POPE SAINT GREGORY THE GREAT
REGISTER OF HIS EPISTLES BOOK IV
Book
I Book II Book III
Book IV
Book V Book VI Book VII Book VIII Book IX Book X
EPISTLE I: TO CONSTANTIUS,
BISHOP
Gregory to Constantius, Bishop of Mediolanum
(Milan)
On receiving the letters of your Fraternity> I returned great thanks to Almighty God, that I was counted worthy to be refreshed by the
celebration of your ordination. Truly that all, by the gift of God, with one accord
concurred in your election, is a fact which thy Fraternity ought with the utmost
consideration to estimate, since, after God, you are greatly indebted to those who with so
submissive a disposition desired you to be preferred before themselves.
2 It becomes you, therefore, with priestly
benignity to respond to their behaviour, and with kind sympathy to attend to their needs.
If perchance there are any faults in any of them, rebuke these with well-considered
reproofs, so that your very priestly indignation be mingled with a savour of sweetness,
and that so you may be loved by your subjects even when you are greatly feared. Such
conduct will also induce great reverence for your person in their judgment; since, as
hasty and habitual rage is despised, so discriminate indignation against faults for the
most part becomes the formidable in proportion as it has been slow.
3 Further, John our subdeacon, who has
returned, has reported many good things of you as to which we beseech Almighty God Himself
to fulfil what He has begun; to the end that He may shew thee to have advanced in good
inwardly and outwardly both now among men and hereafter among the angels.
4 Moreover, we have sent thee, according to
custom, a pallium to be used in the sacred solemnities of mass. But I beg you, when you
receive it, to vindicate its dignity and its meaning by humility.
EPISTLE II: TO
CONSTANTIUS, BISHOP.
Gregory to Constantius, Bishop of
Mediolanum.
My most beloved son, the deacon Boniface,
has conveyed to me certain private information through thy Fraternity's letter; namely
that three bishops, having sought out rather than found an occasion, have separated
themselves from the pious communion of your Fraternity, saying that you have assented to
the condemnation of the Three Chapters(1), and have given a security(2). And, indeed,
whether there has been any mention made of the Three Chapters in any word or writing
whatever thy Fraternity remembers well; although thy Fraternity's predecessor, Laurentius,
did send forth a most strict security to the Apostolic See, to which most noble men in
legitimate number subscribed; among whom I also, at that time holding the praetorship of
the city, likewise subscribed; since after such a schism had taken place about nothing, it
was right that the Apostolic See should take heed, with the view of guarding in all
respects the unity of the Universal Church in the minds of priests. But as to its being
said that our daughter, Queen Theodelinda, after hearing this news, has withdrawn herself
from thy communion, it is for all reasons evident that, though she has been seduced to
some little extent by the words of bad men, yet, on the arrival of Hippolytus the notary,
and John the abbot, she will seek in all ways the communion of your Fraternity(3). To her
also I have addressed a letter(4), which I beg your Fraternity to transmit to her without
delay. Further, with regard to the bishops who appear to have separated themselves, I have
written another letter, which when you have caused to be shewn to them, I doubt not that
they will repent of the superstition of their pride before thy Fraternity.
2 Furthermore, you have accurately and briefly
informed me of what has been done, whether by King Ago(5) or by the Kings of the Franks. I
beg your Fraternity to make known to me in all ways what you have so far ascertained. But,
if you should see that Ago, King of the Lombards, is doing nothing with the Patrician(6),
promise him on our part that I am prepared to give attention to his case, if he should be
willing to arrange anything with the republic advantageously.
EPISTLE III: TO
CONSTANTIUS, BISHOP.
Gregory to Constantius, Bishop of
Mediolanum.
It has come to my knowledge that certain
bishops of your diocese, seeking out rather than finding an occasion, have attempted to
sever themselves from the unity of your Fraternity, saying that thou hadst given a
security at the Roman city for thy condemnation of the three Chapters. And the fact is
that they say this because they do not know how I am accustomed to trust thy Fraternity
even without security. For if there had been need for anything of the kind, your mere word
of mouth could have been trusted. I, however, do not recollect any mention between us of
the three Chapters either in word or in writing. But as for them, if they soon return from
their error, they should be spared, because, according to the saying of the Apostle Paul,
They understand neither what they say nor where of they affirm (1 Tim. i. 7). For we,
truth guiding us and our conscience bearing witness, declare that we keep the faith of the
holy synod of Chalcedon in all respects inviolate, and venture not to add anything to, or
to subtract anything from, its definition(8). But, if any one would fain take upon himself
to think anything, either more or less, contrary to it, and to the faith of this same
synod, we anathematize him without any hesitation, and decree him to be alien from the
bosom of Mother Church. Any one, therefore, whom this my confession does not bring to a
right mind, no longer loves the synod of Chalcedon, but hates the bosom of Mother Church.
If then those who appear to have been thus dating have presumed thus to speak in zeal of
soul, it remains for them, having received this satisfaction, to return to the unity of
thy Fraternity, and not divide themselves from the body of Christ, which is the holy
universal Church.
EPISTLE IV: TO
QUEEN THEODELINDA.
Gregory to Theodelinda, Queen of the
Lombards(9).
It has come to our knowledge by the report
of certain persons that your Glory has been led on by some bishops even to such an offence
against holy Church as to withdraw yourself from the communion of Catholic unanimity. Now
the more we sincerely love you, the more seriously are we distressed about you, that you
believe unskilled and foolish men, who not only do not know what they talk about, but can
hardly understand what they have heard.
2 For they say that in the times of Justinian
of pious memory, some things were ordained contrary to the council of Chalcedon; and,
while they neither read themselves nor believe those who do, they remain in the same error
which they themselves reigned to themselves concerning us. For we, our conscience bearing
witness, declare that nothing was altered, nothing violated, with respect to the faith of
this same holy council of Chalcedon; but that whatever was done in the times of the
aforesaid Justinian was so done that the faith of the council of Chalcedon should in no
respect be disturbed. Further, if any one presumes to speak or think anything contrary to
the faith of the said synod, we detest his opinion, with interposition of anathema. Since
then you know the integrity of our faith under the attestation of our conscience, it
remains that you should never separate yourself from the communion of the Catholic Church,
lest all those tears of yours, and all those good works should come to nothing, if they
are found alien from the true faith. It therefore becomes your Glory to send a
communication with all speed to my most reverend brother and fellow-bishop Constantius, of
whose faith, as well as his life, I have long been well assured, and to signify by your
letters addressed to him how kindly you have accepted his ordination, and that you are in
no way separated from the communion of his Church; although I think that what I say on
this subject is superfluous: for, though there has been some degree of doubtfulness in
your mind, I think that it has been removed from your heart on the arrival of my son John
the abbot, and Hippolytus the notary.
EPISTLE V: TO
BONIFACE, BISHOP.
Gregory to Boniface, Bishop of Regium
(Reii).
It is a shame for priests to be admonished
about matters of divine worship. For they are then to their disgrace required to do what
they ought themselves to require to be done. Yet lest, as I do not suppose, thy Fraternity
should neglect in any respect the things that pertain to the work of God, we have thought
fit to exhort thee specially on this very head. We therefore admonish thee that the clergy
of the city of Regium be to no extent released by the indulgence of thy Fraternity in
duties demanded by their office. But in the things that pertain to God let them be most
instantly and most earnestly compelled. We desire thee also to study the reputation of the
aforesaid clergy, that nothing bad, nothing that at all contravenes ecclesiastical
discipline, be heard of them; seeing that it is to its adornment, not to foulness of
deeds, that their office appertains. Further, we decree that what we determined in the
case of the Sicilians be observed by thy subdeacons(1); nor mayest thou suffer this our
decision to be infringed by the contumacy or temerity of any one whatever; that so, as we
believe will be the case, all that has been said above being most strictly kept in force
by thee, thou mayest neither prove a transgressor of our admonition, nor be accused as
guilty of remissness in the order of pastoral rule which has been committed to thee.
