouldest thou find any of this kind, thou must not dare to advance them. Africans generally, and unknown strangers, applying for ecclesiastical orders, on no account accept seeing that some Africans are Manichæans, and some have been rebaptized; while many strangers, though being in minor orders, are proved to have pretended to a higher dignity. We also admonish thy Fraternity to watch wisely over the souls committed to thee, and to be more intent on winning souls than on the profits of the present life. Be diligent in keeping and disposing of the goods of the Church, that the coming Judge, when He comes to judge, may approve thee as having in all respects worthily executed the office of shepherd which thou hast taken upon thee.
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Gregory to Castorius, Bishop of Ariminum (Rimini). What lamentable supplications have been poured out to us by Luminosus, abbot of the monastery of St. Andrew and St. Thomas, in the city of Ariminum, appears from the text of the subjoined petition. With regard to this matter we exhort thy Fraternity that, on the death of the abbot of this same monastery, thy church shall under no pretext interfere in scheduling or taking charge of the property of the said monastery, acquired or to be acquired. And we desire thee to ordain as abbot of the same monastery none other but him whom the whole congregation may by common consent demand as being worthy in character and apt for monastic discipline. Moreover, we entirely forbid public masses to be celebrated there by the bishop, lest occasion be given for popular assemblies in the retreats of God’s servants, and also lest too frequent an entrance of women be a cause of scandal (which God forbid), especially to the simpler souls. Further, we ordain that this paper by us written shall be carefully held to, and kept in force and unadulterated in all future time by thee and the bishops that shall be ordained after thee; that so, with the help of God, both thy church may be content with its own rights and no more, and also the said monastery, being subject henceforth to none but general or canonical jurisdiction, and free from all annoyances and vexations, may accomplish its divine work with the utmost devotion of heart. In place of the epistle as above given, the following, with the appended paper on the privileges of monasteries, is found in some Codices. Gregory to Castorius, Bishop of Ariminum. What lamentable supplications Luminosus, abbot of the monastery of Saints Andrew and Thomas, in the city of Ariminum, has poured out to us, appears from the text of the subjoined petition. For from his account we learn that in very many monasteries the monks have suffered many prejudices and annoyances from prelates. It is therefore the duty of thy Fraternity to make provision for their future quiet by a wholesome arrangement, to the end that those who have their conversation therein in God’s service may, His grace assisting them, persevere with minds free from disturbance. But, lest from a custom which ought to be rather amended than continued, any one should presume to cause any kind of annoyance to monks, it is necessary that the things which we have caused to be enumerated below should be so carefully observed by the fraternity of bishops that no possible occasion of introducing disquiet may be found hereafter. Of the privileges of Monasteries. We therefore interdict in the name of our Lord Jesus Christ, and forbid by the authority of the blessed Peter, Prince of the apostles, in whose stead we preside over this Roman Church, that any bishop or secular person hereafter presume in any way to devise occasions of interfering with regard to the revenues, property, or writings of monasteries, or of the cells or vills thereto appertaining, or have recourse to any tricks or exactions: but, if any case should by chance arise as to land disputed between their churches and any monasteries, and it cannot be arranged amicably, let it be terminated without intentional delay before selected abbots and other fathers who fear God, sworn upon the most holy Gospels. Also on the death of the abbot of any congregation, let no stranger be ordained, or any but one of the same congregation whom the society of the brethren shall of its own accord have elected unanimously, and who shall have been elected without fraud or venality. But, if they cannot find a suitable person among themselves, let them in like manner elect some one from some other monastery to be ordained. Nor, when an abbot has been constituted, let any person whatever on any pretext be put over him, unless perchance (which God forbid) crimes be apparent which are shewn to be punishable by the sacred canons. Likewise the rule is to be observed, that monks must not, without the consent of the abbot, be removed from monasteries for constituting other monasteries, or for sacred orders, or for any clerical office. We also disallow ecclesiastical schedules of the property of a monastery to be made by bishops. But if, circumstances requiring it, the abbot of a place should have questions with other abbots concerning property that has come into possession, let the matter be terminated also by their counsel or judgment. On the death also of an abbot let not the bishop on any pretext intermeddle in the scheduling or taking charge of the property of the monastery, acquired, or given, or to be acquired. We also entirely forbid public masses to be celebrated by him in a convent, lest in the retreats of the servants of God and their places of refuge any opportunity for a popular concourse be afforded, or an unwonted entrance of women should ensue, which would be by no means of advantage to their souls. Nor let him dare to place his episcopal chair there, or have any power whatever of command, or of holding any ordination, even the most ordinary, unless he should be requested to do so by the abbot of the place; that so the monks may always remain under the power of their abbots: and let no bishop detain a monk in any church without a testimonial and permission from his abbot, or promote one without such permission to any dignity. We ordain, then, that this paper by us written be kept to for all future time, in force and unadulterated, by all bishops; that both they may be content with the rights of their own churches and no more, and that the monasteries be subject to no ecclesiastical conditions, or compelled services, or obedience of any kind to secular authorities (saving only canonical jurisdiction1442), but, freed from all vexations and annoyances, may accomplish their divine work with the utmost devotion of heart.
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Gregory to Luminosus, abbot of the monastery of Saint Thomas of Ariminum. We were glad to receive thine own and thy congregation’s petition, and accede to thy requests, in accordance with the statutes of the Fathers and with form of law. For to our brother and fellow-bishop Castorius a letter has been sent by our order, whereby we have taken away entirely from him and his successors all power to harm thy monastery; so that neither may he any longer come among you to be a burden to you, nor schedules be made of the property of the monastery, nor any public procession1443 take place there; this only jurisdiction being still left to him, that he must ordain in the place of a deceased abbot another whom the common consent of the congregation may have chosen as worthy. But now, these things being thus accomplished, be you diligent in the work of God, and assiduously devote yourselves to prayer, lest you should seem not so much to have sought security of mind for prayer, as to have wished to escape strict episcopal control over you while living amiss.
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Gregory to John, Bishop of Ravenna1444. That I have not replied to the many letters of your Blessedness attribute not to sluggishness on my part, but to weakness, seeing that, on account of my sins, when Ariulph, coming to the Roman city, killed some and mutilated others, I was affected with such great sadness as to fall into a colic sickness. But I wondered much why it was that that well-known care of your Holiness for me was of no advantage to this city and to my needs. When, however, your letters reached me, I became aware that you are indeed taking pains to act, but yet have no one on whom you can bring your action to bear. I therefore attribute it to my sins that this man1445 with whom we are now concerned both evades fighting against our enemies and also forbids our making peace; though indeed at present, even if he wished us to make it, we are utterly unable, since Ariulph, having the army of Authar and Nordulf, desires their subsidies1446 to be given him ere he will deign to speak to us at all about peace. But, as to the case of the bishops of Istria1447, I have learnt the truth of all you had told me in your letters from the commands which have come to me from the most pious princes, bidding me abstain for the present from compelling them. I indeed feel with you, and rejoice greatly in your zeal and ardour, with regard to what you have written, and acknowledge myself to have become in many ways your debtor. Know nevertheless that I shall not cease to write with the greatest zeal and freedom on this same matter to the most serene lords. Moreover the animosity of the aforesaid most excellent Romanus Patricius ought not to move you, since, as we are above him in place and rank, we ought so much the more to tolerate with forbearance and dignity any light conduct on his part. If, however, there is any opportunity of prevailing with him, let your Fraternity work upon him, so that we may make peace with Ariulph, if to some small extent we may, since the soldiery have been removed from the city of Rome, as he himself knows. But the Theodosiacs1448, who have remained here, not having received their pay, are with difficulty induced to guard the walls; and how shall the city subsist, left destitute as it is by all, if it has not peace? Furthermore, as to the gift redeemed from captivity, about whom you have written to us asking us to enquire into her origin, we would have your Holiness know that an unknown person cannot easily be traced. But as to what you say about one who has been ordained being ordained again, it is exceedingly ridiculous, and outside the consideration of one disposed as you are, unless perchance some precedent is adduced which ought to be taken into account in judging him who is alleged to have done any such thing. But far be it from your Fraternity to entertain such a view. For, as one who has been once baptized ought not to be baptized again, so one who has been once consecrated cannot be consecrated again to the same order. But in case of any one’s attainment of the priesthood having been accompanied by slight misdemeanour, he ought to be adjudged to penance for the misdemeanour, and yet return his orders. With regard to the city of Naples1449, in view of the urgent insistance of the most excellent Exarch, we give you to understand that Arigis1450, as we have ascertained, has associated himself with Ariulph, and is breaking his faith to the republic, and plotting much against this same city; to which unless a duke be speedily sent, it may already be reckoned among the lost. As to what you say to the effect that alms should be sent to the city of the schismatic Severus which has been burnt1451, your Fraternity is of this opinion as being ignorant of the bribes that he sends to the Court in opposition to us. And, even though these were not sent, we should have to consider that compassion is to be shewn first to the faithful, and afterwards to the enemies of the Church. For indeed there is near at hand the city Fanum, in which many have been taken captive, and to which I have already in the past year desired to send alms, but did not venture to do so through the midst of the enemy. It therefore seems to me that you should send the Abbot Claudius thither with a certain amount of money, in order to redeem the freemen whom he may find there detained in slavery for ransom, or any who are still in captivity. But, as to the sum of money to be thus sent, be assured that whatever you determine will please me. If, moreover, you are treating with the most excellent Romanus Patricius for allowing us to make peace with Ariulph, I am prepared to send another person to you, with whom questions of ransom may be better arranged. Concerning our brother and fellow-bishop Natalis1452 I was at one time greatly distressed, in that I had found him acting haughtily in certain matters; but, since he has himself amended his manners, he has overcome me and consoled my distress. In connexion with this matter admonish our brother and fellow-bishop Malchus1453 that before he comes to us he render his accounts, and then depart elsewhere if it is necessary. And if we find his conduct good, it will perhaps be necessary for us to restore to him the patrimony which he had charge of.
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Gregory to Dominicus, Bishop of Carthage1454. We have received with the utmost gratification the letters of your Fraternity, which have reached us somewhat late by the hands of Donatus and Quodvultdeus, our most reverend brethren and fellow-bishops, and also Victor the deacon with Agilegius the notary. And though we thought that we had suffered loss from the tardiness of their coming, yet we find gain from their more abundant charity; seeing that from this delay in point of time there appears no interruption, but rather increase of the love which, by the mercy of God, through your contemplation of the priestly office, your practice of reading, and your maturity of age, we know to be already firmly planted in you. For it would not flow so largely from you, had it not very many most abundant veins in your heart. Let us, therefore, most holy brother, hold fast with unshaken firmness this mother and guard of virtues. Let not the tongues of the deceitful diminish it in us, or any snares of the ancient enemy corrupt it. For this joins what is divided, and keeps together what is joined. This lifts up what is lowly without tumour; this brings down what is lifted up without dejection. Through this the unity of the universal Church, which is the knitting together of the Body of Christ, rejoices in its several parts through the mind’s equalization of them, though having in it dissimilarity from the diversity of its members. Through this these members both exult in the joy of others, though in themselves afflicted, and also droop for the sorrows of others, though in themselves joyful. For seeing that, as the teacher of the Gentiles testifies, if one member suffers anything, the other members suffer with it, and if one member glories, all the members rejoice with it, I doubt not that you groan for our perturbation, as it is quite certain that we rejoice for your peace. Now as to your Fraternity rejoicing with us on our ordination, it displays to me the affection of most sincere charity. But I confess that a force of sorrow strikes through my soul from contemplation of this order of ministry. For heavy is the weight of priesthood; seeing that it is necessary for a priest, first to live so as to be an example to others, and then to be on his guard not to lift up his heart because of the example which he shews. He should ever be thinking of the ministry of preaching, considering with most intense fear how that the Lord, when about to depart to receive for Himself a kingdom, and giving talents to His servants, says, Trade ye till I come (Luke xix. 13). Which trading surely we carry on only if by our living and our speaking we win the souls of our neighbours; if by preaching the joys of the heavenly kingdom we strengthen all that are weak in divine love; if by terribly sounding forth the punishments of hell we bend the froward and the timid; if we spare no one against the truth; if, given to heavenly friendships, we fear not human enmities. And indeed it was in thus shewing himself that the Psalmist knew that he had offered a kind of Sacrifice to God, when he said, Did I not hate them, O God, that hated thee, and was I not grieved with thine enemies! Yea I hated them with a perfect hated, and they became enemies unto me (Ps. cxxxviii. 211455). But in view of this burden I tremble for my infirmity, and look to the returning of the Master of the house, after receiving His kingdom, to take account of us. But with what heart shall I bear His coming, if from the trading I undertook I render Him no gain, or almost none? Do thou, therefore, most dear brother, help me with thy prayers; and what thou seest me to fear for myself, consider daily on thine own account with anxious dread. For through the bond of charity both what I say of myself is thy concern, and what I desire thee to do is mine. Further, as to what your Fraternity writes about ecclesiastical privileges, keep to this without any hesitation, since, as we defend our own rights, so we observe those of several churches. Nor do I through partiality grant to any Church whatever more than it deserves, nor do I under the instigation of ambition derogate from any what belongs to it by right; but I desire to honour my brethren in all ways, and study accordingly that each may be advanced in honour, so long as there can be no opposition to it of right on the part of one against the other. Further, I greatly rejoice with you in the manners of your messengers, in whom it has been shewn me how much you love me, in that you have sent to me elect brethren and sons. Given the tenth of the Kalends of August, tenth indiction.
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Gregory to Columbus, U+0026c. It is known, most dear brother in Christ, that the ancient enemy, who by cunning persuasion deposed the first man from the delights of Paradise to this life of care, and in him even then inflicted the penalty of mortality on the human race, does now with the same cunning, so as more easily to seize the flock, endeavour to infect the shepherds of the Lord’s sheep with infused poisons, and already to claim them as his own by right. But we, who, though unworthy, have undertaken the government of the Apostolic See in the stead of Peter the prince of the apostles, are compelled by the very office of our pontificate to resist the general enemy by all the efforts in our power. Now the bearers of these presents, Constantius and Mustellus, have in a petition presented to us given us to understand, and the deacons of the Church of Pudentiana constituted in the province of Numidia assert, that Maximianus, prelate of the same Church, corrupted by a bribe from the Donatists, has by a new licence allowed a bishop to be made in the place where he lives; which thing, though previous usage allowed it, is prohibited from remaining and continuing by the catholic faith1457. On this account, then, we have deemed it necessary to exhort thy Fraternity by these present writings that, when Hilarus our chartularius comes to thee, this same case be subjected to a thorough and wise investigation in an united general council of bishops, having the terror of the coming judge before their eyes. And if this charge should be proved with sufficient evidences by the bearers of these presents against the aforesaid bishop, let him by all means be degraded from the dignity and office which he enjoys, that both he may return to the gains of penitence through acknowledgment of his fault, and others may not presume to attempt such things. For it is right that one who has sold our Lord Jesus Christ to a heretic for money received, as is said to have been done, should be removed from handling the mysteries of His most holy body and blood. Further, if, apart from this accusation, there is any contest afoot among them, as is contained in the petition of the deacons themselves, with respect to certain wrongs or private transactions, this let thy Fraternity with our aforesaid chartularius fully enquire into with evidence adduced, and decide it according to justice between all the parties. But, further, we have learnt through the information given us by the bearers of these presents that the heresy of the Donatists is for our sins spreading daily, and that very many, leave being given them through venality, are being baptized a second time by the Donatists. How serious a matter this is, brother, it behoves us with the whole bent of our minds to consider. Lo, the wolf tears the Lord’s flock, no longer stealthily in the night, but in the open light; and we see him advance in the slaughter of the sheep, and with no solicitude, with no darts of words, do we oppose him. What fruits, then, of a multiplied flock shall we shew to the Lord, if even that of which we have undertaken the feeding we see with easy mind mangled by the wild beast? Let us therefore study to inflame our hearts by imitation of earthly shepherds, who often keep watch through winter nights, pinched with showers and frost, lest even one sheep, and perchance not a profitable one, should perish. And, if the prowler should have bitten it with greedy mouth, how do they busy themselves, with what palpitations of heart do they pant, with what cries do they leap forward to rescue the captured sheep, stimulated by the pressing need, lest anything lost through their carelessness should be required of them by the Lord of the flock! Let us then watch, lest anything should perish: and, if anything should by chance have been seized, let us bring it back to the Lord’s flock by the cries of divine discourses, that He who is the Shepherd of shepherds may mercifully vouchsafe to approve us in His judgment as having kept watch over His sheepfold. This also it is needful for you to attend to wisely; that, if there should be any proper petition on the part of the same bishop against the bearers of these presents, it should be thoroughly enquired into; and, if haply they themselves also should rightly deserve to be smitten for their own fault, we pronounce that they should by no means be spared on the ground of their having had the toil of resorting to us. In the month of August, tenth indiction.
