POPE SAINT GREGORY THE GREAT
REGISTER OF HIS EPISTLES BOOK III
Book
I Book II Book III Book IV Book V Book VI Book VII Book VIII Book IX Book X
EPISTLE I: TO PETER,
SUBDEACON
Gregory to Peter, Subdeacon of Campania
What a crime has been committed in the
Lucullan fort against our brother and fellow-bishop Paul(1) 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.
2 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.
EPISTLE II: TO
PAULUS, BISHOP(2).
Gregory to Paulus, &c.
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.
EPISTLE III: TO
JOHN, ABBOT(3)
Gregory to John, &c.
Thy Love has requested me that brother
Boniface might be ordained Prior (proepositus)(4) 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.
2 With regard to the tunic of
Saint 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.
3 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.
4 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.
5 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.
6 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.
EPISTLE V: TO PETER,
SUBDEACON.
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.
EPISTLE VI: TO
JOHN, BISHOP.
Gregory to John, bishop of Prima
Justiniana(6).
After the long afflictions which Adrian,
bishop of the city of Thebae, has endured from his fellow-priests, as though they bad 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 praetor of the province as
a deacon deposed from his dignity(7). 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.
2 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.
EPISTLE VII: TO
JOHN, BISHOP.
Gregory to John, bishop of Larissa.
Our brother Adrian, bishop of the city of
Thebae, 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 perusal(8), 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.
2 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.
3 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 know ledge 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.
4 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 princes(9). 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 be 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 antigraphus(1) 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.
5 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 fellow-priest, 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.
EPlSTLE VIII: TO
NATALIS, ARCHBISHOP.
Gregory to Natalis, archbishop of Salona(2).
Whilst every kind of business demands(3)
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.
EPISTLE IX: TO
ANTONINUS, SUBDEACON(4).
Gregory to Antoninus, &c.
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 he 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.
EPISTLE X: TO
SAVINUS, SUBDEACON(5).
Gregory to Savinus, &c.
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 per sons 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 promulgate, 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.
EPISTLE XII: TO
MAXIMIANUS, BISHOP.
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 Agrigentum(6). 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
EPISTLE XV: TO
SCHOLASTICUS, JUDGE.
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 priest(7), 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.
EPISTLE XXII: TO
ANTONINUS, SUBDEACON.
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.
2 Moreover, strictly charge Malchus(8), 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 be mast be careful to set down and complete the accounts of our patrimony which
he has had in charge; for doing which let him make baste, 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.
3 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 Marcellus(9), 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.
EPISTLE XXIX: TO
THE PRESBYTERS AND CLERGY OF MEDIOLANUM (Milan)(1).
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.
2 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 beard
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.
3 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 bishop-elect being consecrated after the manner of his
predecessor. For, as we demand our rights from others, so we conserve their several rights
to all.
EPISTLE XXX: TO
JOHN, SUBDEACON.
Gregory to John, &c
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 order(2). 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.
EPISTLE XXXI: TO
ROMANUS,
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 l 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.
EPISTLE XXXII:
TO HONORATUS, ARCHDEACON.
Gregory to Honoratus, Archdeacon of
Salona(3).
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.
EPISTLE XXXIII:
TO DYNAMIUS, PATRICIAN.
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 solidi(4). We now send you as the benediction of the blessed apostle Peter a
small cross, wherein are inserted benefits from his chains(5), 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.
EPISTLE XXXV: TO
PETER, SUBDEACON.
Gregory to Peter, subdeacon of Campania(6).
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.
EPISTLE XXXVI:
TO SABINUS, GUARDIAN (Defensorem).
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 fellow-bishop, 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.
2 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.
3 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.
EPISTLE XXXVIII:
TO LIBERTINUS, PRAEFECT(7).
Gregory to Libertinus, Praefect 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 Justinus(8), 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
laws(9), 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.
EPISTLE XLV: TO
ANDREW, BISHOP.
Gregory to Andrew, Bishop of Tarentum
[Tarante, 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.
2 Furthermore, since, against due order, thou
didst doom a woman on the Church-roll(1) to be cruelly beaten with cudgels, although we do
not think that she died eight months after wards, 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.
EPISTLE XLVI: TO
JOHN, BISHOP.
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.
2 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.
3 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.
EPISTLE XLVII:
TO THE CLERGY OF THE CHURCH OF SALONA(2).
Gregory to the clergy, &c.
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 Malchus(3). 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.
EPISTLE XLVIII:
TO COLUMBUS, BISHOP(4).
Gregory to Columbus, &c.
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.
2 Wherefore be thou urgent with the primate of
thy synod(5), 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.
3 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.
4 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 received 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.
5 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.
EPISTLE XLIX: TO
ADEODATUS, BISHOP.
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 bare 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.
2 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, Victorians, deacon of our fellow-bishop
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,
EPISTLE LI: TO
MAXIMIANUS, BISHOP.
Gregory to Maximinianus, Bishop of
Syracuse(6).
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 lord(7) Abbot Nonnosus, who was with the lord(7) Anastasius of Pentomi(8). 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.
EPISTLE LIII: TO
JOHN, BISHOP.
Gregory to John, Bishop of Constantinople
(9).
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 saul (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 canous, 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.
EPISTLE LVI: TO
JOHN, BISHOP.
Gregory to John, Bishop of Ravenna(8).
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.
2 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
sacristy(2), 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.
3 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 primicerius(3), 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
super-fluously 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.
4 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 tint 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.
5 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.
EPISTLE LVII.
From John, Bishop of Ravenna to Pope
Gregory(4).
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.
2 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 authority, 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
sacristy(5), 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.
3 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 required, 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.
4 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 proceeded(6) 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 proceeding(6) 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.
EPISTLE LIX: TO
SECUNDINUS, BISHOP.
Gregory to Secundinus, Bishop of
Tauromenium. [In Sicily.]
Some time ago we ordered that the
baptistery(7) should be removed from the monastery of Saint Andrew, which is above
Mascalae, 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 up(8), 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.
EPISTLE LX: TO
ITALICA, PATRICIAN(9).
Gregory to Italica, &c.
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.
EPISTLE LXV: TO
MAURICIUS AUGUSTUS(1).
Gregory to Mauricius, &c.
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 fight 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.
2 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 hand(2) may become a monk. This ordinance, I
confess to my lords, has alarmed me greatly, since by it the way to heaven is dosed
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.
3 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 Caesar; from a Caesar 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?
4 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.
5 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
promulgate 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.
6 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.
EPISTLE LXVI: TO
THEODORUS, PHYSICIAN.
Gregory to Theodorus, &c.
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 promulgate 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 paymaster(3), 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?
2 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 w 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.
EPISTLE LXVII:
TO DOMITIAN, METROPOLITAN(4).
Gregory to Domitian, &c.
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.
2 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.
3 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.
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