EPISTLE VI: TO
CYPRIAN, DEACON.
Gregory to Cyprian, Deacon and Rector of
Sicily.
It has been reported to us that a native of
the province of Lucania, Petronilla by name, was converted through the exhortation of the
bishop Agnellus, and that all her property, though she had it in her own power, she
nevertheless bestowed on the monastery which she entered even by a special deed of gift:
also that the aforesaid bishop died leaving half of his substance to one Agnellus, his
son, who is said to be a notary of our Church, and half to the said monastery. But, when
they had fled for refuge to Sicily because of the calamity impending on Italy, the
above-named Agnellus is said to have corrupted her morals and defiled her, and, finding
her with child, to have seduced her from the monastery, and to have taken away with her
all her be longings, both those that had been her own and such as she might have had given
her by his own father, and that, after perpetrating such and so great a crime, he claims
these things as his own. We therefore exhort thy Love to cause the aforesaid man, and the
above- named woman, to be summarily brought before thee, and to institute a most thorough
enquiry into the case. And, if thou shouldest find it to be as reported to us, determine
an affair defiled by so many iniquities with the utmost severity of expurgation; to the
end that both strict retribution may overtake the above-named man, who has regarded
neither his own nor her condition, and that, she having been first punished and consigned
to a monastery under penance, all the property that had been taken away from the oft
above-named place, with all its fruits and accessions, may be restored.
EPISTLE VII: TO
GENNADIUS, PATRICIAN.
Gregory to Gennadius, Patrician and Exarch
of Africa.
We are well assured that the mind of your
religious Excellency is inflamed with zeal of divine love against those things especially
which are done in unseemly wise in the churches. We therefore the more gladly impose on
you the correction of faults in ecclesiastical cases as we have confidence in the bent of
your pious disposition. Be it known, then, to your Excellence that it has been reported to
us by some who have come to us from the African parts that many things are being committed
in the council of Numidia contrary to the way of the Fathers and the ordinances of the
canons. And, being unable to bear any longer the frequent complaints that have reached us
about such things, we committed them to be enquired into to our brother and fellow-bishop
Columbus(3), of whose gravity his very reputation, which is spread abroad, now allows us
not to doubt. Wherefore, greeting you with fatherly affection, we exhort your Excellence
that in all things pertaining to ecclesiastical discipline you should lend him the support
of your assistance, lest, if what is done amiss should not be enquired into anti visited,
it should grow with greater license into future excesses through precedent of long
continuance. Know moreover, most excellent son, that if you seek victories, and are
dealing for the security of the province committed to you, nothing will avail you more for
this end than being zealous in restraining as far as possible the lives of priests and the
intestine wars of Churches.
EPISTLE VIII: TO
JANUARIUS, BISHOP.
Gregory to Januarius, Bishop of Caralis
(Cagliari).
We think indeed that thy position may in
itself be enough to compel thee to be instant in the fulfilment of pious duties. But, lest
remissness of any kind should intervene to abate thy zeal, we have thought it right to
exhort thee especially with regard to them. Now it has come to our knowledge that your
Stephen, when departing this life, by his last will and testament directed a monastery to
be founded. But it is said that his desire is so far un- accomplished owing to the delay
of the honourable lady Theodosia, his heiress. Wherefore we exhort thy Fraternity to pay
the utmost attention to this matter, and admonish the above-named lady, to the end that
within a year's space she may establish a monastery as has been directed, and construct
everything without dispute according to the will of the departed. But if she should put
off the completion of the design out of negligence or artfulness (as, for instance, if she
is unable to found it in the place that had been appointed, and it is thought fit that it
be placed elsewhere, and the matter is neglected through the intervening delay), then we
desire that it be built by the diligence of thy Fraternity, and that, all things being set
in order, the effects and revenues that have been left be appropriated by thee to this
venerable place. For so thou wilt both escape condemnation for remissness before the awful
Judge, and, in accordance with our most religious laws, wilt be accomplishing with
episcopal zeal the pious wishes of the departed, which had been disregarded(4).
EPISTLE IX: TO
JANUARIUS, BISHOP.
Gregory to Januarius, Bishop of Caralis
(Cagliari).
Pastoral zeal ought indeed in itself to have
sufficiently instigated thee, even without oar aid, to protect profitably and providently
the flock of which thou hast taken charge, and to preserve it with diligent circumspection
from the cunning devices of enemies. But, since we have found that thy Charity needs also
the written word of our authority for the augmentation of thy firmness, it is necessary
for us, by the exhortation of brotherly love, to strengthen thy faltering disposition
towards the earnestness of religious activity.
2 Now it has come to our knowledge that thou
art remiss in thy guardianship of the monasteries of the handmaidens of God situated in
Sardinia; and, though it had been prudently arranged by thy predecessors that certain
approved men of the clergy should have the charge of attending to their needs, this has
now been so entirely neglected that women specially dedicated to God are compelled to go
in person among public functionaries about tributes and other liabilities, and are under
the necessity of running to and fro through villages and farms for making up their taxes,
and of mixing themselves unsuitably in business which belongs to men. This evil let thy
Fraternity remove by an easy correction; that is, by carefully deputing one man of
approved life and manners, and o such age and position as to give rise to no evil
suspicion of him, who may, with the fear of God, so assist the inmates of these
monasteries that they may no longer be allowed to wander, against rule, for any cause
whatever, private or public, beyond their venerable precincts; but that whatever has to be
done in their behalf may be transacted reasonably by him whom you shall depute. But let
the nuns themselves, rendering praises to God and confining themselves to their
monasteries, no longer suggest any evil suspicion to the minds of the faithful. But if any
one of them, either through former license, or through an evil custom of impunity, has
been seduced, or should in future be led, into the gulph of adulterous lapse, we will
that, after enduring the severity of adequate punishment, she be consigned for penance to
some other stricter monastery of virgins, that she may there give herself to prayers and
fastings, and profit herself by penitence, and afford an example of the more rigorous kind
of discipline, such as may inspire fear in others. Further, let any one who may be
detected in any iniquity with women of this class be deprived of communion, if he be a
layman; but, if he be a cleric, let him also be removed from his office, and thrust into a
monastery for his ever to be deplored excesses.
3 We also desire thee to hold councils of
bishops twice in the year, as is said to have been the custom of thy province, as well as
being ordered by the authority of the sacred canons; that, if any among them be of moral
character inconsistent with his profession, he may be convicted by the friendly rebuke of
his brethren, and also that measures may be taken with paternal circumspection for the
security of the flock committed to him, and for the well-being of souls. It has come to
our knowledge also that male and female slaves of Jews, who have fled for refuge to the
Church on account of their faith, are either restored to their unbelieving masters, or
paid for according to their value in lieu of being restored. We exhort therefore that thou
by no means allow so bad a custom to continue; but that whosoever being a slave to Jews,
shall have fled for refuge to venerable places, thou suffer him not in any degree to
sustain prejudice. But, whether he had been a Christian before, or been baptized now, let
him be supported in his claim for freedom, without any loss to the poor, by the patronage
of ecclesiastical compassion.
4 Let not bishops presume to sign baptized
infants a second time on the forehead with chrism; but let the presbyters anoint those who
are to be baptized on the breast, that the bishops may afterwards anoint them on the
forehead(5).