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Gregory to Januarius, archbishop of Caralis (Cagliari). If with integrity of heart we consider the priestly office which we administer, the concord of personal charity ought so to unite us with our sons that, as we are fathers in name, so we should be proved by our affection to be so in deed. While, then, we ought to be such as has been said above, we wonder why such a mass of complaints has arisen against thy Fraternity. We still indeed hesitate to believe it: but, that we may be able to ascertain the truth, we have sent to your parts John the notary of our See, supported by our injunction, who may compel all parties to abide the judgment of chosen arbitrators, and by his own execution carry their judgments into effect. Wherefore we exhort thy Fraternity by this present writing to consider well with thyself beforehand the merits of the cases; and, if you find that you have taken or hold anything unjustly, in consideration of your priesthood to restore it before trial. Now, among numerous complaints, the most distinguished Isidore has complained of having been excommunicated and anathematised by thy Fraternity for invalid reasons. And, when we had wished to learn from one of thy clergy who was here for what cause this had been done, he gave us to understand that it had been done for no other cause than that the man had done thee an injury. This distresses us exceedingly; since, if it is so, thou shewest that thou dost not think of heavenly things, but givest signs of having thy conversa- tion among things of earth, having brought to bear the malediction of anathema to avenge a private wrong; which is a thing forbidden by the sacred rules. Wherefore for the future be thoroughly circumspect and careful, and presume not to inflict any such penalty again for vindication of thine own wrongs. For, shouldest thou do anything of the kind, know that it will afterwards be avenged on thyself.
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Gregory to all bishops in the matter of the Three Chapters1458. I have received your letters with the utmost gratification: but I shall have far abundant joy, if it should be my lot to rejoice in your return from error. Now the forefront of your Epistle notifies that you suffer severe persecution. But persecution, if endured irrationally, is of no profit at all unto salvation. For it is impious in any one to expect a recompense of reward for sin. For you ought to know, as the blessed Cyprian says, that it is not the suffering that makes the martyr, but the cause for which he suffers. This being so, it is exceedingly incongruous for you to glory in the persecution whereof you speak, seeing that you are not thereby at all advanced towards eternal rewards. Let, then, purity of faith bring your Charity back to your mother church who bare you; let no bent of your mind dissociate you from the unity of concord; let no persuasion deter you from seeking again the right way. For in the synod which dealt with the three chapters it is distinctly evident that nothing pertaining to faith was subverted, or in the least degree changed; but, as you know, the proceedings had reference only to certain individuals; one of whom, whose writings evidently deviated from the rectitude of the Catholic Faith, was not unjustly condemned1459. Moreover, as to what you write about Italy among other provinces having been especially scourged since that time, you ought not to twist this into a reproach, since it is written, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Hebr. xii. 6). If, then, it is as you say, Italy has been since that time the more loved by God, and in all ways approved, having been counted worthy of enduring the scourge of the Lord. But, since it is not as ye try to make out by way of insulting over her, attend ye to reason. After the Pope Vigilius of illustrious memory, having been appointed in the royal city1460, promulgated a sentence of condemnation against Theodora, then empress, or against the Acephali1461, the city of Rome was then attacked and captured by enemies. Does it follow from this that the Acephali had a good case, or that they were unjustly condemned, because such things happened after their condemnation? Away with the thought! For it is not fit that either any one of you, or any others who have been instituted in the mysteries of the Catholic Faith, should say or in any way acknowledge this. This then being recognized, retire ye even now at length from the determination you have come to. Wherefore, that full satisfaction may be infused into your minds, and all doubt removed, with respect to the three chapters, I have judged it of advantage to send you the book which my predecessor of holy memory, Pope Pelagius, had written on this subject1462. Which book if you should be willing to read again and again, putting aside the spirit of wilful self-defence, I have confidence that you will follow it in all respects, and, notwithstanding all, return to union with us. But if henceforth, after perusal of this book, you should decide to persist in your present determination, you will doubtless shew that you gave yourselves up not to reason but to obstinacy. Wherefore once more, in a spirit of compassion, I admonish your Charity, that, inasmuch as under God the purity of our faith has remained inviolate in the matter of the Three Chapters, ye put away from you all swelling of mind, and return to your mother the Church, who expects and invites her sons; and this all the more speedily as you know that she expects you daily.
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Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture he is said to have entertained three angels (Gen. xviii.). In view of this example, neither will we blame your Blessedness for feasting, if we come to know that you entertain angels. Again you say that Isaac gave a blessing to his son when satiated (Gen. xxvii. 27). Now as to both these things in the Old Testament—since they were so done in the way of history as still to have a meaning in the way of allegory—would that we could so read through the accounts of the things done as to perceive and take thought for the things to be done. For indeed the one, in saluting one only of the three angels, declared the Persons of the Trinity to be of one Substance; the other blessed his son when satiated, because one who is filled with divine banquets has his senses extended into the power of prophecy. But the words of Holy Writ are divine banquets. If, then, you read diligently—if, drawing example from what is outward, you penetrate what is inward—you will be satiated, as it were, from hunting in the field, and fill the stomach of the soul, so as to be able to announce things to come to your son placed before you, to wit to the people you have taken in charge. But one who prophesies anything of God is already in the dark as to this world; for it is assuredly right and fit that he whose senses are bright inwardly through intelligence should see less through concupiscence here below. Take, therefore, these things to yourselves; and, if you know yourselves to be such as I have said, you need not at all doubt of our esteem. I also find your Blessedness rejoicing if you bear the name of “a gluttonous man” along with the world’s Creator. As to this I briefly comment thus; that, if you are called so falsely, you do truly bear this name along with the world’s Creator; but, if it is true of you, who can doubt that it was false of Him? A like name does not avail to acquit you, if the cause for it is unlike. For even the thief who was condemned to die endured the cross with Him; but a like crucifixion did not acquit him whom his own guilt bound. But now I beseech God with all the prayers I can offer that not the name only, but the cause for it, may join your most holy Fraternity to our Creator. Further, your Holiness in your letters rightly praises feasts which are made with the intention of bestowing charity. But yet you should know that they then truly proceed from charity, when at them the lives of the absent are not backbitten, no one is censured in derision, and no idle tales about secular affairs, but the words of sacred reading, are heard; when the body is not pampered more than is needful, but only its weakness refreshed, that it may be kept in health for the practice of virtue. If, then, you thus conduct yourselves in your feasts, I own that you are masters of abstinence. As to your alleging to me the testimony of the apostle Paul, where he says, Let not him that eateth not judge him that eateth (Rom. xiv. 3), I think that this was altogether out of place, seeing both that I am not one that eateth not, and also that Paul did not here mean to say that the members of Christ, who are mutually bound to each other in His body, that is to say in his Church, with the bond of charity, should have no care whatever for each other. If, indeed, I had nothing to do with thee, nor thou with me, I should rightly be compelled to hold my peace, lest I should blame one whom I could not mend. This precept, then, was given only with reference to persons who go about to judge those who have not been committed to their care. But now that we, by the ordering of God, are one, we should be much in fault were we to pass over in silence what calls for our correction. Lo, thy Fraternity has taken it amiss to have been blamed by me about feasts, while I, who surpass thee in my position, though not in my life, am ready to be found fault with by all, and by all to be amended. And him only do I esteem to be a friend to me, through whose tongue I wipe off the stains of my soul before the appearance of the strict judge. But as to what you say, most sweet brother, about your being unable to read because of the pressure of tribulations upon you, I think this avails little for your excuse, since Paul says, Whatsoever things are written are written for our instruction, that we through patience and comfort of the Scriptures might have hope (Rom. xv. 4). If, then, holy Scripture has been prepared for our comfort, we ought by so much the more to read it as we find ourselves the more wearied under the burden of tribulations. But if we are to rely only on that sentence which you quote in your letter, wherein the Lord says, When they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you (Matth. x. 19), I say that Holy Scriptures have been given us in vain, if, being filled with the Spirit, we have no need of external words. But, dearest brother, trusting in God without doubt, when we are straightened in a time of persecution, is one thing; what we ought to do when the Church is at peace is another. For it is our duty, through this same Spirit, to learn by reading now what we may be able to shew forth also in suffering, should cause arise. Now, I rejoice exceedingly that you declare in your letter that you are giving attention to exhortation. For thus I know that you are wisely fulfilling the duties of your position, if you take pains to draw others also to your Maker. But your saying in the same sentence that you are not like me saddens me at once, after I had begun to rejoice, since I think that it is in derision that you give me praises which in truth I do not recognize as due. However, I give thanks to Almighty God that through you heretics are being recalled to holy Church. But it is needful for you to have a care that those also who are contained in the bosom of holy Church live so that they be not her adversaries through their evil lives. For, if they give themselves not to heavenly desires, but to earthly lusts and pleasures, sons of strangers are being nourished in her bosom. Now as to your declaring that you cannot possibly be ignorant of the degrees of ecclesiastical rank, I too fully know them with regard to you; and I am therefore much distressed that, if you knew the order of things, you have failed, to your greater blame, in knowing it with regard to me. For, after letters had been addressed to your Blessedness by my predecessor and myself in the cause of the archdeacon Honoratus, then, the sentence of both of us being set at nought, the said Honoratus was deprived of the rank belonging to him. Which thing if any one of the four patriarchs had done, such great contumacy could by no means have been allowed to pass without the most grievous offence. Nevertheless, now that your Fraternity has returned to your proper position, I do not bear in mind the wrong done either to myself or to my predecessor. But as to your saying that what has been handed down and guarded by my predecessors ought to be observed in our times also, far be it from me to infringe in any church the statutes of our ancestors with regard to my fellow priests, since I do myself an injury if I disturb the rights of my brethren. But when your accredited messengers arrive, I shall know the rights of the case between you and the aforesaid archdeacon Honoratus; and my own personal examination of it will shew you that, if you have the support of justice on your side, you will sustain no injury from me; as indeed you never have done. But in case justice supports the plea of the often-before-named Honoratus, I will shew by my acquittal of him that in judgment I have no knowledge even of persons whom I knew. Concerning the article of excommunication which, if I may say so, was of necessity added to our letters (though even the second and the third time with a condition interposed), your Blessedness complains unreasonably, since the apostle Paul says, Having in a readiness to revenge all disobedience (2 Cor. x. 6). But let these things pass: let us return to what concerns us now. For, if the lord Natalis acts as he should do, I cannot but be friends with him, knowing how much I am a debtor to his affection.
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To the most blessed Lord pope Gregory, Licinianus, bishop. The Book of Rules issued by Thy Holiness, and by the aid of divine grace conveyed to us, we have read with all the more pleasure for the spiritual rules which we find contained in it. Who can fail to read that with pleasure wherein by constant meditation he may find medicine for his soul; wherein, despising the fleeting things of this world which vary in their mutability, he may open the eyes of his soul to the settled estate of eternal life? This book of thine is a palace of all virtues. In it prudence fixes the boundary line between good and evil; justice gives each one his own, while it subjects the soul to God, and the body to the soul. In it fortitude also is found ever the same in adversity and in prosperity, being neither broken by opposition nor lifted up by success. In it temperance subdues the rage of lust, and discriminately imposes a limit upon pleasures. In it thou comprehendest all things that pertain to the partaking of eternal life: and not only for pastors layest down a rule of life, but also to those who have no office of government thou suppliest a rule of life. For pastors may learn in thy fourfold division what they should be in coming to this office; what life they should lead after coming to it; how and what they should teach, and what they should do to avoid being lifted up in so high a position as that of priesthood. This excellent teaching of thine is attested by the holy ancient fathers, doctors, and defenders of the Church; Hilary, Ambrose Augustin, Gregory Nazianzen: these all bear testimony to thee as did the prophets to the apostles. Saint Hilary says, in expounding the words of the Apostle who was the teacher of the Gentiles, “For so he signifies that the things belonging to discipline and morals serve to the good desert of the priesthood, if those things also which are necessary for the science of teaching and guarding the faith shall not be wanting among the rest; since it does not all at once constitute a good and useful priest only to act innocently, or only to preach knowingly, seeing that, though a man be innocent, he profits himself only unless he be learned, and that he that is learned is without the authority of a teacher unless he be in- nocent1465.” Saint Ambrose gives attestation to this book of thine in the books which he wrote about Duties (de officiis). Saint Augustin gives attestation, saying, “In action dignity should not be loved in this life, neither power; since all things under the sun are vain.” But the work itself which is done by means of this dignity or power, if it is rightly and profitably done, this is what avails for that weal of subjects which is according to God. Wherefore the Apostle says, “He that desireth the office of a bishop desireth a good work.” He wished to explain what episcopus means; that it is a title denoting work, not dignity. For it is a Greek word derived hence;—that he who is put over others overlooks those whom he is put over, to wit, as taking care of them; for episcopacy is overlooking. Therefore, if we choose, we may say in Latin that to exercise the office of a bishop is to overlook; so that one who delights to be over others and not to profit them may understand that he is no bishop. For so it is that no one is prohibited from longing to become acquainted with truth, for which purpose leisure is to be commended; but as to a position of superiority, without which the people cannot be governed, though it may be held and administered becomingly, it is unbecoming to covet it. Wherefore charity seeks holy leisure, so as to have time for perceiving and defending the truth. But if [the burden of government] be imposed, it is to be undertaken on account of the obligation of charity. But not even so should delight in the truth be altogether forsaken, lest the former sweetness should be withdrawn, and the present obligation be oppressive (Lib. viii. de Trinit, num. 1). Saint Gregory attests, whose style thou followest, and after whose example thou didst desire to hide thyself in order to avoid the weight of priesthood; which weight, of what sort it is, is clearly declared in the whole of thy book: and yet thou bearest what thou wast afraid of. For thy burden is borne upwards, not downwards; not so as to sink thee to the depths, but to lift thee to the stars; whilst by the grace of God, and the merit of obedience, and the efficiency of good work, that is made sweet which seemed to have heaviness through human weakness. For thou sayest the things that are in agreement with the apostles and with apostolic men. For, being fair, thou hast said things fair, and in them hast shewn thyself fair. I would not have thee liken thyself to an ill-favoured painter painting fair things, seeing that spiritual teaching issues from a spiritual soul. The human painter is by most men esteemed more highly than the inanimate picture. But put not this down to flattery or adulation, but to truth: for it neither becomes me to lie, nor thee to commend what is false. I then, though plainly sincere, have seen thee and all that is thine to be fair, and have seen myself as ill-favoured enough in comparison with thee. Wherefore I thee pray by the grace of God which abounds in thee that thou reject not my prayer, but willingly teach me what I confess myself ignorant of. For we are compelled of necessity to do what thou teachest. For, when there is no skilled person found for the sacerdotal office, what is to be done but that an unskilled one such as I am, should be ordained? Thou orderest that no unskilled one should be ordained. But let thy prudence consider whether it may not suffice him for skill to know Jesus Christ and Him crucified: for, if this does not suffice, there will, according to this book, be no one who can be called skilled: and so no one will be a priest, if none, unless he be skilled, should be one. For with open front we resist bigamists, lest the sacrament should be thus corrupted. What if the husband of one wife should have touched a woman before his wife? What if he should not have had a wife, and yet should not have been without touch of a woman? Comfort us with thy pen, that we may not be punished either for our own sin or that of others. For we are exceedingly afraid lest we should be forced to do what we ought not to do. Lo, obedience must be paid to thy precepts, that such a one may be made a priest as apostolical authority approves; and such a one as is sought is not found. Thus faith will cease which cometh of hearing; baptism will cease, if there should be no one to baptize; those most holy mysteries will cease which are effected through priests and ministers. In either case danger remains: either such a one must be ordained as ought not to be, or there must be no one to celebrate or administer sacred mysteries. A few years ago Leander, Bishop of Hispalis, on his return from the royal city, saw us in passing, and told us that he had some homilies issued by your Blessedness on the Book of Job. And, as he passed by in haste, he did not shew them to us as we requested. But thou wrotest afterwards to him about trine immersion, and saidest in thy letter, as I am told, that thou wast dissatisfied with that work, and hadst determined on maturer consideration to change those homilies into the form of a treatise1466. We have indeed six books of Saint Hilary, Bishop of Pictavia, which he turned into Latin from the Greek of Origen: but he has not expounded the whole of the book of holy Job in order. And I am not a little surprised that a man so very learned and so holy should translate the silly tales of Origen about the stars. I, most holy father, can in no wise be persuaded to believe that the heavenly luminaries are rational spirits, Holy Scripture not declaring them to have been made either along with angels or along with men. Let then your Blessedness deign to transmit to my littleness not only this work, but also the other books on morals which in this Book of Rules thou speakest of having composed. For we are thine, and are delighted to read what is thine. For to me it is a desirable and glorious thing, as thy Gregory says, to learn even to extreme old age. May God the Holy Trinity vouchsafe to preserve your crown unharmed for instructing His Church, as we hope, most blessed father.
