POPE SAINT GREGORY THE GREAT
REGISTER OF HIS EPISTLES BOOK II
Book
I Book II Book III Book IV Book V Book VI Book VII Book VIII Book IX Book X
EPISTLE
III: TO VELOX, MAGISTER MILITIUM
Gregory to Velox, &c..
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 Ariulph(1) 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 Grussing(2), 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.]
EPISTLE VI: TO THE
NEAPOLITANS.
Gregory to the clergy, nobles, gentry, and
commonalty(3) 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 priesthood(4). 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.
EPISTLE
VII: TO MAXlMIANUS, BISHOP OF SYRACUSE(5).
Gregory to Maximianus, &c.
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.
EPISTLE
IX: TO THE NEAPOLITANS.
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 Paulus(6): 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 bishop(7). 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.
2 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.
EPISTLE X:
TO PAULUS, BISHOP OF NAPLES(8).
Gregory to Paulus, &c.
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.
EPISTLE
XIL: TO CASTORIUS, BISHOP OF ARIMINUM.
Gregory to Castorius, &c.
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 usufruct 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 presbyter(9). 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 things(1) she has provided.
EPISTLE
XV: TO PAUL, BISHOP.
Gregory to Paul, &c.
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 me(2).
EPISTLE
XVIII: TO NATALIS, BISHOP OF SALONA(3).
Gregory to Natalis, &c
I have learnt, dearest brother, from many
who have come from thy city that, neglecting thy pastoral charge, thou occupies, 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
gives, 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 front 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.
EPISTLE
XIX: TO ALL THE BISHOPS OF DALMATIA.
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, test 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.
EPISTLE
XX: TO ANTONINUS, SUBDEACON(4).
Gregory to Antoninus, &c.
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 far word the same as that given in Epistle XIX.]
2 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 shale 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.]
3 As to our brother and fellow-bishop
Malchus(5), 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, be may render us an account
of his proceedings, and so be able to return to his own with security.
EPISTLE
XXII: TO ALL THE BISHOPS OF ILLYRICUM.(6)
Gregory to all the bishops, &c.
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 priesthood(7) 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.
EPISTLE
XXIII: TO JOHN, BISHOP.
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, 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 native 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
orentreaties, 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 present(8)
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 withheld(9). 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.
EPISTLE
XXVI: TO JOHN, BISHOP.
Gregory to John, &c.
Inasmuch as we have enjoined on our brothel
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 felt(1).
The month of April, the tenth Indiction.
EPISTLE
XXVII: TO RUSTICIANA, PATRICIAN(2).
Gregory to Rusticiana, &c.
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 places(3), 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.
EPISTLE
XXIX: TO MAURILIUS AND VITALIANUS(4).
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 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.
EPISTLE
XXX: TO MAURILIUS AND VITALIANUS.
Gregory to Maurilius and Vitalianus,
magistris militum(5).
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 January(6) Ariulph sent us this letter which we forward to
you. Wherefore, when you have read it, see if the people of Suana(7) 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 ascertained, has an army collected,
and is said to be stationed at Narina(8); 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 night- watches(9), lest
news of any sad event should reach us(1).
EPISTLE
XXXII: TO PETER, SUBDEACON OF SICILY. Gregory to Peter, &c.
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.
2 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 farmers(2)- - 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.
3 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 stipend(3), 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.
4 I have strongly rebuked Romanus for his
levity, because in the Guest- house (xenodo- chium) 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 (rusticos(4)); 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
(orna-menta) 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 anniversary of
Saint Cyprian, lest any danger should ensue (which God forbid) from the constellation
which always threatens the sea at that season.
5 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 bishops 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
Eusebius(6), 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.
6 When the recruiting officers(7) come, who,
as I hear, are already raising recruits in Sicily, charge thy substitute to offer them
some little present(8), so as to render them well- disposed towards him. But, before thou
comest away, give also something, according to ancient custom, to the praetor'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.