5 With regard also to founding monasteries,
which divers persons have ordered to be built, if thou perceivest that any persons to whom
the charge has been assigned put it off on unjust pretexts, we desire thee to insist
sagaciously according to what the laws enjoin, lest (as God forbid should be the case) the
pious retentions of the departed should be frustrated through thy neglect. Further, as to
the monastery which Peter is said to have formerly ordered to be constructed in his house,
we have seen fit that thy Fraternity should make accurate enquiry into the amount of the
revenues there. And in case of there being a suitable provision, when all diminutions of
the property and what is said to have been dispersed have been recovered, let the
monastery with all diligence and without any delay be founded. But, if the means are
insufficient or detrimental(6), we desire thee, after closely investigating everything as
has been commanded, to send a report to us, that we may know how to deliberate with the
Lord's help with regard to its construction. Let, then, thy Fraternity give wise attention
to all the points above referred to, so as neither to be found to have transgressed the
tenour of our admonitions nor to stand liable to divine judgment for too little zeal in
thy pastoral office.
EPISTLE X: TO ALL
THE BISHOPS OF DALMATIA.
Gregory to all the bishops through
Dalmatia(7).
It behoved your Fraternity, having the eyes
of the flesh closed out of regard to Divine judgment, to have omitted nothing that
appertains to God and to a right inclination of mind, nor to have preferred the
countenance of any man whatever to the uprightness of justice. But now that your manners
have been so perverted by secular concerns, that, forgetting the whole path of the
sacerdotal dignity that is yours, and all sense of heavenly fear, you study to accomplish
what may please yourselves and not God, we have held it necessary to send you these
specially strict written orders, whereby, with the authority of the blessed Peter, Prince
of the apostles, we enjoin that you presume not to lay hands on any one whatever in the
city of Salona, so far as regards ordination to episcopacy, without our consent and
permission; nor to ordain any one in the same city otherwise than as we have said.
2 But if, either of your own accord, or under
compulsion from any one whatever, you should presume or attempt to do anything contrary to
this injunction, we shall decree you to be deprived of participation of the Lord's body
and blood, that so your very handling of the business, or your very inclination to
transgress our order, may cut you off from the sacred mysteries, and no one may be
accounted a bishop whom you may ordain. For we wish no one to be rashly ordained whose
life can be found fault with. And so, if the deacon Honoratus is shewn to be unworthy, we
desire that a report may be sent us of the life and manners of him who may be elected,
that whatever is to be done in this matter we may allow to be carried out salubriously
with our consent.
3 For we trust in Almighty God that, as far as
in us lies, we may never suffer to be done what may damage our soul; never what may damage
your Church. But, if the voluntary consent of all should so fix on one person that by the
favour of God he may be proved worthy, and there should be no one to dissent from his
being ordained, we wish him to be consecrated by you in this same church of Salona under
the license granted in this present epistle; excepting notwithstanding the person of
Maximus, about whom many evil reports have reached us: and, unless he desists from
coveting the higher order, it remains, as I think, that after full enquiry, he should be
deprived also of the very office which he now holds.
EPISTLE XI: TO
MAXIMIANUS, BISHOP.
Gregory to Maximianus, Bishop of Syracuse.
It had indeed been committed to thy
Fraternity long ago by our authority to correct in our stead any excesses or unseemly
proceedings that there might be in the Church and other venerable places of Sicily(8).
But, seeing that a complaint has reached us of some things having been so far neglected,
we have thought it fit that thy Fraternity should again be specially stirred up to correct
them.
2 For we learn that in the case of revenues of
Churches that have been newly acquired the canonical disposition of their fourth parts
does not prevail(9), but that the bishops of the several places distribute a fourth part
of the ancient revenues only, retaining for their own use those that have been recently
acquired. Wherefore let thy Fraternity make haste actively to correct this evil custom
that has crept in, so that, whether in the case of former revenues or of such as have
accrued now or may accrue, the fourth parts may be dispensed according to the canonical
distribution of them. For it is unseemly that one and the same substance of the Church
should be rated, as it were, under two different laws, namely, that of usurpation and that
of the canons.
3 Permit not presbyters, deacons, and other
clerks of whatever order, who serve churches, to be abbots of monasteries; but let them
either, giving up clerical duties, be advanced to the monastic order, or, if they should
decide to remain in the position of abbot, let them by no means be allowed to have
clerical employment. For it is very unsuitable that, if one cannot fulfil the duties of
either of these positions with diligence proportional to its importance, any one should be
judged fit for both, and that so the ecclesiastical order should impede the monastic life,
and in torn the rule of monasticism impede ecclesiastical utility. Of this thing also we
have taken thought to warn thy Charity; that, if any one of the bishops should depart this
life, or (which God forbid) should be removed for his transgressions, the hierarchs and
all the chief of the clergy being assembled, and in thy presence making an inventory of
the property of the Church, all that is found should be accurately described, and nothing
should be taken away in kind, or in any other way whatever, from the property of the
Church, as is said to have been done formerly, as though in return for the trouble of
making the inventories. For we desire all that pertains to the protection of what belongs
to the poor to be so executed that in their affairs no opportunity may be left for the
venality of self- interested men.
4 Let visitors of churches, and their clerks
who with them are at trouble in parishes that are not of their own city, receive according
to thy appointment some subsidy for their labour. For it is just that they should get
payment in the places where they are found to lend their services.
5 We most strongly forbid young women to be
made abbesses. Let thy Fraternity, there fore, permit no bishop to veil any but a
sexagenarian virgin, whose age and character may demand this being done; that so, this as
well as the above-named points being set right with the Lord's help by the urgency of thy
strict requirement, thou mayest hasten to bind up again with canonical ties the long
loosened state of venerable things, and also that divine affairs may be arranged, not by
the incongruous wills of men, but with adequate strictness. The month of October,
Indiction(12).
EPISTLE XV: TO
JANUARIUS, BISHOP.
Gregory to Januarius, Bishop of Caralis
(Cagliari).
Theodosia, a religious lady, being desirous
of carrying out the intention of her late husband Stephen by the building of a
monastery(1), has begged us to transmit our letters to your Fraternity, whereby, through
our commendation, she may the more tea lily be counted worthy of your aid. She asserts
that her husband had given directions for the monastery to be constructed on the farm
called Piscenas, which has come into the possession of the guest-house (Xenodachii) of the
late bishop Thomas. Now, though the possessor of the property would allow her to found it
on land that is not her own, yet seeing that the lord with reason objects(2), we have
thought it right to agree to her petition; which is that she should, with the Lord's help,
construct a monastery for handmaidens of God in a house belonging to herself, which she
asserts that she has at Caralis. But, since she says that the aforesaid house is burdened
by guests and visitors, we exhort thy Fraternity to take pains to assist her in all ways,
and lend the aid of thy protection to her devotion, so that thy assistance and assiduity
may make thee partaker of the reward of her departed husband's earnestness and her own. As
to the relics which she requests may be placed there, we desire that they be deposited
with due reverence by thy Fraternity.
EPISTLE XVIII:
TO MAURUS, ABBOT.
Gregory to Maurus, &c.
The care of churches which is evidently
inherent in the priestly office compels us to be so solicitous that no fault of neglect
may appear with regard to them. Since, however, we have learnt that the church of Saint
Pancratius, which had been committed to presbyters, has been frequently neglected, so that
people coming there on the Lord's day to celebrate the solemnities of mass have returned
murmuring on finding no presbyter, we therefore, after mature deliberation, have
determined to remove those presbyters, and with the favour of God constitute for the same
church a congregation of monks in a monastery, to the end that the abbot who shall preside
there may give care and attention in all respects to the aforesaid church. And we have
also thought fit to put thee, Maurus, over this monastery as abbot, ordaining that the
lands of the aforesaid church, and whatever may have come into its possession, or accrued
from its revenues, be applied to this thy monastery, and belong to it without any
diminution; but on condition whatever needs to be effected or repaired in the church above
written may be so effected and repaired by thee without fail.
2 But lest, after the removal of the
presbyters to whom this church had previously been committed, it should seem to be without
provision for divine service, we therefore enjoin thee by the tenour of this authority to
supply it with a peregrine(3) presbyter to celebrate the sacred solemnities of mass, who,
nevertheless, must needs both live in thy monastery, and have from it provision for his
maintenance.