section5.book3.chapter1
Gregory to Peter, Subdeacon of Campania. What a crime has been committed in the Lucullan fort against our brother and fellowbishop Paul1467 the account which has been sent to us has made manifest. And, inasmuch as the magnificent Scholasticus, judge of Campania, happens at the present time to be with us here, we have especially enjoined on him the duty of visiting the madness of so great perversity with strict correction. But, since the bearer of the aforesaid account has requested us to send some one to represent ourselves, we therefore send the subdeacon Epiphanius, who, together with the aforesaid judge, may be able to investigate and ascertain by whom the sedition was raised or investigated, and to visit it with suitable punishment. Let thy Experience then make haste to give aid in this case with all thy power, to the end both that the truth may be ascertained, and that vengeance may proceed against the guilty parties. Wherefore, since the slaves of the glorious Clementina are said to have had to do with this same crime, and to have used language calculated to stir up the sedition, do thou subject them strictly to immediate punishment, nor let your severity be relaxed in consideration of her person, since they ought to be smitten all the more as they have transgressed out of mere pride as being the servants of a noble lady. But you ought also to make thorough enquiry whether the said lady was privy to so atrocious a crime, and whether it was perpetrated with her knowledge, that from our visitation of it all may learn how dangerous it is not only to lay hands on a priest, but even to transgress in words against one. For, if anything should be done remissly or omitted in this case, know that thou especially wilt have to bear the blame and the risk; nor wilt thou find any plea for excuse with us. For in proportion as this business will commend thee to us if it be most strictly investigated and corrected, know that our indignation will become sharp against thee, if it be smoothed over. Moreover, for the rest, if any slaves from the city should have taken refuge in the monastery of Saint Severinus, or in any other church of this same fort, as soon as this has come to thy knowledge, by no means allow them to remain there, but let them be brought to the church within the city; and, if they should have just cause of complaint against their masters, they must needs leave the church with suitable arrangements made for them. But, if they should have committed any venial fault, let them be restored without delay to their masters, the latter having taken oath to pardon them.
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Gregory to Paulus, U+0026c. Although it has distressed us in no slight degree to hear of the injury that thou hast suffered, yet we have matter of consolation in learning that the affair is to thy credit, in that, so far as the account sent to us has disclosed the facts, thou hast suffered in the cause of uprightness and equity. Wherefore, that it may redound to the greater glory of thy Fraternity, this occurrence ought neither to shake thy constancy nor turn thee aside from the way of truth. For it is to the greater reward of priests if they continue in the path of truth even after injuries. But, lest the madness of such great impiety should remain unpunished, and pernicious insubordination break out to a worse degree, we have enjoined the magnificent Scholasticus, judge of Campania, who is at present here, that he should avenge what has been done with the repression it deserves. But, inasmuch as thy men have requested us to commission some one to represent ourselves, know that we have for this reason sent to Naples the subdeacon Epiphanius, who may be able, with the judge above named, to investigate and ascertain the truth, to the end that by his instancy he may cause worthy vengeance to be executed on those who may be shewn to have instigated or perpetrated so great a crime.
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Gregory to John, U+0026c. Thy Love has requested me that brother Boniface might be ordained Prior (præpositus) 1470 in thy monastery; as to which request I wonder much why it has not been done before. For since the time when I caused him to be given to thee thou oughtest already to have ordained him. With regard to the tunic of Saint John1471, I have been altogether gratified by thy anxiety to tell me of it. But let thy Love endeavour to send me this tunic, or (better still) this same bishop who has it, with his clergy and with the tunic itself, to the end that we may enjoy the blessing thereof, and be able to derive benefit from this bishop and his clergy. I have been desirous of putting an end to the cause that is pending with Florianus, and have already advanced to him as much as eighty solidi, which I believe he proposes should be given him in compensation for the monastery’s debt; and I am altogether desirous that this cause should be settled, inasmuch as Stephen the chartularius is said to be urgent that the aforesaid Florianus should transfer it to public cognizance, and it is distasteful to us to be engaged in a public lawsuit. Wherefore we must needs make some concession, so as to be able to bring this same cause to a composition. When this shall have been done, we will inform your Love of it. But do thou give thy whole attention to the souls of the brethren. Let it be now enough that the reputation of the monastery has been stained through your negligence. Do not often go abroad. Appoint an agent for these causes, and do thou leave thyself time for reading and prayer. Be attentive to hospitality; as far as thou art able, give to the poor; yet so as to keep what ought to be restored to Florianus. Moreover, among the brethren of thy monastery whom I see I do not find addiction to reading. Wherefore you must needs consider how great a sin it is, that God should have sent you alimony from the offerings of others, and you should neglect learning the commandments of God. Further, with regard to the six twelfths, unless we see the original deed, or a copy of it, we can do nothing. But I have sent an order to the servant of God, Florentinus, that, if the truth should be made apparent to him, he restore to you the six twelfths; after the restoration of which we will either grant the remaining six twelfths on lease or commute the revenue.
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Gregory to Peter, Subdeacon of Campania. As we have no wish to disturb the privileges of laymen in their judgments, so, when they judge wrongfully, we desire thee to resist them with moderate authority. For to restrain violent laymen is not to act against the laws, but to support law. Since then Deusdedit, the son-in-law of Felix of Orticellum, is said to have done violent wrong to the bearer of these presents, and still unlawfully to detain her property, in such sort that the dejection of her widowhood is found not to move his compassion, but to confirm his malice, we charge thy Experience that against the aforesaid man, as well as in other cases wherein the aforesaid woman asserts that she suffers prejudice, thou afford her the succour of thy protection, and not allow her to be oppressed by any one whatever, lest either thou be found to neglect what without prejudice to equity is commanded thee, or widows and other poor persons, finding no help where they are, be put to expense by the length of the journey hither.
section5.book3.chapter5
Gregory to John, bishop of Prima Justiniana1472. After the long afflictions which Adrian, bishop of the city of Thebæ, has endured from his fellow-priests, as though they had been his enemies, he has fled for refuge to the Roman city. And though his first representation had been against John, bishop of Larissa, to wit that in pecuniary causes he had given judgment without regard to the laws, yet after this he complained most grievously rather against the person of thy Fraternity, accusing thee of having deposed him unjustly from the degree of priesthood. But we, giving no credence to petitions that have not been enquired into, perused the acts of the proceedings, whether before our brother and fellow-bishop John, or before thy Fraternity. And indeed concerning the judgment of the above-named John, bishop of Larissa, which was suspended on appeal, both the most pious emperors, in their orders sent to the bishop of Corinth, have sufficiently decreed, and we have decreed also, Christ helping us, in our letters directed through the bearers of these presents to the aforesaid John of Larissa. But having ventilated the conflicting judgments, the examination of which the imperial commands had committed to thee, and inspected the series of proceedings held before the bishop John concerning the incriminated persons, we find that thou hast investigated almost nothing pertaining to the questions named and assigned to thee for decision, but by certain machinations hast produced witnesses against the deacon Demetrius, who were to allege with a view to the condemnation of this same bishop, that they had heard this Demetrius bearing testimony concerning the said bishop;—a thing not even lawful to be heard of. And when Demetrius in person denied having done so, it appears that, contrary to the custom of the priesthood and canonical discipline, thou gavest him into the hands of the prætor of the province as a deacon deposed from his dignity1473. And when, mangled by many stripes, he might perchance have said some things falsely against his bishop under the pressure of torment, we find that to the very end of the business he confessed absolutely nothing of the things about which he was interrogated. Neither do we find anything else in the proceedings themselves, whether in the depositions of witnesses or in the declaration of Adrian, to his disadvantage. But it is only that thy Fraternity, I know not with what motive, in contempt of law, human and divine, has pronounced an abrupt sentence against him; which, even though it had not been suspended on appeal, being pronounced in contravention of the laws and canons, could not rightly in itself have stood. Further, after, as is abundantly evident, the appeal had been handed to thee, we wonder why thou hast not sent thy people to us to render an account of thy judgment according to the undertaking delivered to our deacon Honoratus by the representatives of thy church. This omission convicts thee either of contumacy or of trepidation of conscience. If, then, these things which have been brought before us have the rampart of truth, inasmuch as we consider that, taking advantage of your vicariate jurisdiction under us, you are presuming unjustly, we will, with the help of Christ, decree further concerning these things, according to the result of our deliberations. But as regards the present, by the authority of the blessed Peter, Prince of the apostles, we decree that, the decrees of thy judgment being first annulled and made of none effect, thou be deprived of holy communion for the space of thirty days, so as to implore pardon of our God for so great transgression with the utmost penitence and tears. But, if we should come to know that thou hast been remiss in carrying out this our sentence, know thou that not the injustice only, but also the contumacy, of thy Fraternity will have to be more severely punished. But, as to our aforesaid brother and fellow-bishop Adrian, condemned by thy sentence, which, as we have said, was consistent with neither canons nor laws, we order that he be restored, Christ being with him, to his place and rank; so that neither may he be injured by the sentence of thy Fraternity pronounced in deviation from the path of justice, nor may thy Charity remain uncorrected; that so we may appease the indignation of the future judge.
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Gregory to John, bishop of Larissa. Our brother Adrian, bishop of the city of Thebæ, has come to Rome, bitterly complaining of having been condemned, neither lawfully nor canonically, on certain charges by thy Fraternity, and also by John, bishop of Prima Justiniana. And, when for a long time we saw no representative of the opposite party arrive here who might have replied to his objections, we delivered for perusal1474, with a view to the necessary ascertainment of the truth, the proceedings which had taken place before you. From these we ascertained that John and Cosmas, deacons who had been deposed from their office, one for frailty of the body and the other for fraudulent dealing with ecclesiastical property, had sent a representation to our most pious emperors against him, with respect to pecuniary matters and also criminal charges. They, in their commands sent to thee, desired thee (that is with strict observance of law and canons) to take cognizance of the matter so as to pass a sentence firm in law as to the pecuniary questions, but, as to the criminal charges, to report to their Clemency after a searching examination. Now if thy Fraternity had received in a right frame of mind these such right commands, you would never have accepted for a general accusation of their bishop men removed from their own office for their transgressions, and already hostilely disposed; especially as by their representation addressed to our most pious lords their untruthfulness is detected, in that they declared that they made it with the consent of all the clergy. Yet after this, to touch briefly and summarily on some of the proceedings before thee, the first head of accusation was concerning the Theban deacon Stephen, whom the bishop Adrian had failed to deprive of the dignity of his order, though supposed to have been aware of his most shameful life. As to this head, no witnesses were produced to show that bishop Adrian had any knowledge of the matter, except that Stephen alone, a man of shameful life and on his own confession to be condemned, is alleged to have said so. The second charge made against him appears to have been concerning infants having been debarred by his order from receiving holy baptism, and so having died with the filth of sin unwashed away. But none of the witnesses brought forward against him declared their knowledge of anything of the kind having come under the notice of bishop Adrian, but said that they had learnt it from the mothers of the infants, whose husbands, it is said, had been removed from the church for their crimes. But even so they did not declare that the hour of death had overtaken those infants while unbaptized, as was contained in the invidious representation of the accusers, it being evident that they had been baptized in the city of Demetrias. So much then for the criminal charges. But, as to the pecuniary matters, after what manner they were adjudged by thee is attested by the enquiry of the men deputed by the prince in pursuance of the most pious order of the most serene princes1475. For, when the oft-named Adrian had appealed against thy sentence, then, so far as we have ascertained from the depositions of four witnesses which were laid before John, bishop of Prima Justiniana, he was thrust into most close confinement, and forced by thy Fraternity to produce a document in which he confessed the charges brought against him. And it is true that in the document so produced by him he is found to have assented to thy sentence as to pecuniary matters. But the criminal charges he touched on in an indefinite and dubious sort of way, so that both thy purpose might be frustrated by the raising of certain clouds, and he might afterwards the better escape from his confession in the obscurity of a perplexed mode of speech. And when the appeal handed in by his people, and the rest of the proceedings under thy cognizance, had been reported to the most pious princes, and Honoratus, deacon of our See, with the glorious antigraphus1476 Sebastian having been deputed, as we have said, he was exempted by the most serene lords from all further orders. But, by what sought out contrivances I know not, another imperial order was again elicited, requiring John, bishop of Prima Justiniana, to enquire closely and pass judgment concerning all the aforesaid charges. In which trial all bishop Adrian’s clergy, and Demetrius the deacon, the latter in the midst of torments, declared that all this calumny against bishop Adrian had been got up by the contrivance of thy Fraternity. Nor were any of the criminal charges that had been made in thy audience against the bishop Adrian proved. But there came up, contrary to canons and laws, another cruel and crafty enquiry directed against his deacon Demetrius and other persons, in the course of which nothing was discovered for which the oft-mentioned Adrian could have been lawfully condemned, but rather ground for his acquittal. But with respect to John, prelate of the city of Prima Justiniana, and his most iniquitous and abominable judgment, we shall take further measures. As to bishop Adrian, we find both that he has laboured under thy enmity in a way ill-befitting thy priestly character, and that he has been condemned in pecuniary matters for no just cause by the sentence of thy Fraternity. Since then, having been deposed also by the above-said John bishop of Prima Justiniana in contravention of law and canons, he could not be left deprived of his rank and honour, we have decreed that he be reinstated in his church, and recalled to the order of his proper dignity. And, though thou oughtest to have been deprived of the communion of the Lord’s body, for that, setting at naught the admonition of my predecessor of holy memory, whereby he exempted him and his church from the jurisdiction of thy authority, thou hast again presumed to retain some jurisdiction over them, yet we, decreeing more humanely, and still allowing thee the sacrament of communion, decree that thy Fraternity shall abstain from all exercise of the jurisdiction formerly held by thee over him and his church; but that, according to the written instructions of our predecessor, if any case should possibly arise, whether touching the faith, or criminal, or pecuniary, against the aforesaid Adrian our fellowpriest, it be either taken cognizance of, if the question be a slight one, by those who are or may be our representatives in the royal city, or, if it be an arduous one, it be brought hither to the Apostolic See, to the end that it may be heard and decided before ourselves. But, if thou shouldest attempt at any time, on any pretext or by any surreptitious device, to contravene these our ordinances, know that we decree thee to be deprived of holy communion, and not to partake of it except at the close of thy life, unless upon leave granted by the Roman pontiff. For this we lay down as a rule, agreeably to the teaching of the holy fathers, that whosoever knows not how to obey the holy canons, neither is he worthy to minister or receive the communion at the holy altars. Moreover let thy Fraternity restore to him without any delay the sacred property, or any other, movable or immovable, which thou art said to retain so far; a specification whereof, that has been handed to us, we append to this letter. Concerning which if any question arises between you, we desire it to be considered by our representative in the royal city.