7 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.
8 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.
9 Further, I have learnt on the information of
the Abbot Marinianus that the building in the Praetorian Monastery is not yet even half
completed: which being the case, what can we praise for it but thy Experience's
fervour(9)? 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.
10 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 weft 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 rector(1), I give my full consent. It will be
necessary that letters also be sent to them.
11 Concerning the case of the son of Commissus
the scholasticus(2), 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.
12 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 decimates(3) of wine and four solidi yearly.
Anastasius, a religious person (religiosus(4)), 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 Prior(5). As to tile 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 Laurinum(6).
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 Heptateuch(7) out of the goods of Antoninus we
desire to be given to the Praetorian monastery, and the rest of his books to be brought
hither by thee.
EPISTLE
XXXIII: TO JUSTINUS, PRAETOR(8). Gregory to Justinus, &c.
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 Leo(9) 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.
EPISTLE
XXXIV: TO MAXIMIANUS, BISHOP OF SYRACUSE. Gregory to Maximianus, &c.
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.
EPISTLE
XXXVI: TO THE ABBOT EUSEBIUS.
Gregory to Eusebius, &c.
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.
EPISTLE
XXXVII: TO JOHN, BISHOP OF SQUILLACIUM (Squillace, in Calabria).
Gregory to John, &c.
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 cardinal(1) 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, i thou must remain in
this Church wherein thou art by us incardinated(2). 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 Manichaeans, 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.
EPISTLE
XLI: TO CASTORIUS, BISHOP.
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.
2 [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.
2 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 jurisdiction(3)), but, freed from all vexations and
annoyances, may accomplish their divine work with the utmost devotion of heart.
EPISTLE
XLII: TO LUMINOSUS, ABBOT.
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 procession(4) 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.
EPISTLE
XLVI: TO JOHN, BISHOP.
Gregory to John, Bishop of Ravenna(5).
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 man(6) 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 subsidies(7) to be given him
ere he will deign to speak to us at all about peace.
2 But, as to the case of the bishops of
Istria(8), 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, bid ding 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.
3 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 Theodosiacs(9), 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?
4 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.
5 With regard to the city of Naples(1), in
view of the urgent insistance of the most excellent Exarch, we give you to understand that
Arigis(2), 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.
6 As to what you say to the effect that alms
should be sent to the city of the schismatic Severus which has been burnt(3), 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.
7 Concerning our brother and fellow-bishop
Natalis(4) 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
Malchus(5) 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.
EPISTLE
XLVII: TO DOMINICUS, BISHOP.
Gregory to Dominicus, Bishop of Carthage(6).
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.
2 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 hale 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. 217). 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.
3 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.
EPISTLE
XLVIII: TO COLUMBUS, BISHOP(8).
Gregory to Columbus, &c.
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 faith(9). 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.
2 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.
3 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.
EPISTLE
XLIX: TO JANUARIUS, ARCHBISHOP.
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.
2 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 conversation 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.
EPISTLE
LI: TO ALL BISHOPS.
Gregory to all bishops in the matter of the
Three Chapters(1).
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 condemned(2).
2 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.
3 After the Pope Vigilius of illustrious
memory, having been appointed in the royal city(3), promulgated a sentence of condemnation
against Theodora, then empress, or against the Acephali(4), 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 subject(5). 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.
EPISTLE
LII: TO NATALIS, BISHOP(6).
Gregory to Natalis, Bishop of Salons.
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.
2 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.
3 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.
4 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.
5 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.
6 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; far 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.
7 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.
8 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 anti 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.
9 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.
10 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.
EPISTLE
LIV: Here follows the Epistle of Saint Licinianus, bishop, concerning the Book of
Rules, addressed to Saint Gregory, pope of the city of Rome(7).
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 innocents." 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).
2 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.
3 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.
4 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 treatise(9).
5 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.
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