3 But let this also above all be thy care,
that there over the most sacred body of the blessed Pancratius the work of God be executed
daily without fail. These things, then, which by the tenour of this precept we depute thee
to do, we will that not only thou perform, but that they be also so observed and fulfilled
for ever by those who shall succeed thee in thy office and place, that there may be no
possibility henceforth of neglect being found in the aforesaid church.
EPISTLE XX: TO
MAXIMUS, PRETENDER (Proesumptorem)(4).
Gregory to Maximus, Pretender in Salona.
Though the merits of any one's life were in
other respects such as to offer no impediment to his ordination to priestly offices, yet
the crime of canvassing in itself is condemned by the severest strictness of the canons.
Now we have been informed that thou, having either obtained surreptitiously, or pretended,
an order from the most pious princes, hast forced thy way to the order of priesthoods,
which is of all men to be venerated, while being in thy life unworthy. And this without
any hesitation we believed, inasmuch as thy life and age are not unknown to us, and
further, because we are not ignorant of the mind of our most serene lord the Emperor, in
that he is not accustomed to mix himself up in the causes of priests, lest he should in
any way be burdened by our sins. An unheard-of wickedness is also spoken of; that, even
after our interdiction, which was pronounced under pain of excommunication of thee and
those who should ordain thee, it is said that thou wast brought forward by a military
force, and that presbyters, deacons, and other clergy were beaten. Which proceeding we can
in no wise call a consecration, since it was celebrated by excommunicated men. Since,
therefore, without any precedent, thou hast violated such and so great a dignity, namely
that of the priesthood, we enjoin that, until I shall have ascertained from the letters of
our lords or of our responsalis, that thou wast ordained under a true and not a
surreptitious order, thou and thy ordainers by no means presume to handle anything
connected with the priestly office, and that you approach not the service of the holy
altar till you have heard from us again. But, if you should presume to act in
contravention of this order, be ye anathema from God and from the blessed Peter, Prince of
the apostles, that your punishment may afford an example to other catholic churches also,
through their contemplation of the judgment upon you. The month of May, Indiction 12.
EPISTLE XXI: TO
VENANTIUS, BISHOP.
Gregory to Venantius, Bishop of Luna (in
Etruria).
It has reached us by the report of many that
Christian slaves are detained in servitude by Jews living in the city of Luna(6); which
thing has seemed to us by so much the more offensive as the sufferance of it by thy
Fraternity annoys us. For it was thy duty, in respect of thy place, and in thy regard for
the Christian religion, to leave no occasion for simple souls to serve Jewish superstition
not through persuasion, but, in a manner, by right of authority. Wherefore we exhort thy
Fraternity that, according to the course laid down by the most pious laws, no Jew be
allowed to retain a Christian slave in his possession. But, if any are found in their
power, let liberty be secured to them by protection under the sanction of law. But as to
any that are on the property of Jews, though they be themselves free from legal
obligation, yet, since they have long been attached to the cultivation of their lands as
bound by the condition of their tenure, let them continue to cultivate the farms they have
been accustomed to do, rendering their payments to the aforesaid persons, and performing
all things that the laws require of husbandmen or natives, except that no farther burden
be imposed on them. But, whether any one of these should wish to remain in his servitude,
or any to migrate to another place, let the latter consider with himself that he will have
lost his rights as a husbandman by his own rashness, though he has got rid of his
servitude by force of law. In all these things, then, we desire thee to exert thyself so
wisely that neither mayest thou be a guilty pastor of a dismembered flock, nor may thy too
little zeal render thee reprehensible before us.
EPISTLE XXIII:
TO HOSPITO, DUKE OF THE BARBARICINI(7).
Gregory to Hospito, &c.
Since no one of thy race is a Christian, I
hereby know that thou art better than all thy race, in that thou in it art found to be a
Christian. For, while all the Barbaricini live as senseless animals, know not the true
God, but adore stocks and stones, in the very fact that thou worshippest the true God thou
shewest how much thou excellest them all. But carry thou out the faith which thou hast
received in good deeds and words, and offer what is in thy power to Christ in whom thou
believest, so as to bring to Him as many as thou canst, and cause them to be baptized, and
admonish them to set their affection on eternal life. And if perchance thou canst not do
this thyself, being otherwise occupied, I beg thee, with my greeting, to succour in all
ways our men whom we have sent to your parts, to wit my fellow-bishop Felix, and my son,
the servant of God, Cyriacus(8), so that in aiding their labours thou mayest shew thy
devotion to Almighty God, and that He whose servants thou succourest in their good work
may be a helper to thee in all good deeds. We have sent you through them a blessing(9) of
St. Peter the apostle, which I beg you to receive, as you ought to do, kindly. The month
of June, Indiction 12.
EPISTLE XXIV: TO
ZABARDAS, DUKE OF SARDINIA.
Gregory to Zabardas, &c.
From the letters of my brother and
fellow-bishop Felix, and of the servant of God, Cyriacus, we have learnt your Glory's good
qualities. And we give great thanks to mighty God, that Sardinia has got such a duke; one
who so knows how to do his duty to the republic in earthly matters as to know also how to
exhibit to Almighty God dutiful regard for the heavenly country. For they have written to
me that you are arranging terms of peace with the Barbaricini on such conditions as to
bring these same Barbaricini to the service of Christ. On this account I rejoice
exceedingly, and, should it please Almighty God, will speedily notify your gifts to our
most serene princes. Do you, therefore, accomplish what you have begun, shew the devotion
of your heart to Almighty God, and help to the utmost of your power those whom we have
sent to your parts for the conversion of the Barbaricini 1); knowing that such works may
avail much to aid you both before our earthly princes and in the eyes of the heavenly
king.
EPISTLE XXV: TO
THE NOBLES AND PROPRIETORS IN SARDINIA.
Gregory to the Nobles, &c.
I have learnt from the report of my brother
and fellow-bishop Felix, and my son the servant of God, Cyriacus(2), that nearly all of
you have peasants (rusticos(3)) on your estates given to idolatry. And this has made me
very sorry, since I know that the guilt of subjects weighs down the life of their
superiors, and that, when sin in a subject is not corrected, sentence is flung back on
those who are over them. Wherefore, magnificent sons, I exhort that with all care and all
solicitude ye be zealous for your souls, and see what account you will render to Almighty
God for your subjects. For indeed they have been committed to you for this end, that both
they may serve for your advantage in earthly things, and you, through your care for them,
may provide for their souls in the things that are eternal. If, then, they pay what they
owe you, why pay you not them what you owe them? That is to say, your Greatness should
assiduously admonish them, and restrain them from the error of idolatry, to the end that
by their being drawn to the faith you may make Almighty God propitious to yourselves. For,
lo, you observe how the end of this world is close at hand; you see that now a human, now
a divine, sword rages against us: and yet you, the worshippers of the true God, behold
stones adored by those who are committed to you, and are silent(4). What, I pray you, will
you say in the tremendous judgment, when you have received God's enemies into your power,
and yet disdain to subdue them to God and recall them to Him? Wherefore, addressing you
with due greeting, I beg that your Greatness would be earnestly on the watch to give
yourselves to zeal for God, and hasten to inform me in your letters which of you has
brought how many to Christ. If, then, haply from any cause you are unable to do this,
enjoin it on our aforesaid brother and fellow-bishop Felix, or my son Cyriacus, and afford
them succour for the work of God, that so in the retribution to come you may be in a state
to partake of life by so much the more as you now afford succour to a good work.
EPISTLE XXVI, TO
JANUARIUS, BISHOP.
Gregory to Januarius, Bishop of Caralis
(Cagliari).