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Gregory to Natalis, archbishop of Salona1477. Whilst every kind of business demands1478 anxious investigation of the truth, what pertains to deposition from sacerdotal rank should be considered with especial strictness, since here the matter in hand is not concerning persons constituted in a humble position, but, as it were, concerning reversal of divine benediction. This consideration has also moved us to exhort your Fraternity with respect to the person of Florentius, bishop of the city of Epidaurus. For indeed we have been told that he had been accused on certain criminal charges, and that, without any canonical proof being sought, and without previous sentence of any sacerdotal council, he has been deposed from his office of dignity, not by law, but by authority. Inasmuch, then, as no man can be removed from the rank of episcopacy except for just causes by the concordant sentence of priests, we exhort your Fraternity to cause the aforesaid man to be recalled from the banishment into which he has been driven, and his case enquired into in a consultation of bishops. And, should he be convicted by canonical proof of the charges brought against him, without doubt he must be visited with canonical punishment. But, should the facts be found by the synodical inquisition to be otherwise than had been supposed, it is necessary both that his accusers should dread the rigour of justice, and that the incriminated person should have the approbation of his innocence preserved inviolate. But we have committed by our order the execution of the above-mentioned business to Antoninus, our subdeacon, to the end that decisions may be come to in accordance with the laws and canons, and, with the help of the Lord, be carried into effect.
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Gregory to Antoninus, U+0026c. It has come to our ears that Florentius, bishop of the city of Epidaurus, his property having first been seized, has been condemned, for certain crimes not proved, without a sacerdotal council. And, inasmuch as he ought not to suffer canonical punishment, no canonical sentence having been pronounced for his condemnation, we enjoin thy Experience to urge upon our brother and fellow-bishop Natalis that he should cause the aforesaid man to be recalled from the banishment into which he is said to have been driven. And a council of bishops having been assembled, if the charges brought against him should be canonically proved, we will that the sentence of our aforesaid brother and fellow-bishop Natalis shall take effect against him. But, should he be absolved by a general judgment, thou must not permit him to be subject to prejudice on the part of any one, and must carefully and rigorously insist on his aforesaid property being restored to him. It is therefore needful that the heavier thou feelest the burden of such negotiations to be, with the maturer and more vigilant execution thou take pains to fulfil them.
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Gregory to Savinus, U+0026c. Bad men have gone forth and disturbed your minds, understanding neither what they say nor whereof they affirm, pretending that in the times of Justinian of pious memory something was detracted from the faith of the holy synod of Chalcedon, which with all faith and all devotion we venerate. And in like manner all the four synods of the holy universal Church we receive as we do the four books of the holy Gospel. But concerning the persons with respect to whom something had been done after the close of the synod, there was something ventilated in the times of Justinian of pious memory: yet so that neither was the faith in any respect violated, nor anything else done with regard to these same persons but what had been determined at the same holy synod of Chalcedon. Moreover, we anathematize any one who presumes to detract anything from the definition of the faith which was promulgated in the said synod, or, as though by amending it, to change its meaning: but, as it was there promulged, so in all respects we guard it. Thee, therefore, most dear son, it becomes to return to the unity of Holy Church, that thou mayest end thy days in peace; lest the malignant spirit, who cannot prevail against thee through thy other works, may from this cause find a way at the day of thy departure of barring thy entrance into the heavenly Kingdom.
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Gregory to Maximianus, bishop of Syracuse I wrote some time ago to your Fraternity desiring you to send to the Roman city those who had alleged anything against Gregory, bishop of the city of Agrigentum1481. And we exhort you by this present epistle that this should be immediately done. Wherefore hasten to send with speed the persons themselves, and the rest of the documents, that is the reports of proceedings and the petitions that have been given in. Nor do we allow any delay or excuse to be sought; to the end that, when they have been sent, as we have said, with speed to the Roman city, we may know how, with the help of God, we may most advantageously deal with him.
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Gregory to Scholasticus, judge of Campania. While we were greatly distressed in our care for the city of Naples, bereaved of the solace of a priest1482, the arrival of the bearers of these presents with the decree for the election of our subdeacon Florentius, had afforded us some relief under so great a burden of thought. But, when it appeared that our said subdeacon, flying from the very city, had deprecated his ordination with tears, know ye that our sadness increased, as if from some heavier dispensation. Wherefore, greeting you well, we exhort your Greatness to assemble the chief men or the people of the city, so as to take thought for the election of another, who may be worthy to be promoted to the priesthood with the consolation of Christ. Then, the decree having been solemnly passed, and transmitted to this city, let the ordination proceed, with the help of Christ, among yourselves. But, should you not find a suitable person on whom you can agree, at any rate choose ye three upright and wise men, to be sent to this city as representing the community, and to whose judgment the whole population may assent. Perhaps, when they come hither, they will find such a one as may be ordained as your bishop without reproach, to the end that your bereaved city may neither within itself want an inspector of its deeds, nor, when the care of a priest is supplied to it, afford entrance to hostile snares from without.
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Gregory to Antoninus, Subdeacon, Rector of the patrimony in Dalmatia. It is commonly reported in these parts that our brother and fellow-bishop, Natalis of the Church of Salona, is dead. If this is true, let thy Experience with all speed and all care hasten to admonish the clergy and people of that city that with one consent they elect a priest for ordination; and, when the nomination of the person who may be elected has been made, thou wilt take care to transmit it to us, that he may be ordained with our consent, as has been the case from ancient times. And this above all things thou must look to, that in this election neither any bribery in any way whatever come in, nor the patronage of any persons whatever prevail. For if one is elected through the patronage of certain persons, he is obliged out of deference to them to comply with their wishes after his ordination, and so it comes to pass that the possessions of that church are lessened, and ecclesiastical order is not maintained. They must, therefore, under thy superintendence, elect such a person as will not be unsuitably subservient to the will of any one, but one who in the adornment of his life and conversation may be found worthy of such a high degree. But of the possessions or ornaments of the same church cause an inventory to be faithfully written out in thy presence. And, lest any of the possessions themselves should be lost, admonish Respectus the deacon and Stephanus the chief notary (primicerium notariarum) to take sole charge of these possessions, warning them that they will have to make good out of their own substance any diminution of them that may have arisen from their negligence. Moreover, strictly charge Malchus1483, our brother and fellow-bishop, that he refrain entirely from intermeddling in this matter. For, should we learn that anything has been done or attempted by him against our will, let him know that he will incur no slight guilt and danger. But of this also take care to warn him, that he must be careful to set down and complete the accounts of our patrimony which he has had in charge; for doing which let him make haste, laying aside all excuses, to come to us from the Sicilian parts. Let him, then, in no wise presume to meddle with the affairs of the Church of Salona, lest he should be under further liability to it, and possibly found culpable. For he is said to have many things belonging to the aforesaid church; and report goes that he was well-nigh the prime mover in the sale of its possessions, and in other unlawful doings. And, should this be found in manifest truth to be as it is said to be, he may be certain that it will by no means remain unavenged. Let any necessary expenses be defrayed by the steward who was in office at the time of the aforesaid bishop’s death, that so he may explain his accounts to the future bishop as he knows them to be. All the things that we have enjoined on thee to be done it is certainly necessary that thou shouldest do with the advice of our son, the magnificent and most eloquent Marcellus1484, to the end that thou mayest be able to carry out carefully and effectively all that is contained in this paper of directions, and that no blame for negligence may belong to thee
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Gregory to the presbyters, deacons, and clergy of the church of Mediolanum. We have received your Love’s epistle, which, though it bore no subscription, was accredited by the persons of the bearers, the presbyter Magnus and the cleric Hippolytus. Having read it, we find that you are all agreed in favour of our son Constantius, deacon of your church, who has been well known to me for long. And, when I represented the Apostolical See in the royal city, he stuck close to me for a long time; but I never found anything in him that could at all be found fault with. Nevertheless, since it has been for long my deliberate determination to interfere in no man’s favour with a view to his undertaking the burden of pastoral care, I can but follow up your election with my prayers that Almighty God, who is ever prescient of our future doings, may supply you with a pastor such that in his tongue and manners you may be able to find pastures of divine exhortation; one in whose disposition humility may shine forth together with rectitude, and severity with loving-kindness; one who may be able to shew you the way of life not in his speaking only but also in his living; that so from his example your love may learn to sigh with longing for the eternal country. Wherefore, most dear sons, we, warned by our sense of the censorship of our office, urge you in this matter of getting yourselves a bishop that none of you look to your own gain without regard to the common advantage, lest, if any one is eager after his own individual interest, he should be deceived by a frivolous estimate: for the mind that is bound by cupidity does not examine with a free judgment a person’s claims to preference. Considering, therefore, what things are profitable for all, pay ye ever in all things most complete obedience to him whom Divine grace may put over you. For, when once put over you, he must not be further judged by you; though now he ought to be the more thoroughly judged as he may not be judged hereafter. But, when with God’s leave a pastor has been consecrated for you, commit ye yourselves to him with all your heart, and in him serve the Lord the Almighty, who has put him over you. But, inasmuch as supernal judgment is wont to provide pastors for peoples according to their deservings, do you seek spiritual things, love heavenly things, despise things temporal and fugitive; and hold it for most certain that you will have a pastor who shall please God, if you in your own doings please God. Lo, all the things of this world, which we used to hear from the sacred page were doomed to perish, we see already ruined. Cities are overthrown, camps uprooted, churches destroyed; and no tiller of the ground inhabits our land. Among ourselves who are left, very few in number, the sword of man incessantly rages along with calamities wherewith we are smitten from above. Thus we see before our eyes the evils which we long ago heard should come upon the world, and the very regions of the earth have become as pages of books to us. In the passing away, then, of all things, we ought to take thought how that all that we have loved was nothing. View, therefore, with anxious heart the approaching day of the eternal judge, and by repenting anticipate its terrors. Wash away with tears the status of all your transgressions. Allay by temporal lamentation the wrath that hangs over you eternally. For our loving Creator, when He shall come for judgment, will comfort us with all the greater favour as He sees now that we are punishing ourselves for our own transgressions. We are now sending to you, by the favour of God, John our subdeacon, the bearer of these presents, to this end;—that, with the help of Almighty God, he may see to your bishopelect being consecrated after the manner of his predecessor. For, as we demand our rights from others, so we conserve their several rights to all.
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Gregory to John, U+0026c. Inasmuch as it is manifest that the Apostolic See is, by the ordering of God, set over all Churches, there is, among our manifold cares, especial demand for our attention, when our decision is awaited with a view to the consecration of a bishop. Now on the death of Laurentius, bishop of the church of Mediolanum, the clergy reported to us that they had unanimously agreed in the election of our son Constantius, their deacon. But, their report not having been subscribed, it becomes necessary, that we may omit nothing in the way of caution, for thee to proceed to Genua (Genoa), supported by the authority of this order1486. And, inasmuch as there are many Milanese at present there under stress of barbarian ferocity, thou must call them together, and enquire into their wishes in common. And, if no diversity of opinion separates them from the unanimity of the election—that is to say, if thou ascertainest that the desire and consent of all continues in favour of our aforesaid son, Constantius,— then thou art to cause him to be consecrated by his own bishops, as ancient usage requires, with the assent of our authority, and the help of the Lord; to the end that through the observance of such custom both the Apostolic See may retain the power belonging to it, and at the same time may not diminish the rights which it has conceded to others.
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Gregory to Romanus, Patrician, and Exarch of Italy. We believe that your Excellency is already aware of the death of Laurentius, bishop of the church of Mediolanum. And since, so far as we have learnt from the report of the clergy, all have agreed in the election of our son Constantius, deacon of the same church, it was necessary for us, for keeping up old usage, to send a soldier of our church, to cause him in whose favour he finds the will and consent of all to concur unanimously to be consecrated by his own bishops, as ancient usage requires, though still with our assent. Wherefore, greeting you with fatherly affection as in duty bound, we request your Excellency to vouchsafe your support, justice approving, to the aforesaid Constantius, whether elected or not, whenever need may arise; to the end that this service may both exalt you here before your enemies, and commend you beforehand in the future life before God. For he is one of mine, and was once associated with me on very intimate terms. And you ought to hold as yours, and to love peculiarly, those whom you know to be ours.
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Gregory to Honoratus, Archdeacon of Salona1487. The mandates of ourselves and of our predecessor had reached thy Love not long ago, in which thou wert acquitted of the charges calumniously brought against thee; and we ordered thee to be reinstated without any dispute in the order of thy rank. But, inasmuch as again after no great lapse of time, thou camest to the city of Rome complaining of some improper proceedings among you concerning the alienation of sacred vessels, and as, while we had persons with us here who might have replied to thy objections, Natalis, thy bishop, departed this life, we have judged it necessary to confirm further by this present letter those same mandates, both our predecessor’s and our own, which (as has been said) we sent not long ago for thy acquittal. Wherefore, acquitting thee fully of all the charges brought against thee, we will that thou continue without any dispute in the rank of thy order, so that the question raised by the aforesaid man may not on any pretext prejudice thee in the least degree. Moreover, as to the heads of thy complaint, we have straitly charged Antoninus, subdeacon and rector in your parts of the patrimony of holy Church over which, by God’s providence, we preside, that, if he should find ecclesiastical persons implicated in them, he decide these cases with the utmost strictness and authority. But, in case of the business being with such persons as the vigour of ecclesiastical jurisdiction cannot reach, he is to deposit the proofs under each particular head among the public acts, and transmit them to us without any delay, that, being accurately informed, we may know how, with the help of Christ, to dispose of the matter.
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Gregory to Dynamius, Patrician of Gaul. He who administers faithfully what is other’s shews how well he dispenses what is his own. And this your Glory makes manifest to us in that, intent on your annual offering, you have rendered the blessed Peter, Prince of the apostles, the fruits of his revenues. In paying him what is his faithfully, you have made these gifts to him your own. For indeed it becomes the glorious people of this earth who think of eternal glory so to act that in virtue of their excelling in temporal power, they may procure for themselves a reward that is not temporal. Accordingly, addressing to you the greeting which we owe, we implore Almighty God both to replenish your life with present good, and to extend it to the lofty joys of eternity. For we have received through our son Hilarus (al Hilarius) of the aforesaid revenues of our Church four hundred Gallican solidi1488. We now send you as the benediction of the blessed apostle Peter a small cross, wherein are inserted benefits from his chains1489, which for a time bound his neck: but may they loose yours from sins for ever. Moreover in its four parts round about are contained benefits from the gridiron of the blessed Laurence, whereon he was burnt, that it, whereon his body was consumed by fire for the truth’s sake, may inflame your soul to the love of the Lord.