We have ascertained from the report of our
fellow-bishop Felix and the abbot Cyriacus that in the island of Sardinia priests are
oppressed by lay judges, and that thy ministers despise thy Fraternity; and that, so far
as appears, while you aim only at simplicity, discipline is neglected. Wherefore I exhort
thee that, putting aside all excuses, thou take pains to rule the Church of which thou
hast received the charge, to keep up discipline among the clergy, and fear no one's words.
But, as I hear, thou hast forbidden thy Archdeacon to live with women, and up to this time
art set at naught with regard to this thy prohibition. Unless he obey thy command, our
will is that he be deprived of his sacred order.
2 There is another tiling also which is much
to be deplored; namely, that the negligence of your Fraternity has allowed the peasants
(rusticos) belonging to lily Church to remain up to the present time in infidelity. And
what is the use of my admonishing you to bring such as do not belong to you to God, if you
neglect to recover your own from infidelity? Hence you must needs be in all ways vigilant
for their conversion. For, should I succeed in finding a pagan peasant belonging to any
bishop whatever in the island of Sardinia, I will visit it severely on that bishop.
3 But now, if any peasant should be found so
perfidious and obstinate as to refuse to come to the Lord God, he must be weighted with so
great a burden of payment as to be compelled by the very pain of the exaction to hasten to
the right way(5).
4 It has also come to our knowledge that some
in sacred orders who have lapsed, either after doing penance or before, are recalled to
the office of their ministry; which is a thing that we have altogether forbidden; and the
most sacred canons also declare against it. Whoso, then, after having received any sacred
order, shall have lapsed into sin of the flesh, let him so forfeit his sacred order as not
to approach any more the ministry of the altar. But, lest those who have been ordained
should ever perish, previous care should be taken as to what kind of people are ordained,
so that it be first seen to whether they have been continent in life for many years, and
whether they have had a care for reading and a love of almsgiving. It should be enquired
also whether a man has perchance been twice married. It should also be seen to that he be
not illiterate, or under liability to the state, so as to be compelled after assuming a
sacred order to return to public employment. All these things therefore let your
Fraternity diligently enquire into, that, every one having been ordained after diligent
examination. none may be easily liable to be deposed after ordination. These things which
We have written to your Fraternity do you make known to all the bishops under you, since I
myself have been unwilling to write to them, lest I might seem to lessen your dignity.
5 It has also come to our ears that some have
been offended by our having forbidden presbyters to touch with chrism those who are to be
baptized. And we indeed acted according to the ancient use of our Church: but, if any are
in fact hereby distressed, we allow that, where there is a lack of bishops, presbyters may
touch with chrism, even on their foreheads, those who are to be baptized(6).
EPISTLE XXVII:
TO JANUARIUS, BISHOP.
Gregory to Januarius, Bishop of Caralis
(Cagliari).
Thy Fraternity ought indeed to have been so
attentive to pious duties as to be in no need at all of our admonitions to induce thee to
fulfil them: yet, as certain particulars that require correction have come to our
knowledge, there is nothing incongruous in your having besides a letter addressed to you
bearing our authority.
2 Wherefore we apprize you that we have been
given to understand that it has been the custom for the Guest- houses (Xenodochia)
constituted in the parts about Caralis to submit their accounts in detail from time to
time to the bishop of the city; that is, so as to be governed under his guardianship and
care.
3 Now, as thy Charity is said to have so far
neglected this, we exhort, as has been said, that the inmates who are or have been
established in these Guest-houses submit their accounts in detail from time to time. And
let such persons be ordained to preside over them as may be found most worthy in life,
manners and industry, and at any rate religiosi (7), whom judges may have no power of
annoying, lest, if they should be such as could be summoned to the courts, occasion might
be given for wasting the feeble resources which they have: concerning which resources we
wish thee to take the greatest care, so that they be given away to no one without thy
knowledge, lest the carelessness of thy Fraternity should go so far as to let them be
plundered.
4 Moreover, thou knowest that the bearer of
these presents, Epiphanius the presbyter, was criminally accused in the letters of certain
Sardinians. We, then, having investigated his case as it was our will to do, and finding
no proof of what was charged against him, have absolved him, so that he might be restored
to his place. We therefore desire thee to search out the authors of the charge against
him: and, unless he who sent those same letters be prepared to support his charges by
canonical and most strict proofs, let him on no account approach the mystery of holy
communion.
5 Further, as to Paul the cleric, who is said
to have been often detected in malpractices, and who had fled into Africa, having returned
to a lay state of life in despite of his cloth, if it is so, we have seen to his being
given up to penance after previous corporal punishment, to the end that, according to the
apostolic sentence, by means of affliction of the flesh the spirit may be saved, and also
that he may be able to wash away with continual tears the earthly filth of sin, which he
is said to have contracted By wicked works.
6 Moreover, in accordance with the injunctions
of the canons, let no religious person (religiosus) associate with those who have been
suspended from ecclesiastical communion.
7 Further, for ordinations or marriages of
clerics, or from virgins who are veiled, let no one presume to receive any fee, unless
they should prefer to offer something of their own accord.
8 As to what should be done in the case of
women who have left monasteries for a lay life, and have taken husbands, we have conversed
at length with thy Fraternity's aforesaid presbyter, from whose report your Holiness may
be more fully informed.
9 Further, let religious clerics (religiosi
clerici)(7) avoid resort to or the patronage of laymen; but let them be in all respects
subject to thy jurisdiction according to the canons, lest through the remissness of thy
Fraternity the discipline of the Church over which thou presidest should be dissolved.
10 Lastly, as to the men who have sinned with
the aforesaid women who had left their monasteries, and are said to be now suspended from
communion, if thy Fraternity should observe them to have repented worthily for such a
wickedness, we will that thou restore them to holy communion.
EPISTLE XXIX: TO
JANUARIUS, BISHOP.
Gregory to Januarius, Bishop of Caralis
(Cagliari).
It has come to our knowledge that in the
place within the province of Sardinia called Phausiana it is said to have been once the
custom to ordain a bishop; but that, through stress of circumstances, the custom has for
long fallen into disuse. But, as we are aware that now, owing to scarcity of priests,
certain pagans remain there, living like wild beasts, and entirely ignorant of the worship
of God, we exhort thy Fraternity to make haste to ordain a bishop there according to the
ancient way; such a one, that is, as may be suitable for this work, and may take pains to
bring wanderers into the Lord's flock with pastoral zeal; that so, while he devotes
himself there to the saving of souls, neither may you be found to have required what was
superfluous, nor may we repent of having re- established in vain what had been once
discontinued.
EPISTLE XXX: TO
CONSTANTINA AUGUSTA.
Gregory to Constantina, &c.
The Serenity of your Piety, conspicuous for
religious zeal and love of holiness, has charged me with your commands to send to you the
head of Saint Paul, or some other part of his body, for the church which is being built in
honour of the same Saint Paul in the palace. And, being desirous of receiving commands
from you, by exhibiting the most ready obedience to which I might the more provoke your
favour towards me, I am all the more distressed that I neither can nor dare do what you
enjoin. For the bodies of the apostles Saint Peter and Saint Paul glitter with so great
miracles and terrors in their churches that one cannot even go to pray there without great
fear. In short, when my predecessor, of blessed memory, was desirous of changing the
silver which was over the most sacred body of the blessed apostle Peter, though at a
distance of almost fifteen feet from the same body, a sign of no small dreadfulness
appeared to him. Nay, I too wished in like manner to amend something not far from the most
sacred body of Saint Paul the apostle; and, it being necessary to dig to some depth near
his sepulchre, the superintendent of that place found some bones, which were not indeed
connected with the same sepulchre; but, inasmuch as he presumed to lift them and transfer
them to another place, certain awful signs appeared, and be died suddenly.
2 Besides all this, when my predecessor, of
holy memory, was desiring in like manner to make some improvements not far from the body
of Saint Laurence the martyr, it not being known where the venerable body was laid,
diggings were made in the course of search, and suddenly his sepulchre was unawares
disclosed; and those who were present and working, monks and mansionarii(8), who saw the
body of the same martyr, which they did not indeed presume to touch, all died within ten
days, so that none might survive who had seen the holy body of that righteous man.
3 Moreover, let my most tranquil lady know
that it is not the custom of the Romans, when they give relics of saints, to presume to
touch any part of the body; but only a cloth (brandeum) is put into a box (pyxide), and
placed near the most sacred bodies of the saints: and when it is taken up it is deposited
with due reverence in the Church that is to be dedicated, and such powerful effects are
thereby produced there as might have been if their bodies had been brought to that special
place. Whence it came to pass in the[ times of Pope Leo, of blessed memory, as has been
handed down from our forefathers, that, certain Greeks being in doubt about such relics,
the aforesaid pontiff took scissors and cut this same cloth (brandeum), and from the very
incision blood flowed. For in the Roman and all the Western parts it is unendurable and
sacrilegious for any one by any chance to desire to touch the bodies of saints: and, if
one should presume to do this, it is certain that this temerity will by no means remain
unpunished. For this reason we greatly wonder at the custom of the Greeks, who say that
they take up the bones of saints; and we scarcely believe it. For certain Greek monks who
came here more than two years ago dug up in the silence of night near the church of Saint
Paul, bodies of dental men lying in the open field, and laid up their bones to be kept in
their own possession till their departure. And, when they were taken and diligently
examined as to why they did this, they confessed that they were going to carry those bones
to Greece to pass for relics of saints. From this instance, as has been already said, the
greater doubt has been engendered in us whether it be true that they really take up the
bones of saints, as they are said to do.
4 But what shall I say of the bodies of the
blessed apostles, when it is well known that, at the time when they suffered, believers
came from the East to recover their bodies as being those of their own countrymen? And,
having been taken as far as the second milestone from the city, they were deposited in the
place which is called Catacumbas. But, when the whole multitude came together and
endeavoured to remove them thence, such violence of thunder and lightning terrified and
dispersed them that they on no account presumed to attempt such a thing again. And then
the Romans, who of the Lord's loving-kindness were counted worthy to do this, went out and
took up their bodies, and laid them in the places where they are now deposited.
5 Who then, most serene lady, can there be so
venturesome as, knowing these things, to presume, I do not say to touch their bodies, but
even at all to look at them? Such orders therefore having been given the by you, which I
could by no means have obeyed, it has not, so far as I find, been of your own motion; but
certain men have wished to stir up your Piety against me, so as to withdraw from me (which
God forbid) the favour of your good will, and have therefore sought out a point in which I
might be found as if disobedient to you. But I trust in Almighty God that your most kind
good will is in no way being stolen away from me, and that you will always have with you
the power of the holy apostles, whom with all your heart and mind you love, not from their
bodily presence, but from their protection.
6 Moreover, the napkin, which you have
likewise ordered to be sent you, is with his body, and so cannot be touched, as his body
cannot be approached. But since so religious a desire of my most serene lady ought not to
be wholly unsatisfied, I will make haste to transmit to you some portion of the chains
which Saint Peter the apostle himself bore on his neck and his hands, from which many
miracles are displayed among the people; if at least I should succeed in removing it by
filing. For, while many come frequently to seek a blessing from these same chains, in the
hope of receiving a little part of the filings, a priest attends with a file, and in the
case of some seekers a portion comes off so quickly from these chains that there is no
delay: but in the case of other seekers the file is drawn for long over the chains, and
yet nothing can be got from them. In the month of June, Indiction(12).
EPISTLE XXXI: TO
THEODORUS, PHYSICIAN.
Gregory to Theodorus, Physician to the
Emperor.
I myself give thanks to Almighty God, that
distance does not separate the hearts of those who truly love each other mutually. For lo,
most sweet and glorious son, we are far apart in body, and yet are present with each other
in charity. This your works, this your letters testify, this I experienced in you when
present, this I recognize in your Glory when absent May this make you both beloved of men
and worthy for ever before Almighty God. For, charity being the mother of virtues, you
bring forth the fruits of good works for this reason that you keep in your soul the very
root of those fruits. Now what you have sent me God inspiring you, for the redemption of
captives, I confess that I have received both with joy and with sorrow. With joy, that is,
for you, whom I thus perceive to be preparing a mansion in the heavenly country; but with
exceeding sorrow for myself, who, over and above my care of the property of the holy
apostle Peter, must now also give an account of the property of my most sweet son, the
lord Theodorus, and be held responsible for having spent it carefully or negligently. But
may Almighty God, who has poured into your mind the bowels of His own mercy, who has
granted to you to take anxious thought for what is said of our Saviour by the excellent
preacher--That, though he was rich, yet far us he became poor (2 Cor. viii.(9))--may He,
at the coming of the same Saviour, shew you to be rich in virtues, cause you to stand free
from all fault. and giant to you heavenly for earthly joys; abiding joys for transitory.
2 As to what you say you desire to be done for
you near the most sacred body of the holy apostle Peter, be assured that, though your
tongue were silent, your charity bids the doing of it. Would indeed that we were worthy to
pray for you: but that I am not worthy I have no doubt. Still, however, there are here
many worthy folk, who are being redeemed from the enemy by your offering, and serve our
Creator faithfully, with regard to whom you have done what is written; Lay up alms in the
bosom of the poor, and it shall pray for thee (Ecclus. xxix. 15).
3 But, since he loves the more who presumes
the more, I have some complaint against the most sweet disposition of my most glorious son
the lord Theodorus; namely that he has received from the holy Trinity the gift of genius,
the gift of wealth, the gift of mercy and charity, and yet is unceasingly bound up in
secular causes, is occupied in continual processions, and neglects to read daily the words
of his Redeemer. For what is sacred Scripture but a kind of epistle of Almighty God to His
creature? And surely, if your Glory were resident in any other place, and were to receive
letters from an earthly emperor, you would not loiter, you would not rest, you would not
give sleep to your eyes, till you had learnt what the earthly emperor had written.
4 The Emperor of Heaven, the Lord of men and
angels, has sent thee his epistles for thy life's behoof; and yet, glorious son, thou
neglectest to read these epistles ardently. Study then, I beseech thee, and daily meditate
on the words of thy Creator. Learn the heart of God in the words of God, that thou mayest
sigh more ardently for the things that are eternal, that your soul may be kindled with
greater longings for heavenly joys. For a man will have the greater rest here in
proportion as he has now no rest in the love of his Maker. But, that you may act thus, may
Almighty God pour into you the Spirit the Comforter: may He fill your soul with His
presence, and in filling it, compose it.
5 As to me, know ye that I suffer here many
and innumerable bitternesses. But I give thanks to Almighty God that I suffer far less
than I deserve.
6 I commend to your Glory my son, your
patient, the lord Narses. I know indeed that you hold him as in all respects commended to
you; but I beg you to do what you are doing, that, in asking for what I see is being done,
I may by my asking have a share in your reward. Furthermore, I have received the
blessing(9) of your Excellency with the charity wherewith it was sent to me. And I have
presumed to send you, in acknowledgment of your love, a duck with two small ducklings,
that, as often as your eye is led to look at it, the memory also of me may be recalled to
you among the occupations and tumults of business.
EPISTLE XXXII:
TO NARSES THE PATRICIAN.
Gregory to Narses, &c.
Your most sweet Charity has said much to me
in your letters in praise of my good deeds, to all which I briefly reply, Call me not
Noemi, that is beautiful; but call me Mara, that is bitter; far I am full of bitterness
(Ruth (i. 20).
2 But as to the cause of the presbyters(1),
which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we
have, as I think, for our adversary the very man whom you assert to be desirous of
observing the canons. Further, I declare to thy Charity that I am prepared, with the help
of Almighty God, to prosecute this same cause with all my power and influence. And, should
I see that in it the canons of the Apostolic See are not observed, Almighty God will give
unto me what I may do against the contemners of the same.