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Gregory to Peter, subdeacon of Campania1490. Our brother and fellow-bishop Paul has often requested us to allow him to return to his own church. And, having perceived this to be reasonable, we have thought it needful to accede to his petition. Consequently let thy Experience convene the clergy of the Neapolitan church, to the end that they may choose two or three of their number, and not omit to send them hither for the election of a bishop. But let them also intimate, in their communication to us, that those whom they send represent them all in this election, so that their church may have its own bishop validly ordained. For we cannot allow it to be any longer without a ruler of its own. Should they perchance try in any way to set aside thy admonition, bring to bear on them the vigour of ecclesiastical discipline. For he will be giving proof of his own perverseness, whosoever does not of his own accord assent to this proceeding. Moreover, cause to be given to the aforesaid Paul, our brother and fellow-bishop, one hundred solidi, and one little orphan boy, to be selected by himself, for his labour in behalf of the same church. Further, admonish those who are to come hither as representing all for the election of a bishop, to remember that they must bring with them all the episcopal vestments, and also as much money as they may foresee to be necessary for him who may be elected bishop to have to his own use. But lose no time in despatching those of the clergy who are selected as we have said, that, seeing that there are present here divers nobles of the city of Naples, we may treat with them concerning the election of a bishop, and take counsel together with the help of the Lord.
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Gregory to Sabinus, Guardian of Sardinia. Certain serious matters having come to our ears which require canonical correction, we therefore charge thy Experience not to neglect to cause Januarius, our brother and fellowbishop, together with John the notary, to appear before us with all speed, all excuses being laid aside, that in his presence what has been reported to us may be subjected to a thorough investigation. Further, if the religious women Pompeiana and Theodosia, according to their request, should wish to come hither, afford them your succour in all ways, that they may be able, through your assistance, to accomplish their desires: but especially be careful by all means to bring with you the most eloquent Isidore, as he has requested, that, the merits of his case which he is known to have against the Church of Caralis having been fully gone into, he may be able to have it legally terminated. Furthermore, some personal misdemeanours having been reported to us of the presbyter Epiphanius, it is necessary for you to investigate everything diligently, and to make haste to bring at the same time with you the women with whom he is said to have sinned, or others whom you suppose to know anything about the matter; that so the truth may be clearly laid open to the rigour of ecclesiastical discipline. Now you will take care to accomplish all these things so efficiently as to lay yourself open to no blame for negligence, knowing that it will be entirely at your peril if this our order should in any way be slackly executed.
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Gregory to Libertinus, Præfect of Sicily. From the very beginning of your administration God has willed you to go forth to vindicate His cause, and of His mercy has reserved for you this reward, with praise attending it. For it is reported that one Nasas, a most wicked Jew, has with a temerity that calls for punishment erected an altar under the name of the blessed Elias, and by sacrilegious seduction has enticed many Christians to worship there; nay, has also, it is said, acquired Christian slaves, and devoted them to his own service and profit. Whilst, then, he ought to have been most severely punished for such great crimes, the glorious Justinus1492, soothed (as has been written to us) by the charm of avarice, put off avenging the injury done to God. But let your Glory institute a strict examination into all these things, and, if it should be found manifest that such things have been done, make haste to visit them most strictly and corporally on this wicked Jew, in such sort that you may thereby both conciliate the favour of God to yourself, and shew yourself by this example, to your own reward, a model to posterity. Moreover, set at liberty, without any equivocation, according to the injunctions of the laws1493, whatever Christian slaves it shall appear that he has acquired; lest (which God forbid) the Christian religion should be polluted by being subjected to Jews. Do you therefore with all speed correct these things most strictly, that not only may we give thanks to you for this discipline, but also bear testimony to your goodness in case of need.
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Gregory to Andrew, Bishop of Tarentum Taranto, in Calabria . A man may look without alarm to the tribunal of the eternal Judge, if only, conscious of his own guilt, he strives to pacify Him by befitting penitence. Now that thou hadst a concubine we find to be manifestly true, with regard to whom also an adverse suspicion has arisen in the minds of some. But, since in doubtful cases judgment ought not to be absolute, we have chosen to leave the matter to thine own conscience. If, then, after being constituted in sacred orders thou rememberest having been defiled by carnal intercourse, thou must resign the dignity of priesthood, nor presume by any means to approach its ministration, knowing that thou wilt administer it to the peril of thy soul, and without doubt have to render an account to our God, if, being conscious of this crime, thou shouldest desire to continue in the order wherein thou art, concealing the truth. Wherefore we again exhort thee that, if thou knowest thyself to have been deceived by the craft of the ancient foe, thou hasten to overcome him, while thou mayest, by adequate penitence, lest, as we hope may not be, thou be reckoned as partner with him in the day of judgment. If, however, thou art not conscious of this guilt, thou must needs continue in the order wherein thou art. Furthermore, since, against due order, thou didst doom a woman on the Church-roll1494 to be cruelly beaten with cudgels, although we do not think that she died eight months afterwards, yet, because thou hast had no regard to thy order, we therefore sentence thee to abstain for two months from the administration of mass. Meanwhile, being suspended from thy office, it will become thee to weep for what thou hast done. For it is very right that, now that the examples of praiseworthy priests do not provoke thee to the tranquil rectitude befitting thy position, at any rate the medicine of correction should compel thee.
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Gregory to John, Bishop of Calliopolis Gallipoli, in Calabria . From the reports sent to us by thy Fraternity it appears that Andrew, our brother and fellow-bishop, undoubtedly had a concubine. But, since it is uncertain whether he has touched her while constituted in sacred orders, it is necessary that thou shouldest warn him with earnest exhortation that, if he knows himself to have had intercourse with her while in sacred orders, he should retire from the office which he holds, and minister no longer. And if, though conscious of having done this thing, he should conceal his sin and presume to minister, let him know that peril hangs over his soul in the divine judgment. As to the woman on the Church-roll, whom he caused to be chastised with cudgels, though we do not believe that she died eight months afterwards, yet, since he caused her to be thus punished inconsistently with his sacred calling, do thou suspend him for two months from the solemnization of mass, that at any rate this disgrace may teach him how to behave himself in future. Moreover, the clergy of the aforesaid bishop, in a petition presented to us, which is subjoined below, allege that they endure much ill-treatment from him. Wherefore let thy Fraternity take care to ascertain all these things accurately, and so to correct and arrange them in a reasonable way that they may be under no necessity hereafter of resorting hither on account of this matter. In the month of July, indiction 11.
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Gregory to the clergy, U+0026c. Having read your letter, beloved, we learn that you have made choice of Honoratus your archdeacon; and know ye that it is altogether pleasing to us that you have chosen for the order of episcopacy a man tried of old and of grave manner of life. We too join with you in approbation of his personal character, inasmuch as it is already known to us; and it has been our own wish also that he should be ordained as your priest according to your desire. For which cause we exhort you to persist in his election without any ambiguity. Nor ought any circumstances to disincline you from his person, since, as this laudable choice is now approved, so it will impose both a burden on your souls and a stain of unfaithfulness on your reputation, if any one should seduce you (which God forbid) to turn aside your love from him. But as to those who are not at one with you in this desired election, we have caused them to be admonished by Antoninus our subdeacon, that they may be able to agree with you. To him also we have already given our injunctions as to what ought to be done with respect to the person of our brother and fellow-bishop Malchus1496. But, inasmuch as we have ourselves also written to him, we believe that he will without delay keep himself quiet from disquieting you. If by any chance he should in any way whatever neglect to obey, his contumacy will in every way be mulcted with the utmost rigour of canonical punishment.
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Gregory to Columbus, U+0026c. Even before receiving thy Fraternity’s letter, I knew thee from the report of thy deserved reputation to be a good servant of God. And now that I have received it, I understand more fully that what fame had already spread abroad was well founded; and I greatly rejoice in thy deserts, in that thou exhibitest manners and deeds that testify to a praiseworthy life. Since, then, I feel that these things are conferred on thee by the Supernal Majesty, I congratulate thee; and I bless God our Creditor, who denies not the gifts of His mercy to His humble servants. On this account I declare it to be true that thy Fraternity so kindles me with the flame of charity to love thee, and my spirit is so united to thee, that I both desire to see thee and am also with thee in heart, though absent. Thou perceivest in thine own thoughts that this is so. For in truth unity of minds in charity has power to unite more than bodily presence can. Furthermore, that with thy whole mind, thy whole heart, thy whole soul, thou cleavest and art devoted to the Apostolic See I am now assured, as, indeed before thy letter had borne testimony to the fact, I plainly knew. Wherefore, first addressing thee with the greeting of charity which is due, I exhort thee not to cease to be mindful of what thou hast promised to the blessed Peter, Prince of the apostles. Wherefore be thou urgent with the primate of thy synod1498, that boys be in no wise admitted to sacred orders, lest they fall by so much the more dangerously as they hasten more speedily to mount to higher places. Let there be no venality in ordination: let not the influence or entreaty of any persons obtain anything in contravention of these our prohibitions. For without doubt God is offended if any one is promoted to sacred orders, not for merit, but by favour (which God forbid) or venality. If, then, thou art aware of these things being done, keep not silence, but oppose them urgently; since, if perchance thou shouldest neglect them, or conceal them when known of, the chain of sin will bind not those alone who do such things, but no light guilt before God will touch thee also in the matter. If, then, anything of the kind is committed, it ought to be restrained by canonical punishment, lest so great a wickedness, with sin in others, acquire strength from connivance. I have, therefore, the sooner given leave of departure to the bearer of these presents, Victorinus, thy Fraternity’s deacon, whom I think to be thy imitator, and whom I have re- ceived with charity; and by him I have transmitted to thee for a blessing keys of the blessed Peter, in which something from his chains is included. Lastly, with regard to the unity and peace of the council which, under God, you are taking measures to assemble, let thy Charity rejoice my mind by informing me of everything particularly.
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Gregory to Adeodatus, Primate bishop of the province of Numidia. After what manner the charity of affection has bound your Fraternity to usward the tenour of your letters has evidently shewn; and they have afforded us great matter of rejoicing, in that we have found them to be composed in a spirit of loving-kindness, and to glow with affection well-pleasing to God. As, then, we have briefly said, the epistle which you have addressed to us has so laid open your mind that its author might be supposed not to be absent from us at all. For, indeed, persons are not to be accounted absent whose feelings are not at variance with mutual charity. And though, as you say in your letter, neither your strength nor your age allow you to come to us, that we might be gratified by the bodily presence of your Fraternity, yet, seeing that we are one with you and you with us in feeling, we are entirely present one to the other, while we see each other in a mind made one through love. Furthermore, greeting your Fraternity with the suitable affection of charity, we exhort you that you study with all your heart so to acquit yourself wisely in the office of primacy which under God you hold, that it may both profit your soul to have attained to this rank, and that you may stand out as a good example for imitation to others in the future. Be, then, especially careful with regard to ordination; and by no means admit any to aspire to sacred orders but such as are somewhat advanced in age and pure in deeds, lest perchance they cease for ever to be what they immaturely haste to be. For you must first examine the life and manners of those who are to be placed in any sacred order; and, that you may be able to admit such as are worthy to this office, let not the influence or the entreaty of any persons whatever inveigle you. But before all things it behoves you to be cautious that no venality may have place in ordination, lest (which God forbid) the greater danger hang over both the ordained and the ordainers. If ever, then, there is need for such things to be taken in hand, call grave and experienced men into your counsels, and consider the matter in common deliberation with them. And before all others it is fit that you should in all cases call in Columbus our brother and fellow-bishop. For we believe that, if you shall have done what is to be done with his advice, no one will find anything in any way to find fault with in you; and know ye that it will be as acceptable to us as if it had been done with our advice; inasmuch as his life and manners have in all respects so approved themselves to us that it is clearly apparent to all that what is done with his consent will be darkened by no blot of faultiness. But the bearer of these presents, Victorinus, deacon of our fellowbishop above-named, has been such a herald of your merits as exceedingly to refresh our spirits with regard to your behaviour. And we pray the Almighty Lord to cause the good that has been reported of you to shine forth more fully in operation as well-pleasing to Him. When, therefore, the council which you are taking measures to assemble has, with the succor of God, been brought to a conclusion, rejoice us by telling of its unity and concord, and give us information on all points.
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Gregory to Maximinianus, Bishop of Syracuse1499. My brethren who live with me familiarly urge me by all means to write something briefly about the miracles of the Fathers done in Italy, which we have heard of. With this view I am in great need of the assistance of your Charity, to mention to me shortly what comes back to your memory, and what you happen to have known. For I remember your telling me something, which I have now forgotten, about the Lord1500 Abbot Nonnosus, who was with the Lord1501 Anastasius of Pentomi1502. And therefore this, or anything else, I beg thee to communicate to me by letter without delay, if indeed thou art not intending to come to me thyself shortly.
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Gregory to John, Bishop of Constantinople1503. Though consideration of the case moves me, yet charity also impels me to write, since I have written once and again to my most holy brother the lord John, but have received no letter from him. For some one else, a secular person, addressed me under his name; seeing that, if those were really his letters, I have not been vigilant, having believed of him something far different from what I have found. For I had written about the case of the most reverend presbyter John, and about the questions of the monks of Isauria, one of whom, being in priest’s orders, has been beaten with clubs in your church; and thy most holy Fraternity (as appears from the signature of the letter) has written back to me professing ignorance of what I wrote about. At this reply I was exceedingly astonished, revolving within myself in silence, if he speaks the truth, what can be worse than that such things should be done against the servants of God, and even he who was close at hand should not know? For what excuse can a shepherd have if the wolf devours the sheep and the shepherd knows it not? But, if your Holiness knew both what I referred to in my letter and what had been done, whether against John the presbyter or against Athanasius, monk of Isauria and presbyter, and wrote to me, I know not; what can I reply to this, since the Truth says through His Scripture, The mouth that lieth slayeth the soul (Wisd. i. 11)? I demand of thee, most holy brother; has that so great abstinence of thine come to this, that by denial thou wouldest hide from thy brother what thou knewest to have been done? Had it not been better that flesh should go into that mouth for food, than that falsehood should come out of it for deceiving a neighbour; especially when the Truth says, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matth. xv. 11)? But far be it from me to believe anything of the kind of your most holy heart. Those letters were headed with your name, but I do not think they were yours. I had written to the most blessed lord John; but I believe that that familiar of yours has replied,—that youngster, who as yet has learnt nothing about God; who knows not the bowels of charity; who in his wicked doings is accused by all; who daily lays snares against the deaths of divers people by means of concealed wills; who neither fears God nor regards men. Believe me, most holy brother, you must first correct this man, that from the example of those who are near to you those who are not near may be better amended. Do not give ear to his tongue: he ought to be directed after the counsel of your holiness; not your holiness swayed by his words. For, if you listen to him, I know that you cannot have peace with your brethren. For I, as my conscience bears me witness, wish to quarrel with no man; and with all my power I avoid it. And, though I desire exceedingly to be at peace with all mankind, it is especially so with you, whom I exceedingly love, if only you are yourself the person whom I knew. For, if you do not observe the canons, and wish to tear to pieces the statutes of the Fathers, I know not who you are. So act, then, most holy and most dear brother, that we may mutually recognize each other, lest, if the ancient foe should move us two to take offence, he slay many through his most atrocious victory. As for me, to shew that I seek to do nothing in a haughty spirit, if that youngster of whom I have before spoken did not hold the topmost place of evil doing with thy Fraternity, I could meanwhile have passed over in silence what is ready to my hand from the canons, and have sent back to thee with confidence the persons who came to me at the first, knowing that your Holiness would receive them with charity. But even now I say; Either receive these same persons, restoring them to their orders, and leaving them in quiet; or, if perchance thou art unwilling to do this, observe in their case the statutes of the Fathers and the definitions of the canons, putting aside all altercation with me. But, if thou shouldest do neither, we indeed are unwilling to bring on a quarrel, but still do not shun one if it comes from your side. Moreover your Fraternity knows well what the canons say about bishops who desire to inspire fear by blows. For we have been made shepherds, not persecutors. And the excellent preacher says, Argue, beseech, rebuke, with all longsuffering and doctrine (2 Tim. iv. 2). But new and unheard of is this preaching, which exacts faith by blows. But I need not speak at length by letter about these things, since I have sent my most beloved son, the deacon Sabinianus, as my representative in ecclesiastical matters, to the threshold of our lords; and he will speak with you about everything more particularly. Unless you are disposed to wrangle with us, you will find him prepared for all that is just. Him I commend to your Blessedness, that he at least may find that lord John whom I knew in the royal city.