3 As to what your Charity has written to me,
asking me to give thanks for you to my son the chief physician and ex-praefect Theodorus,
I have done so, and have by no means ceased to commend you as much as I could. Further, I
beg you to pardon me for replying to your letters with brevity; for I am pressed by such
great tribulations that it is not allowed me either to read or to speak much by letter.
This only I say to thee, For the voice of groaning I have forgotten to eat my bread (Ps.
ci. 5(2)). All that are with you I beg you to salute in my name. Give my salutations to
the lady Dominica, whose letter I have not answered, because, though she is Latin, she
wrote to me in Greek.
EPISTLE XXXIII:
TO ANTHEMIUS, SUBDEACON.
Gregory to Anthemius, &c.
Those whom our Redeemer vouchsafes to
convert to himself from Judaical perdition we ought, with reasonable moderation, to
assist; lest (as God forbid should be the case) they should suffer from lack of food.
Accordingly we charge thee, under the authority of this order, not to neglect to give
money every year to the children of Justa, who is of the Hebrews; that is to Julianus,
Redemptus, and Fortuna, beginning from the coming thirteenth Indiction; and know that the
payment is by all means to be charged in thy accounts.
EPISTLE XXXIV:
TO PANTALEO, PRAEFECT
Gregory to Pantaleo, Praefect of Africa.
How the law urgently prosecutes the most
abominable pravity of heretics is not unknown to your Excellency(3). It is therefore no
light sin if these, whom both the integrity of our faith and the strictness of the laws
condemn, should find licence to creep up again in your times. Now in those parts, so far
as we have learnt, the audacity of the Donatists has so increased that not only do they
with pestiferous assumption of authority cast out of their churches priests of the
catholic faith, but fear not even to rebaptize those whom the water of regeneration had
cleansed on a true confession. And we are much surprised, if indeed it is so, that, while
you are placed in those parts, bad men should be allowed thus to exceed. Consider only in
the first place what kind of judgment you will leave to be passed upon you by men, if
these, who in the times of others were with just reason put down, find under your
administration a way for their excesses. In the next place know that our God will require
at your hand the souls of the lost, if you neglect to amend, so far as possibility
requires it of you, so great an abomination. Let not your Excellency take amiss my thus
speaking. For it is because we love you as our own children that we point out to you what
we doubt not will be to your advantage. But send to us with all speed our brother and
fellow-bishop Paul(4), lest opportunity should be given to any one under any excuse for
hindering his coming; in order that, on ascertaining the truth more fully, we may be able,
with God's help, to settle by a reasonable treatment of the case how the punishment of so
great a crime ought to be proceeded with.
EPISTLE XXXV: TO
VICTOR AND COLUMBUS, BISHOPS(5).
Gregory to Victor and Columbus, Bishops of
Africa.
After what manner a disease, if neglected in
its beginning, acquires strength we have proved from our own necessities, whosoever of us
have had our lot in this life. If, then, it were met by the foresight of skilful
physicians at its birth, we know that it would cease before doing very much harm from
being attended to too late. On this consideration, then, reason ought to impel us, when
diseases of souls are beginning, to make haste to resist them by all the means in our
power, lest, while we neglect applying wholesome medicines, they steal away from us the
lives of many whom we are striving to win for our God. Wherefore it behoves us so with
watchful carefulness to guard the folds of sheep which we see ourselves to be put over as
keepers that the prowling wolf may find everywhere shepherds to resist him, and may have
no way of entrance thereinto.
2 For indeed we find that the stings of the
Donatists have in your parts so disturbed the Lord's flock, as though it were guided by no
shepherd's control. And there has been reported to us what we cannot speak of without
heavy sorrow, seeing that very many have already been torn by their poisoned teeth.
Lastly, in order with most wicked audacity to drive catholic priests from their churches,
they are said, in their most atrocious wickedness, even to have slain many besides, on
whom the water of regeneration had conferred salvation, by rebaptizing them. All this
saddens our mind exceedingly, for that, while you are placed there, it has been allowed to
damned presumption to perpetrate such wickedness.
3 In this matter we exhort your Fraternity by
this present writing, that, after discussion held and a council assembled, you should
eagerly and with all your power so oppose this still nascent disease that neither may it
acquire strength from neglect nor scatter the woes of pestilence in the flock committed to
your charge. For, if in any way whatever (as we do not believe will be the case) you
neglect to resist iniquity in its beginning, they will wound very many with the sword of
their error. And it is in truth a most serious thing to allow to be ensnared in the noose
of diabolical fraud those whom we are able to rescue beforehand from being entangled.
Moreover it is better to prevent any one from being wounded than to search out how one
that is wounded may be healed. Considering this, therefore, hasten ye by sedulous prayer
and all the means in your power, to quell sacrilegious wickedness, so that subsequent
news, through the aid of the grace of Christ, may cause us more joy for the punishment of
those men than sadness for their excesses.
4 Furthermore, take all possible pains to send
to us with all speed our brother and fellow-bishop Paul(6), to the end that, on learning
more particularly from him the causes of so great a crime, we may be able by the succour
of our Creator to apply the medicine of fitting rebuke to this most atrocious wickedness.
EPISTLE XXXVI:
TO LEO, BISHOP.
Gregory to Leo, Bishop of Catana(7).
We have found from the report of many that a
custom has of old obtained among you, for subdeacons to be allowed to have intercourse
with their wives. That any one should any more presume to do this was prohibited by the
servant of God, the deacon of our see, under the authority of our predecessor(8), in this
way; that those who at that time had been coupled to wives should choose one of two
things, that is, either to abstain from their wives, or on no account whatever presume to
exercise their ministry. And, according to report, Speciosus, then a subdeacon, did for
this reason suspend himself from the office of
2 administration, and up to the time of his
death bore indeed the office of a notary, but ceased from the ministry which a subdeacon
should have exercised. After his death we have learnt that his widow, Honorata, has been
relegated to a monastery by thy Fraternity for having associated herself with a husband.
And so if, as is said, her husband suspended himself from ministration, it ought not to be
to the prejudice of the aforesaid woman that she has contracted a second marriage,
especially if she had not been joined to the subdeacon with the intention of abstaining
from the pleasures of the flesh.
3 If, then, you find the truth to be as we
have been informed, it is right for you to release altogether the aforesaid woman from the
monastery, that she may be at liberty to return without any fear to her husband.
4 But for the future let thy Fraternity be
exceedingly careful, in the case of any who may be promoted to this office, to look to
this with the utmost diligence, that, if they have wives, they shall enjoy no licence to
have intercourse with them: but you must still strictly order them to observe all things
after the pattern of the Apostolic See.
EPISTLE XXXVIII:
TO QUEEN THEODELINDA.
Gregory to Theodelina, Queen of the
Lombards(9).
It has come to our knowledge from the report
of certain persons that your Glory has been led on by some bishops even to the offence
against holy Church of suspending yourself from the communion of Catholic unanimity. Now
the more we sincerely love you, the more seriously are we distressed about you, that you
believe unskilled and foolish men, who not only do not know what they talk about, but can
hardly understand what they have heard; who, while they neither read themselves, nor
believe those who do, remain in the same error which they have themselves feigned to
themselves concerning us For we venerate the four holy synods; the Nicene, in which Arius,
the Constantinopolitan, in which Macedonius, the first Ephesine, in which Nestorius, and
the Chalcedonians, in which Eutyches and Dioscorus, were condemned; declaring that
whosoever thinks otherwise than these four synods did is alien from the true faith. We
also condemn whomsoever they condemn, and absolve whomsoever they absolve, smiting, with
interposition of anathema, any one who presumes to add to or take away from the faith of
the same four synods, and especially that of Chalcedon, with respect to which doubt and
occasion of superstition has arisen in the minds of certain unskilled men.