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Gregory to John, Bishop of Ravenna1504. It is not long since certain things had been told us about thy Fraternity concerning which we remember having declared ourselves in full, when Castorius, notary of the holy church over which we preside, went into your parts. For it had come to our ears that some things were being done in your church contrary to custom and to the way of humility, which alone, as you well know, exalts the priestly office. Now, if your Wisdom had received our admonitions kindly or with episcopal seriousness, you ought not to have been incensed by them, but have corrected these same things with thanks to us. For it is contrary to ecclesiastical use, if even unjust correction (the which be far from us) is not most patiently borne. But your Fraternity has been too much moved; and when, in the swelling of thy heart, as if to justify thyself, thou wrotest that thou didst not use the pallium except after the sons of the Church had been dismissed from the sacristy1505, and at the time of mass, and in solemn litanies, thou madest acknowledgment in words with most manifest truth of having usurped something contrary to the usage of the Church in general. For how can it be that at a time of ashes and sackcloth, through the streets among the noises of the people thou couldest do lawfully what thou hast disclaimed the doing of as being unlawful in the assembly of the poor and nobles, and in the sacristy of the Church? Yet this, dearest brother, is not, we think, unknown to thee; that it has hardly ever been heard of any metropolitan in any parts of the world that he has claimed to himself the use of the pallium except at the time of mass. And that you knew well this custom of the Church in general you have shewn most plainly by your epistles, in which you have sent to us appended the precept of our predecessor John of blessed memory, to the effect that all the customs conceded in the way of privilege to you and your church by our predecessors should be retained. You acknowledge, then, that the custom of the Church in general is different, seeing that you claim the right of doing what you do on the score of privilege. Thus, as we think, we can have no remaining doubtfulness in this matter. For either the usage of all metropolitans should be observed also by thy Fraternity, or, if thou sayest that something has been specially conceded to thy church, it is for your side to shew the precept of former pontiffs of the Roman City wherein these things have been conceded to the Church of Ravenna. But, if this is not shewn, it remains, seeing that you establish your claim to do such things on the score neither of general custom nor of privilege, that you prove yourself to have usurped in what you have done. And what shall we say to the future judge, most beloved brother, if we defend the use of that heavy yoke and chain on our neck with a view, I do not say to ecclesiastical, but to a certain secular dignity; judging ourselves to be lowered if we are without so great a weight even for a short space of time? We desire to be adorned with the pallium, being, it may be, unadorned in character; whereas nothing shines more splendidly on a bishop’s neck than humility. It is therefore the duty of thy Fraternity, if thou art firmly determined to defend thy honours with any kind of arguments, either to follow the use of the generality without written authority, or to defend thyself under privileges shewn in writing. Or, if lastly thou doest neither, we will not have thee set an example of presumption of this sort to other metropolitans. But, lest thou shouldest perchance think that we, in thus writing to you, have neglected what belongs to fraternal charity, know ye that careful search has been made in our archives for the privileges of thy Church. And indeed some things have been found, sufficient to obviate entirely the aims of thy Fraternity, but nothing to support the contentions of your Church on the points in question. For even concerning the very custom of thy Church which thou allegest against us, which custom we wrote before should be proved on your side, we would have you know that we have already taken thought sufficiently, having questioned our sons, Peter the deacon and Gaudiosus the primicerius1506, and also Michael the guardian (defensorem) of our see, or others who on various commissions have been sent by our predecessors to Ravenna; and they have most positively denied that thou hast done these things in their presence. It is therefore apparent that what was done in secret must have been an unlawful usurpation. Hence what has been latently introduced can have no firm ground to justify its continuance. What things, then, thou or thy predecessors have presumed to do superfluously do thou, having regard to charity, and with brotherly kindness, study to correct. To no degree attempt—I do not say of thine own accord, but after the fashion set by others, even thy predecessors,—to deviate from the rule of humility. For, to sum up shortly what I have said above, I admonish thee to this effect; that unless thou canst shew that this has been allowed thee by my predecessors in the way of privilege, thou presume not any more to use the pallium in the streets, lest thou come not to have even for mass what thou audaciously usurpest even in the streets. But as to thy sitting in the sacristy, and receiving the sons of the Church with the pallium on (which thing thy Fraternity has both done and disclaimed), we now for the present make no complaint; since, following the decision of synods, we refuse to punish minor faults, which are denied. Yet we know this to have been done once and again, and we prohibit its being done any more. But let thy Fraternity take careful heed, lest presumption which in its commencement is pardoned be more severely visited if it proceeds further. Furthermore, you have complained that certain of the sacerdotal order in the city of Ravenna are involved in serious criminal charges. Their case we desire thee either to examine on the spot, or to send them hither (unless, indeed, difficulty of proof owing to the distance of the places stands in the way of this), that the case may be examined here. But if, relying on the patronage of great people, which we do not believe, they should scorn to submit to thy judgment or to come to us, and should refuse contumaciously to answer to the charges made against them, we desire that after thy second and third admonition, thou interdict them from the ministry of the sacred office, and report to us in writing of their contumacy, that we may deliberate how thou oughtest to make a thorough enquiry into their doings, and correct them according to canonical definitions. Let, therefore, thy Fraternity know that we are most fully absolved from responsibility in this case, seeing that we have committed to you a thorough investigation of the matter; and that, if all their sins should pass unpunished, the whole weight of this enquiry redounds to the peril of thy soul. And know, beloved, that thou wilt have no excuse at the future judgment, if thou dost not correct the excesses of thy clergy with the utmost severity of canonical strictness, and if thou allowest any against whom such excesses shall have been proved to profane sacred orders any longer. Further, what you have written in defence of the use of napkins by your clergy is strenuously opposed by our own clergy, who say that this has never been granted to any other Church whatever, and that neither have the clergy of Ravenna, either there or in the Roman city, presumed, to their knowledge, in any such way, nor, if it has been attempted in the way of furtive usurpation, does it form a precedent. But, even though there had been such presumption in any church whatever, they assert that it ought to be corrected, not being by grant of the Roman pontiff, but merely a surreptitious presumption. But we, to save the honour of thy Fraternity, though against the wish of our aforesaid clergy, still allow the use of napkins to your first deacons (whose former use of them has been testified to us by some), but only when in attendance upon thee. The use of them, at any other time, or by any other persons, we most strictly prohibit.
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My most reverend fellow-servant Castorius, notary of your Apostolical See, has delivered to me my Lord’s epistle, compounded of honey and of venom; which has yet so infixed its stings as still to leave place for healing appliances. For my Lord, while he reproves pride and speaks of divine judgment following it, in a certain way professes himself with reason to be mild and placid. You have alleged, then, that I, ambitious of novelty, have usurped the use of the pallium beyond what had been indulged to my predecessors. This let not the conscience of my own lord, which is governed by the divine right hand, in any way allow itself to believe; nor let him open his most sacred ears to the uncertainty of common report. First, because I, though a sinner, still know how grave a thing it is to transgress the limits assigned to us by the Fathers, and that all elation leads to nothing but a fall. For, if our ancestors did not tolerate pride in kings, how much more is it not to be endured in priests! Then, I remember how I was nourished in the lap and in the bosom of your most holy Roman Church, and therein by the aid of God advanced. And how should I be so daring as to presume to oppose that most holy see, which transmits its laws to the universal Church, for maintaining whose au- thority, as God knows, I have seriously excited the ill-will of many enemies against myself? But let not my most blessed lord suppose that I have attempted anything contrary to ancient custom, as is attested by many and nearly all the citizens of this city, and as the above-written most reverend notary, even though he had taken no part in the proceedings, might have testified, inasmuch as it was not till the sons of the Church were descending from the sacristy1508, and the deacons were coming in for proceeding immediately to the altar that the first deacon has been accustomed to invest the bishop of the Church of Ravenna with the pallium, which he has also been accustomed in like manner to use in solemn litanies. Wherefore let no one endeavour to insinuate anything against me to my lord, since if any one wishes to do so, he cannot prove that any novelty has been introduced by me. For in what manner I have obeyed your commands and served your interests when cause re- quired, may Almighty God make manifest to your most sincere heart: and I attribute it to my sins that after so many labours and difficulties which I endure within and without I should deserve to experience such a change. But again this among other things consoles me, that most holy fathers sometimes chastise their sons for the purpose only of advancing them the more, and that, after this devotion and satisfaction, you will not only conserve to the holy Church of Ravenna her ancient privileges, but even confer greater ones in your own times. For with respect to the napkins, the use of which by my presbyters and deacons your Apostleship alleges to be a presumption, I confess in truth that it irks me to say anything on the subject, since the truth by itself, which alone prevails with my lord, is sufficient. For this being allowed to the smaller churches constituted around the city, the apostleship of my lord will also be able in all ways to find, if he deigns to enquire of the venerable clergy of his own first Apostolical See, that as often as priests or levites of the Church of Ravenna have come to Rome for the ordination of bishops or for business, they all have proceeded1509 with napkins before the eyes of your most holy predecessors without any blame. Wherefore also at the time when I, sinner as I am, was ordained there by your predecessor, all my presbyters and deacons used them while proceeding1510 in attendance on the lord pope. And since our God in His providence has placed all things in your hand and most pure conscience, I adjure you by the very Apostolical See, which you formerly adorned by your character, and now govern with due dignity, that you in no respect diminish on account of my deservings the privileges of the Church of Ravenna, which is intimately yours; but, even according to the voice of prophecy, let it be laid upon me and upon my father’s house, according to its deserving. I have, therefore, for your greater satisfaction, subjoined all the privileges which have been indulged by your predecessors to the holy Church of Ravenna, though none the less finding assurance in your venerable archives in reference to the times of the consecration of my predecessors. But now whatever, after ascertaining the truth, you may command to be done, is in God’s power and yours; since I, desiring to obey the commands of my lord’s Apostleship, have taken care, notwithstanding ancient custom, to abstain till I receive further orders.
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Gregory to Secundinus, Bishop of Tauromenium. In Sicily. Some time ago we ordered that the baptistery1511 should be removed from the monastery of Saint Andrew, which is above Mascalæ, because of inconvenience to the monks, and that an altar should be erected in the place where the fonts now are. But the carrying out of this order has been put off so far. We therefore admonish thy Fraternity that thou interpose no further delay after receiving this our letter, but that the fonts themselves be filled up1512, and an altar at once erected there for celebration of the sacred mysteries; to the end that the aforesaid monks may be at liberty to celebrate more securely the work of God, and that our mind be not provoked against thy Fraternity for negligence.
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Gregory to Italica, U+0026c. We have received your letter, which is full of sweetness, and rejoice to hear that your Excellency is well. Such is the sincerity of our own mind with regard to it that paternal affection does not allow us to suspect any latent ill-feeling concealed under its calmness. But may Almighty God bring it to pass, that, as we think what is good of you, so your mind may respond with good towards us, and that you may exhibit in your deeds the sweetness which you express in words. For the most glorious health and beauty on the surface of the body profit nothing if there is a hidden sore within. And that discord is the more to be guarded against to which exterior peace affords a bodyguard. But as to what your Excellency in your aforesaid epistle takes pains to recall to our recollection, remember that you have been told in writing that we would not settle anything with you concerning the causes of the poor so as to cause offence, or with public clamour. We remember writing to you to this effect, and also know, God helping us how to restrain ourselves with ecclesiastical moderation from the wrangling of suits at law, and, according to that apostolical sentence, to endure joyfully the spoiling of our goods. But this we suppose you to know; that our silence and patience will not be to the prejudice of future pontiffs after me in the affairs of the poor. Wherefore we, in fulfilment of our aforesaid promise, have already determined to keep silence on these questions; nor do we desire to mix ourselves personally in these transactions, wherein we feel that too little kindness is being shewn. But, lest you should hence imagine, glorious daughter, that we still altogether renounce what pertains to concord, we have given directions to our son, Cyprianus the deacon, who is going to Sicily, that, if you arrange about these matters in a salutary way, and without sin to your soul, he should settle them with you by our authority, and that we should be no further vexed by the business which may thus be brought to a conclusion amicably. Now may Almighty God, who well knows how to turn to possibility things altogether impossible, may He inspire you both to arrange your affairs with a view to peace, and, for the good of your soul, to consult the benefit of the poor of this Church in matters which concern them.
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Gregory to Mauricius, U+0026c. He is guilty before Almighty God who is not pure of offence towards our most serene lords in all he does and says. I, however, unworthy servant of your Piety, speak in this my representation neither as a bishop, nor as your servant in right of the republic, but as of private right, since, most serene Lord, you have been mine since the time when you were not yet lord of all. On the arrival here of the most illustrious Longinus, the equerry (stratore), I received the law of my lords, to which, being at the time worn out by bodily sickness, I was unable to make any reply. In it the piety of my lords has ordained that it shall not be lawful for any one who is engaged in any public administration to enter on an ecclesiastical office. And this I greatly commended, knowing by most evident proof that one who is in haste to desert a secular condition and enter on an ecclesiastical office is not wishing to relinquish secular affairs, but to change them. But, at its being said in the same law that it should not be lawful for him to become a monk, I was altogether surprised, seeing that his accounts can be rendered through a monastery, and it can be arranged for his debts also to be recovered from the place into which he is received. For with whatever devout intention a person may have wished to become a monk, he should first restore what he has wrongly gotten, and take thought for his soul all the more truly as he is the more disencumbered. It is added in the same law that no one who has been marked on the hand1515 may become a monk. This ordinance, I confess to my lords, has alarmed me greatly, since by it the way to heaven is closed against many, and what has been lawful until now is made unlawful. For there are many who are able to live a religious life even in a secular condition: but there are very many who cannot in any wise be saved with God unless they give up all things. But what am I, in speaking thus to my lords, but dust and a worm? Yet still, feeling that this ordinance makes against God, who is the Author of all, I cannot keep silence to my lords. For power over all men has been given from heaven to the piety of my lords to this end, that they who aspire to what is good may be helped, and that the way to heaven may be more widely open, so that an earthly kingdom may wait upon the heavenly kingdom. And lo, it is said in plain words that one who has once been marked to serve as an earthly soldier may not, unless he has either completed his service or been rejected for weakness of body, serve as the soldier of our Lord Jesus Christ. To this, behold, Christ through me the last of His servants and of yours will answer, saying; From a notary I made thee a Count of the bodyguard; from Count of the bodyguard I made thee a Cæsar; from a Cæsar I made thee Emperor; and not only so, but also a father of emperors. I have committed my priests into thy hand; and dost thou withdraw thy soldiers from my service? Answer thy servant, most pious lord, I beseech thee; what wilt thou answer to thy Lord when He comes and thus speaks? But peradventure it is believed that no one among them turns monk with a pure motive. I, your unworthy servant, know how many soldiers who have become monks in my own days have done miracles, have wrought signs and mighty deeds. But by this law it is forbidden that even one of such as these should become a monk. Let my Lord enquire, I beg, what former emperor ever enacted such a law, and consider more thoroughly whether it ought to have been enacted. And indeed it is a very serious consideration, that now at this time any are forbidden to leave the world; a time when the end of the world is drawing nigh. For lo! there will be no delay: the heavens on fire, the earth on fire, the elements blazing, with angels and archangels, thrones and dominions, principalities and powers, the tremendous Judge will appear. Should He remit all sins, and say only that this law has been promulged against Himself, what excuse, pray, will there be? Wherefore by the same tremendous Judge I beseech you, that all those tears, all those prayers, all those fasts, all those alms of my Lord, may not on any ground lose their lustre before the eyes of Almighty God: but let your Piety, either by interpretation or alteration, modify the force of this law, since the army of my lords against their enemies increases the more when the army of God has been increased for prayer. I indeed, being subject to your command, have caused this law to be transmitted through various parts of the world; and, inasmuch as the law itself is by no means agreeable to Almighty God, lo, I have by this my representation declared this to my most serene lords. On both sides, then, I have discharged my duty, having both yielded obedience to the Emperor, and not kept silence as to what I feel in behalf of God.
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Gregory to Theodorus, U+0026c. What benefits I enjoy from Almighty God and my most serene lord the Emperor my tongue cannot fully express. For these benefits what return is it in me to make, but to love their footsteps sincerely? But, on account of my sins, by whose suggestion or counsel I know not, in the past year he has promulged such a law in his republic that whoso loves him sincerely must lament exceedingly. I could not reply to this law at the time, being sick. But I have just now offered some suggestions to my lord. For he enjoins that it shall be lawful for no one to become a monk who has been engaged in any public employment, for no one who is a paymaster1516, or who has been marked in the hand, or enrolled among the soldiers, unless perchance his military service has been completed. This law, as those say who are acquainted with old laws, Julian was the first to promulge, of whom we all know how opposed he was to God. Now if our most serene lord has done this thing because perhaps many soldiers were becoming monks, and the army was decreasing, was it by the valour of soldiers that Almighty God subjugated to him the empire of the Persians? Was it not only that his tears were heard, and that God, by an order which he knew not of, subdued to his empire the empire of the Persians? Now it seems to me exceedingly hard that he should debar his soldiers from the service of Him who both gave him all and granted him to rule not only over soldiers but even over priests. If his purpose is to save property from being lost, why might not those same monasteries into which soldiers have been received pay their debts, retaining the men only for monastic profession? Since these things grieve me much, I have represented the matter to my lord. But let your Glory take a favourable opportunity of offering him my representation privately. For I am unwilling that it should be given publicly by my representative (responsalis), seeing that you who serve him familiarly can speak more freely and openly of what is for the good of his soul, since he is occupied with many things, and it is not easy to find his mind free from greater cares. Do thou, then, glorious son, speak for Christ. If thou art heard, it will be to the profit of the soul of thy aforesaid lord and of thine own. But if thou art not heard, thou hast profited thine own soul only.
section5.book3.chapter34
Gregory to Domitian, U+0026c. On receiving the letters of your most sweet Blessedness I greatly rejoiced, since they spoke much to me of sacred Scripture. And, finding in them the dainties that I love, I greedily devoured them. Therein also were many things intermingled about external and necessary affairs. And you have acted as though preparing a banquet for the mind so that the offered dainties might please the more from their diversity. And if indeed external affairs, like inferior and ordinary kinds of food, are less savoury, yet they have been treated by you so skilfully as to be taken gladly, since even contemptible kinds of food are usually made sweet by the sauce of one who cooks well. Now, while the truth of the History is kept to, what I had said some time ago about its divine meaning ought not to be rejected. For, although, since you will have it so, its meaning may not suit my case, yet, from its very context, what was said as being drawn from it may be held without hesitation. For her violator (i.e. Dinah’s) is called the prince of the country (Genes. xxxiv. 2), by whom the devil is plainly denoted, seeing that our Redeemer says, Now shall the prince of this world be cast out (John xii. 31). And he also seeks her for his wife, because the evil spirit hastens to possess lawfully the soul which he has first corrupted by hidden seduction. Wherefore the sons of Jacob, being very wroth, take their swords against the whole house of Sichem and his country (Genes. xxxiv. 25), because by all who have zeal those also are to be attacked who become abettors of the evil spirit. And they first enjoin on them circumcision, and afterwards, while they are sore, slay them. For severe teachers, if they know not how to moderate their zeal, though cutting off the bias of corruption by preaching, nevertheless, when delinquents already mourn for the evil they had done, are frequently still savage in roughness of discipline, and harder than they should be. For those who had already cut off their foreskins ought not to have died, since such as lament the sin of lechery, and turn the pleasure of the flesh into sorrow, ought not to experience from their teachers roughness of discipline, lest the Redeemer of the human race be Himself loved less, if in His behalf the soul is afflicted more than it should be. Hence also to these his sons Jacob says, Ye have troubled me, and made me odious to the Canaanites (Ibid. v. 30). For, when teachers still cruelly attack what the delinquents already mourn for, the weak mind’s very love for its Redeemer grows cold, because it feels itself to be afflicted in that wherein of itself it does not spare itself. So much therefore I would say in order to shew that the sense which I set forth is not improbable in connexion with the context. But what has been inferred from the same passage by your Holiness for my comfort I gladly accept, since in the understanding of sacred Scripture whatever is not opposed to a sound faith ought not to be rejected. For, even as from the same gold some make necklaces, some rings, and some bracelets, for ornament, so from the same knowledge of sacred Scripture different expositors, through innumerable ways of understanding it, compose as it were various ornaments, which nevertheless all serve for the adornment of the heavenly bride. Further, I rejoice exceedingly that your most sweet Blessedness, even though occupied with secular affairs, still brings back its genius vigilantly to the understanding of Holy Writ. For so indeed it is needful that, if the former cannot be altogether avoided, the latter should not be altogether put aside. But I beseech you by Almighty God, stretch out the hand of prayer to me who am labouring in so great billows of tribulation, that by your intercession I may be lifted up to the heights, who am pressed down to the depths by the weight of my sins. Moreover, though I grieve that the Emperor of the Persians has not been converted, yet I altogether rejoice for that you have preached to him the Christian faith; since, though he has not been counted worthy to come to the light, yet your Holiness will have the reward of your preaching. For the Ethiopian, too, goes black into the bath, and comes out black; but still the keeper of the bath receives his pay. Further, of Mauricius you say well, that from the shadow I may know the statue; that is, that in small things I may perpend greater things. In this matter, however, we trust him, since oaths and hostages bind his soul to us.
section5.book4.chapter1
Gregory to Constantius, Bishop of Mediolanum (Milan). On receiving the letters of your Fraternity I returned great thanks to Almighty God, that I was counted worthy to be refreshed by the celebration of your ordination. Truly that all, by the gift of God, with one accord concurred in your election, is a fact which thy Fraternity ought with the utmost consideration to estimate, since, after God, you are greatly indebted to those who with so submissive a disposition desired you to be preferred before themselves. It becomes you, therefore, with priestly benignity to respond to their behaviour, and with kind sympathy to attend to their needs. If perchance there are any faults in any of them, rebuke these with well-considered reproofs, so that your very priestly indignation be mingled with a savour of sweetness, and that so you may be loved by your subjects even when you are greatly feared. Such conduct will also induce great reverence for your person in their judgment; since, as hasty and habitual rage is despised, so discriminate indignation against faults for the most part becomes the formidable in proportion as it has been slow. Further, John our subdeacon, who has returned, has reported many good things of you as to which we beseech Almighty God Himself to fulfil what He has begun; to the end that He may shew thee to have advanced in good inwardly and outwardly both now among men and hereafter among the angels. Moreover, we have sent thee, according to custom, a pallium to be used in the sacred solemnities of mass. But I beg you, when you receive it, to vindicate its dignity and its meaning by humility.
section5.book4.chapter2
Gregory to Constantius, Bishop of Mediolanum. My most beloved son, the deacon Boniface, has conveyed to me certain private information through thy Fraternity’s letter; namely that three bishops, having sought out rather than found an occasion, have separated themselves from the pious communion of your Fraternity, saying that you have assented to the condemnation of the Three Chapters1518, and have given a security1519. And, indeed, whether there has been any mention made of the Three Chapters in any word or writing whatever thy Fraternity remembers well; although thy Fraternity’s predecessor, Laurentius, did send forth a most strict security to the Apostolic See, to which most noble men in legitimate number subscribed; among whom I also, at that time holding the prætorship of the city, likewise subscribed; since after such a schism had taken place about nothing, it was right that the Apostolic See should take heed, with the view of guarding in all respects the unity of the Universal Church in the minds of priests. But as to its being said that our daughter, Queen Theodelinda, after hearing this news, has withdrawn herself from thy communion, it is for all reasons evident that, though she has been seduced to some little extent by the words of bad men, yet, on the arrival of Hippolytus the notary, and John the abbot, she will seek in all ways the communion of your Fraternity1520. To her also I have addressed a letter1521, which I beg your Fraternity to transmit to her without delay. Further, with regard to the bishops who appear to have separated themselves, I have written another letter, which when you have caused to be shewn to them, I doubt not that they will repent of the superstition of their pride before thy Fraternity. Furthermore, you have accurately and briefly informed me of what has been done, whether by King Ago1522 or by the Kings of the Franks. I beg your Fraternity to make known to me in all ways what you have so far ascertained. But, if you should see that Ago, King of the Lombards, is doing nothing with the Patrician1523, promise him on our part that I am prepared to give attention to his case, if he should be willing to arrange anything with the republic advantageously.
section5.book4.chapter3
Gregory to Constantius, Bishop of Mediolanum. It has come to my knowledge that certain bishops of your diocese, seeking out rather than finding an occasion, have attempted to sever themselves from the unity of your Fraternity, saying that thou hadst given a security1524 at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not know how I am accustomed to trust thy Fraternity even without security. For if there had been need for anything of the kind, your mere word of mouth could have been trusted. I, however, do not recollect any mention between us of the three Chapters either in word or in writing. But as for them, if they soon return from their error, they should be spared, because, according to the saying of the Apostle Paul, They understand neither what they say nor whereof they affirm (1 Tim. i. 7). For we, truth guiding us and our conscience bearing witness, declare that we keep the faith of the holy synod of Chalcedon in all respects inviolate, and venture not to add anything to, or to subtract anything from, its definition1525. But, if any one would fain take upon himself to think anything, either more or less, contrary to it, and to the faith of this same synod, we anathematize him without any hesitation, and decree him to be alien from the bosom of Mother Church. Any one, therefore, whom this my confession does not bring to a right mind, no longer loves the synod of Chalcedon, but hates the bosom of Mother Church. If then those who appear to have been thus daring have presumed thus to speak in zeal of soul, it remains for them, having received this satisfaction, to return to the unity of thy Fraternity, and not divide themselves from the body of Christ, which is the holy universal Church.
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Gregory to Theodelinda, Queen of the Lombards1526. It has come to our knowledge by the report of certain persons that your Glory has been led on by some bishops even to such an offence against holy Church as to withdraw yourself from the communion of Catholic unanimity. Now the more we sincerely love you, the more seriously are we distressed about you, that you believe unskilled and foolish men, who not only do not know what they talk about, but can hardly understand what they have heard. For they say that in the times of Justinian of pious memory, some things were ordained contrary to the council of Chalcedon; and, while they neither read themselves nor believe those who do, they remain in the same error which they themselves feigned to themselves concerning us. For we, our conscience bearing witness, declare that nothing was altered, nothing violated, with respect to the faith of this same holy council of Chalcedon; but that whatever was done in the times of the aforesaid Justinian was so done that the faith of the council of Chalcedon should in no respect be disturbed. Further, if any one presumes to speak or think anything contrary to the faith of the said synod, we detest his opinion, with interposition of anathema. Since then you know the integrity of our faith under the attestation of our conscience, it remains that you should never separate yourself from the communion of the Catholic Church, lest all those tears of yours, and all those good works should come to nothing, if they are found alien from the true faith. It therefore becomes your Glory to send a communication with all speed to my most reverend brother and fellow-bishop Constantius, of whose faith, as well as his life, I have long been well assured, and to signify by your letters addressed to him how kindly you have accepted his ordination, and that you are in no way separated from the communion of his Church; although I think that what I say on this subject is superfluous: for, though there has been some degree of doubtfulness in your mind, I think that it has been removed from your heart on the arrival of my son John the abbot, and Hippolytus the notary.
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Gregory to Boniface, Bishop of Regium (Reii). It is a shame for priests to be admonished about matters of divine worship. For they are then to their disgrace required to do what they ought themselves to require to be done. Yet lest, as I do not suppose, thy Fraternity should neglect in any respect the things that pertain to the work of God, we have thought fit to exhort thee specially on this very head. We therefore admonish thee that the clergy of the city of Regium be to no extent released by the indulgence of thy Fraternity in duties demanded by their office. But in the things that pertain to God let them be most instantly and most earnestly compelled. We desire thee also to study the reputation of the aforesaid clergy, that nothing bad, nothing that at all contravenes ecclesiastical discipline, be heard of them; seeing that it is to its adornment, not to foulness of deeds, that their office appertains. Further, we decree that what we determined in the case of the Sicilians be observed by thy subdeacons1527; nor mayest thou suffer this our decision to be infringed by the contumacy or temerity of any one whatever; that so, as we believe will be the case, all that has been said above being most strictly kept in force by thee, thou mayest neither prove a transgressor of our admonition, nor be accused as guilty of remissness in the order of pastoral rule which has been committed to thee.
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Gregory to Cyprian, Deacon and Rector of Sicily. It has been reported to us that a native of the province of Lucania, Petronilla by name, was converted1528 through the exhortation of the bishop Agnellus, and that all her property, though she had it in her own power, she nevertheless bestowed on the monastery which she entered even by a special deed of gift: also that the aforesaid bishop died leaving half of his substance to one Agnellus, his son, who is said to be a notary of our Church, and half to the said monastery. But, when they had fled for refuge to Sicily because of the calamity impending on Italy, the above-named Agnellus is said to have corrupted her morals and defiled her, and, finding her with child, to have seduced her from the monastery, and to have taken away with her all her belongings, both those that had been her own and such as she might have had given her by his own father, and that, after perpetrating such and so great a crime, he claims these things as his own. We therefore exhort thy Love to cause the aforesaid man, and the above-named woman, to be summarily brought before thee, and to institute a most thorough enquiry into the case. And, if thou shouldest find it to be as reported to us, determine an affair defiled by so many iniquities with the utmost severity of expurgation; to the end that both strict retribution may overtake the above-named man, who has regarded neither his own nor her condition, and that, she having been first punished and consigned to a monastery under penance, all the property that had been taken away from the oft abovenamed place, with all its fruits and accessions, may be restored.
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Gregory to Gennadius, Patrician and Exarch of Africa. We are well assured that the mind of your religious Excellency is inflamed with zeal of divine love against those things especially which are done in unseemly wise in the churches. We therefore the more gladly impose on you the correction of faults in ecclesiastical cases as we have confidence in the bent of your pious disposition. Be it known, then, to your Excellence that it has been reported to us by some who have come to us from the African parts that many things are being committed in the council of Numidia contrary to the way of the Fathers and the ordinances of the canons. And, being unable to bear any longer the frequent complaints that have reached us about such things, we committed them to be enquired into to our brother and fellow-bishop Columbus1529, of whose gravity his very reputation, which is spread abroad, now allows us not to doubt. Wherefore, greeting you with fatherly affection, we exhort your Excellence that in all things pertaining to ecclesiastical discipline you should lend him the support of your assistance, lest, if what is done amiss should not be enquired into and visited, it should grow with greater license into future excesses through precedent of long continuance. Know moreover, most excellent son, that if you seek victories, and are dealing for the security of the province committed to you, nothing will avail you more for this end than being zealous in restraining as far as possible the lives of priests and the intestine wars of Churches.
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Gregory to Januarius, Bishop of Caralis (Cagliari). We think indeed that thy position may in itself be enough to compel thee to be instant in the fulfilment of pious duties. But, lest remissness of any kind should intervene to abate thy zeal, we have thought it right to exhort thee especially with regard to them. Now it has come to our knowledge that your Stephen, when departing this life, by his last will and testament directed a monastery to be founded. But it is said that his desire is so far unaccomplished owing to the delay of the honourable lady Theodosia, his heiress. Wherefore we exhort thy Fraternity to pay the utmost attention to this matter, and admonish the abovenamed lady, to the end that within a year’s space she may establish a monastery as has been directed, and construct everything without dispute according to the will of the departed. But if she should put off the completion of the design out of negligence or artfulness (as, for instance, if she is unable to found it in the place that had been appointed, and it is thought fit that it be placed elsewhere, and the matter is neglected through the intervening delay), then we desire that it be built by the diligence of thy Fraternity, and that, all things being set in order, the effects and revenues that have been left be appropriated by thee to this venerable place. For so thou wilt both escape condemnation for remissness before the awful Judge, and, in accordance with our most religious laws, wilt be accomplishing with episcopal zeal the pious wishes of the departed, which had been disregarded1530.