2 Seeing, then, that you know the integrity of
our faith from my plain utterance and profession, it is right that you should have no
further scruple of doubt with respect to the Church of the blessed Peter, Prince of the
apostles: but persist ye in the true faith, and make your life firm on the rock of the
Church; that is on the confession of the blessed Peter, Prince of the apostles, lest all
those tears of yours and all those good works should come to nothing, if they are found
alien from the true faith. For as branches dry up without the virtue of the root, so
works, to whatsoever degree they may seem good, are nothing, if they are disjoined from
the solidity of the faith.
3 It therefore becomes your Glory to send a
communication with all speed to our most reverend brother and fellow-bishop Constantius,
of whose faith and life I have long been well assured, and to signify by your letters
addressed to him how kindly you accept his ordination, and that you are in no wise
separated from the communion of his Church, so that we may truly rejoice with a common
exultation, as for a good and faithful daughter. Know also that you and your works will
please God, if, before his assize comes, they be approved by the judgment of his priests.
EPISTLE XXXIX:
TO CONSTANTIUS, BISHOP.
Gregory to Constantius, Bishop of Mediolanum
(Milan).
Having read the letter of your Holiness, we
find that you are in a state of serious distress, principally on account of the bishops
and citizens of Briscia (Brescia) who bid you send them a letter in which you are asked to
swear that you have not condemned the Three Chapters(1). Now, if your Fraternity's
predecessor Laurentius did not do this, it ought not to be required of you. But, if he did
it, he was not with the universal Church, and contradicted what he had sworn to in his
security(2). But, inasmuch as we believe him to have kept his oath, and to have continued
in the unity of the Catholic Church, there is no doubt that he did not swear to any of his
bishops that he had not condemned the Three Chapters. Hence your Holiness may conclude
that you ought not to be forced to do what was in no wise done by your predecessor. But,
lest those who have thus written to you should be offended, send them a letter declaring
under interposition of anathema that you neither take away anything from the faith of the
synod of Chalcedon nor received those who do, and that you condemn whomsoever it
condemned, and absolve whomsoever it absolved. And thus I believe that they may be very
soon satisfied(3)
2 Further, as to what you write about many of
them being offended because you name our brother and fellow- bishop John of the Church of
Ravenna during the solemnities of mass, you should enquire into the ancient custom; and,
if it has been the custom, it ought not now to be found fault with by foolish men. But, if
it has not been the custom, a tiring ought not to be done at which some may possibly take
offence. Yet I have been at pains to make careful enquiry whether the same John our
brother and fellow-bishop names you at the altar; and they say that this is not done. And,
if he does not make mention of your name, I know not what necessity obliges you to make
mention of his. If indeed it can be done without any one taking offence, your doing
anything of this kind is very laudable, since you shew the charity you have towards your
brethren.
3 Further, as to what you write of your having
been unwilling to transmit my letter to Queen Theodelinda on the ground that the fifth
synod was named in it, if you believed that she might thereby be offended, you did right
in not transmitting it. We are therefore doing now as you recommend, namely, that we
should only express approval of the four synods. Yet, as to the synod which was afterwards
held in Constantinople, called by many the fifth, I would have you know that it neither
ordained nor held anything in opposition to the four most holy synods, seeing that nothing
was done in it with respect to the faith, but only with respect to persons; and persons,
too, about whom nothing is contained in the acts of the Council of Chalcedon(4) but, after
the canons had been promulged, discussion arose, and final action was ventilated
concerning persons. Yet still we have done as you desired, making no mention of this
synod. But we have also written to our daughter the queen what you wrote to us about the
bishops. Ursicinus, who wrote something to you against our brother and fellow-bishop John,
you ought by your letters addressed to him, with sweetness and reason, to restrain from
his intention. Further, concerning Fortunatus(5), we desire your Fraternity to be careful,
lest you be in any way surreptitiously influenced by bad men. For I hear that he ate at
the table of the Church with your predecessor Laurentius for many years until now, that he
sat among the nobles, and subscribed, and that with our brother's knowledge he served in
the army. And now, after so many years, your Fraternity thinks that he should be driven
from the position which he now occupies. This seems to me altogether incongruous. And so I
have given you this order through him, but privately. Still, if there is anything
reasonable that can be alleged against him, it ought to be submitted to our judgment. But,
if it please Almighty God, we will send letters through your man to our son the lord
Dynamius.
EPISTLE XLVI: TO
RUSTICIANA, PATRICIAN.
Gregory to Rusticiana, &c.
On receiving your Excellency's letters I was
glad to hear that you had reached Mount Sinai. But believe me, I too should have liked to
go with you, but by no means to return with you. And yet I find it very difficult to
believe that you have been at the holy places and seen many Fathers. For I believe that,
if you had seen them, you would by no means have been able to return so speedily to the
city of Constantinople. But now that the love of such a city has in no wise departed from
your heart, I suspect that your Excellency did not from the heart devote yourself to the
holy things which you saw with the bodily eye. But may Almighty God illuminate your mind
by the grace of His lovingkindness and give unto you to be wise, and to consider how
fugitive are all temporal things, since, while we are thus speaking, both time runs on and
the Judge approaches, and lo the moment is even now near when against our will we must
give up the world which of our own accord we will not. I beg that the lord Apio and the
lady Eusebia, and their daughters, be greeted in my behalf. As to that lady my nurse, whom
you commend to me by letter, I have the greatest regard for her, and desire that she
should be in no way incommoded. But we are pressed by such great straits that we cannot
excuse even ourselves from exactions (angariis)(6) and burdens at this present time.
EPISTLE XLVII:
TO SABINIANUS, DEACON(7).
Gregory to Sabinianus, &c.
Thou knowest what has been done in the case
of the prevaricator Maximus(8). For after the most serene lord the Emperor had Sent orders
that he should not be ordained(9), then he broke out into a higher pitch of pride. For the
men of the glorious patrician Romanus(1) received bribes from him, and caused him to be
ordained in such a manner that they would have killed Antoninus, the sub-deacon and rector
of the patrimony, if he had not fled. But I despatched letters to him, after I had learnt
that he had been ordained against reason and custom, telling him not to presume to
celebrate the solemnities of mass unless I should first ascertain from our most serene
lords what they had ordered with regard to him. And these my letters, having been publicly
promulged or posted in the city, he caused to be publicly torn, and thus bounced forth
more openly into contempt of the Apostolic See. How I was likely to endure this thou
knowest, seeing that I was before prepared rather to die than that the Church of the
blessed apostle Peter should degenerate in my days. Moreover thou art well acquainted with
my ways, that I bear long; but if once I have determined not to bear, I go gladly in the
face of all dangers. Whence it is necessary with the help of God to meet danger, lest he
be driven to sin to excess. Look to what I say, and consider what great grief inspires it.
2 But it has come to my ears that he has sent
[to Constantinople] a cleric, I know not whom, to say that the bishop Malchus(2) was put
to death in prison for money. Now as to this there is one thing that thou mayest shortly
suggest to our most serene lords;--that, if I their servant had been willing to have
anything to do with the death of Lombards, the nation of the Lombards at this day would
have had neither king nor dukes nor counts, and would have been divided in the utmost
confusion. But, since I fear God, I shrink from having anything to do with the death of
any one. Now the bishop Malchus was neither in prison nor in any distress; but on the day
when he pleaded his cause and was sentenced he was taken without my knowledge by Boniface
the notary to his house, where a dinner was prepared for him, and there he dined, and was
treated with honour by the said Boniface, and in the night suddenly died, as I think you
have already been informed. Moreover I had intended to send our Exhilaratus to you in
connection with that business; but, as I considered that the case was now done with, I
consequently abstained from doing so.
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