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Gregory to Januarius, Bishop of Caralis (Cagliari). Pastoral zeal ought indeed in itself to have sufficiently instigated thee, even without our aid, to protect profitably and providently the flock of which thou hast taken charge, and to preserve it with diligent circumspection from the cunning devices of enemies. But, since we have found that thy Charity needs also the written word of our authority for the augmentation of thy firmness, it is necessary for us, by the exhortation of brotherly love, to strengthen thy faltering disposition towards the earnestness of religious activity. Now it has come to our knowledge that thou art remiss in thy guardianship of the monasteries of the handmaidens of God situated in Sardinia; and, though it had been prudently arranged by thy predecessors that certain approved men of the clergy should have the charge of attending to their needs, this has now been so entirely neglected that women specially dedicated to God are compelled to go in person among public functionaries about tributes and other liabilities, and are under the necessity of running to and fro through villages and farms for making up their taxes, and of mixing themselves unsuitably in business which belongs to men. This evil let thy Fraternity remove by an easy correction; that is, by carefully deputing one man of approved life and manners, and of such age and position as to give rise to no evil suspicion of him, who may, with the fear of God, so assist the inmates of these monasteries that they may no longer be allowed to wander, against rule, for any cause whatever, private or public, beyond their venerable precincts; but that whatever has to be done in their behalf may be transacted reasonably by him whom you shall depute. But let the nuns themselves, rendering praises to God and confining themselves to their monasteries, no longer suggest any evil suspicion to the minds of the faithful. But if any one of them, either through former license, or through an evil custom of impunity, has been seduced, or should in future be led, into the gulph of adulterous lapse, we will that, after enduring the severity of adequate punishment, she be consigned for penance to some other stricter monastery of virgins, that she may there give herself to prayers and fastings, and profit herself by penitence, and afford an example of the more rigorous kind of discipline, such as may inspire fear in others. Further, let any one who may be detected in any iniquity with women of this class be deprived of communion, if he be a layman; but, if he be a cleric, let him also be removed from his office, and thrust into a monastery for his ever to be deplored excesses. We also desire thee to hold councils of bishops twice in the year, as is said to have been the custom of thy province, as well as being ordered by the authority of the sacred canons; that, if any among them be of moral character inconsistent with his profession, he may be convicted by the friendly rebuke of his brethren, and also that measures may be taken with paternal circumspection for the security of the flock committed to him, and for the wellbeing of souls. It has come to our knowledge also that male and female slaves of Jews, who have fled for refuge to the Church on account of their faith, are either restored to their unbelieving masters, or paid for according to their value in lieu of being restored. We exhort therefore that thou by no means allow so bad a custom to continue; but that whosoever being a slave to Jews, shall have fled for refuge to venerable places, thou suffer him not in any degree to sustain prejudice. But, whether he had been a Christian before, or been baptized now, let him be supported in his claim for freedom, without any loss to the poor, by the patronage of ecclesiastical compassion. Let not bishops presume to sign baptized infants a second time on the forehead with chrism; but let the presbyters anoint those who are to be baptized on the breast, that the bishops may afterwards anoint them on the forehead1531. With regard also to founding monasteries, which divers persons have ordered to be built, if thou perceivest that any persons to whom the charge has been assigned put it off on unjust pretexts, we desire thee to insist sagaciously according to what the laws enjoin, lest (as God forbid should be the case) the pious retentions of the departed should be frustrated through thy neglect. Further, as to the monastery which Peter is said to have formerly ordered to be constructed in his house, we have seen fit that thy Fraternity should make accurate enquiry into the amount of the revenues there. And in case of there being a suitable provision, when all diminutions of the property and what is said to have been dispersed have been recovered, let the monastery with all diligence and without any delay be founded. But, if the means are insufficient or detrimental1532, we desire thee, after closely investigating everything as has been commanded, to send a report to us, that we may know how to deliberate with the Lord’s help with regard to its construction. Let, then, thy Fraternity give wise attention to all the points above referred to, so as neither to be found to have transgressed the tenour of our admonitions nor to stand liable to divine judgment for too little zeal in thy pastoral office.
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Gregory to all the bishops through Dalmatia1533. It behoved your Fraternity, having the eyes of the flesh closed out of regard to Divine judgment, to have omitted nothing that appertains to God and to a right inclination of mind, nor to have preferred the countenance of any man whatever to the uprightness of justice. But now that your manners have been so perverted by secular concerns, that, forgetting the whole path of the sacerdotal dignity that is yours, and all sense of heavenly fear, you study to accomplish what may please yourselves and not God, we have held it necessary to send you these specially strict written orders, whereby, with the authority of the blessed Peter, Prince of the apostles, we enjoin that you presume not to lay hands on any one whatever in the city of Salona, so far as regards ordination to episcopacy, without our consent and permission; nor to ordain any one in the same city otherwise than as we have said. But if, either of your own accord, or under compulsion from any one whatever, you should presume or attempt to do anything contrary to this injunction, we shall decree you to be deprived of participation of the Lord’s body and blood, that so your very handling of the business, or your very inclination to transgress our order, may cut you off from the sacred mysteries, and no one may be accounted a bishop whom you may ordain. For we wish no one to be rashly ordained whose life can be found fault with. And so, if the deacon Honoratus is shewn to be unworthy, we desire that a report may be sent us of the life and manners of him who may be elected, that whatever is to be done in this matter we may allow to be carried out salubriously with our consent. For we trust in Almighty God that, as far as in us lies, we may never suffer to be done what may damage our soul; never what may damage your Church. But, if the voluntary consent of all should so fix on one person that by the favour of God he may be proved worthy, and there should be no one to dissent from his being ordained, we wish him to be consecrated by you in this same church of Salona under the license granted in this present epistle; excepting notwithstanding the person of Maximus, about whom many evil reports have reached us: and, unless he desists from coveting the higher order, it remains, as I think, that after full enquiry, he should be deprived also of the very office which he now holds.
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Gregory to Maximianus, Bishop of Syracuse. It had indeed been committed to thy Fraternity long ago by our authority to correct in our stead any excesses or unseemly proceedings that there might be in the Church and other venerable places of Sicily1534. But, seeing that a complaint has reached us of some things having been so far neglected, we have thought it fit that thy Fraternity should again be specially stirred up to correct them. For we learn that in the case of revenues of Churches that have been newly acquired the canonical disposition of their fourth parts does not prevail1535, but that the bishops of the several places distribute a fourth part of the ancient revenues only, retaining for their own use those that have been recently acquired. Wherefore let thy Fraternity make haste actively to correct this evil custom that has crept in, so that, whether in the case of former revenues or of such as have accrued now or may accrue, the fourth parts may be dispensed according to the canonical distribution of them. For it is unseemly that one and the same substance of the Church should be rated, as it were, under two different laws, namely, that of usurpation and that of the canons. Permit not presbyters, deacons, and other clerks of whatever order, who serve churches, to be abbots of monasteries; but let them either, giving up clerical duties, be advanced to the monastic order, or, if they should decide to remain in the position of abbot, let them by no means be allowed to have clerical employment. For it is very unsuitable that, if one cannot fulfil the duties of either of these positions with diligence proportional to its importance, any one should be judged fit for both, and that so the ecclesiastical order should impede the monastic life, and in turn the rule of monasticism impede ecclesiastical utility. Of this thing also we have taken thought to warn thy Charity; that, if any one of the bishops should depart this life, or (which God forbid) should be removed for his transgressions, the hierarchs and all the chief of the clergy being assembled, and in thy presence making an inventory of the property of the Church, all that is found should be accurately described, and nothing should be taken away in kind, or in any other way whatever, from the property of the Church, as is said to have been done formerly, as though in return for the trouble of making the inventories. For we desire all that pertains to the protection of what belongs to the poor to be so executed that in their affairs no opportunity may be left for the venality of self-interested men. Let visitors of churches, and their clerks who with them are at trouble in parishes that are not of their own city, receive according to thy appointment some subsidy for their labour. For it is just that they should get payment in the places where they are found to lend their services. We most strongly forbid young women to be made abbesses. Let thy Fraternity, therefore, permit no bishop to veil any but a sexagenarian virgin, whose age and character may demand this being done; that so, this as well as the above-named points being set right with the Lord’s help by the urgency of thy strict requirement, thou mayest hasten to bind up again with canonical ties the long loosened state of venerable things, and also that divine affairs may be arranged, not by the incongruous wills of men, but with adequate strictness. The month of October, Indiction 12.
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Gregory to Januarius, Bishop of Caralis (Cagliari). Theodosia, a religious lady, being desirous of carrying out the intention of her late husband Stephen by the building of a monastery1536, has begged us to transmit our letters to your Fraternity, whereby, through our commendation, she may the more readily be counted worthy of your aid. She asserts that her husband had given directions for the monastery to be constructed on the farm called Piscenas, which has come into the possession of the guest-house (Xenodochii) of the late bishop Thomas. Now, though the possessor of the property would allow her to found it on land that is not her own, yet seeing that the Lord with reason objects1537, we have thought it right to agree to her petition; which is that she should, with the Lord’s help, construct a monastery for handmaidens of God in a house belonging to herself, which she asserts that she has at Caralis. But, since she says that the aforesaid house is burdened by guests and visitors, we exhort thy Fraternity to take pains to assist her in all ways, and lend the aid of thy protection to her devotion, so that thy assistance and assiduity may make thee partaker of the reward of her departed husband’s earnestness and her own. As to the relics which she requests may be placed there, we desire that they be deposited with due reverence by thy Fraternity.
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Gregory to Maurus, U+0026c. The care of churches which is evidently inherent in the priestly office compels us to be so solicitous that no fault of neglect may appear with regard to them. Since, however, we have learnt that the church of Saint Pancratius, which had been committed to presbyters, has been frequently neglected, so that people coming there on the Lord’s day to celebrate the solemnities of mass have returned murmuring on finding no presbyter, we therefore, after mature deliberation, have determined to remove those presbyters, and with the favour of God constitute for the same church a congregation of monks in a monastery, to the end that the abbot who shall preside there may give care and attention in all respects to the aforesaid church. And we have also thought fit to put thee, Maurus, over this monastery as abbot, ordaining that the lands of the aforesaid church, and whatever may have come into its possession, or accrued from its revenues, be applied to this thy monastery, and belong to it without any diminution; but on condition whatever needs to be effected or repaired in the church above written may be so effected and repaired by thee without fail. But lest, after the removal of the presbyters to whom this church had previously been committed, it should seem to be without provision for divine service, we therefore enjoin thee by the tenour of this authority to supply it with a peregrine1538 presbyter to celebrate the sacred solemnities of mass, who, nevertheless, must needs both live in thy monastery, and have from it provision for his maintenance. But let this also above all be thy care, that there over the most sacred body of the blessed Pancratius the work of God be executed daily without fail. These things, then, which by the tenour of this precept we depute thee to do, we will that not only thou perform, but that they be also so observed and fulfilled for ever by those who shall succeed thee in thy office and place, that there may be no possibility henceforth of neglect being found in the aforesaid church.
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Gregory to Maximus, Pretender in Salona. Though the merits of any one’s life were in other respects such as to offer no impediment to his ordination to priestly offices, yet the crime of canvassing in itself is condemned by the severest strictness of the canons. Now we have been informed that thou, having either obtained surreptitiously, or pretended, an order from the most pious princes, hast forced thy way to the order of priesthood1540, which is of all men to be venerated, while being in thy life unworthy. And this without any hesitation we believed, inasmuch as thy life and age are not unknown to us, and further, because we are not ignorant of the mind of our most serene lord the Emperor, in that he is not accustomed to mix himself up in the causes of priests, lest he should in any way be burdened by our sins. An unheard-of wickedness is also spoken of; that, even after our interdiction, which was pronounced under pain of excommunication of thee and those who should ordain thee, it is said that thou wast brought forward by a military force, and that presbyters, deacons, and other clergy were beaten. Which proceeding we can in no wise call a consecration, since it was celebrated by excommunicated men. Since, therefore, without any precedent, thou hast violated such and so great a dignity, namely that of the priesthood, we enjoin that, until I shall have ascertained from the letters of our lords or of our responsalis, that thou wast ordained under a true and not a surreptitious order, thou and thy ordainers by no means presume to handle anything connected with the priestly office, and that you approach not the service of the holy altar till you have heard from us again. But, if you should presume to act in contravention of this order, be ye anathema from God and from the blessed Peter, Prince of the apostles, that your punishment may afford an example to other catholic churches also, through their contemplation of the judgment upon you. The month of May, Indiction 12.
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Gregory to Venantius, Bishop of Luna (in Etruria). It has reached us by the report of many that Christian slaves are detained in servitude by Jews living in the city of Luna1541; which thing has seemed to us by so much the more offensive as the sufferance of it by thy Fraternity annoys us. For it was thy duty, in respect of thy place, and in thy regard for the Christian religion, to leave no occasion for simple souls to serve Jewish superstition not through persuasion, but, in a manner, by right of authority. Wherefore we exhort thy Fraternity that, according to the course laid down by the most pious laws, no Jew be allowed to retain a Christian slave in his possession. But, if any are found in their power, let liberty be secured to them by protection under the sanction of law. But as to any that are on the property of Jews, though they be themselves free from legal obligation, yet, since they have long been attached to the cultivation of their lands as bound by the condition of their tenure, let them continue to cultivate the farms they have been accustomed to do, rendering their payments to the aforesaid persons, and performing all things that the laws require of husbandmen or natives, except that no farther burden be imposed on them. But, whether any one of these should wish to remain in his servitude, or any to migrate to another place, let the latter consider with himself that he will have lost his rights as a husbandman by his own rashness, though he has got rid of his servitude by force of law. In all these things, then, we desire thee to exert thyself so wisely that neither mayest thou be a guilty pastor of a dismembered flock, nor may thy too little zeal render thee reprehensible before us.
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Gregory to Hospito, U+0026c. Since no one of thy race is a Christian, I hereby know that thou art better than all thy race, in that thou in it art found to be a Christian. For, while all the Barbaricini live as senseless animals, know not the true God, but adore stocks and stones, in the very fact that thou worshippest the true God thou shewest how much thou excellest them all. But carry thou out the faith which thou hast received in good deeds and words, and offer what is in thy power to Christ in whom thou believest, so as to bring to Him as many as thou canst, and cause them to be baptized, and admonish them to set their affection on eternal life. And if perchance thou canst not do this thyself, being otherwise occupied, I beg thee, with my greeting, to succour in all ways our men whom we have sent to your parts, to wit my fellow-bishop Felix, and my son, the servant of God, Cyriacus1543, so that in aiding their labours thou mayest shew thy devotion to Almighty God, and that He whose servants thou succourest in their good work may be a helper to thee in all good deeds. We have sent you through them a blessing1544 of St. Peter the apostle, which I beg you to receive, as you ought to do, kindly. The month of June, Indiction 12.

Edited by Philip Schaff, D.D., LL.D. TEI XML digitization by the University of Leipzig (Gregory Crane, Matt Munson, Digital Divide Data), via github.com/gregorycrane/nicenefathers @ 4eb88bc1d116edee81b83eb71bfeda46ef973b47. Originally published by Christian Classics Ethereal Library. Licence: CC BY-SA 4.0 (Creative Commons Attribution-ShareAlike 4.0 International).