POPE SAINT GREGORY THE GREAT
REGISTER OF HIS EPISTLES BOOK V
Book
I Book II Book III Book IV Book V Book VI Book VII Book VIII Book IX Book X
EPISTLE II: TO
FELIX, BISHOP, AND CYRIACUS, ABBOT
Gregory to Felix,
The tenor of the report submitted to you
sufficiently explains the complaint of the religious lady Theodosia, in which we have
found on reading it many heads of accusation, not befitting priestly gentleness, against
our brother and fellow-bishop Januarius; so much so that, after the foundation by her of a
monastery for servants of God, all that pertains to avarice, turbulence, and wrong is said
to have been exhibited at the time of the very dedication of the oratory. Wherefore, if
the case is as we find in her aforesaid representation, and if you are aware that anything
at all unbecoming has been committed besides, we exhort you that, all wrongs having first
been redressed, you press upon Musicus, the abbot of the monastery of Agilitanus(2), that
he lose no time in giving the greatest attention to his monks whom he had began to settle
there, to the end that, this venerable place being with the Lord's help set in order by
you in a decent and regular manner, neither may we be disturbed by the frequent complaints
of the aforesaid religious lady that her good desires are not fulfilled, nor may it be to
the detriment of your soul that so pious a design should languish, as we do not believe it
will, through any neglect of yours.
EPISTLE IV: TO
CONSTANTIUS, BISHOP.
Gregory to Constantius, Bishop of Mediolanum
(Milan).
If licence to be restored to their rank be
granted to the lapsed, the force of ecclesiastical discipline is undoubtedly broken, while
in the hope of restoration each person fears not to give way to his evil inclinations.
Your Fraternity, for instance, has consulted us as to whether Amandinus, ex-presbyter and
ex-abbot, who was deposed by your predecessor for fault requiring it, should be called
back to his rank; which thing is not allowable; and we decree that it cannot on any
account be done. Yet, if it should be the case that his manner of life deserves it, seeing
that he has been deprived altogether of his sacred office, assign him a place in a
monastery, as you may see fit, before other monks. Above all things, then, take care that
no one's supplication persuade you in any way to restore the lapsed to their sacred
orders, lest such punishment should be supposed not to be definitely ordained for them,
but only a temporary expedient.
2 As to Vitalianus the ex-presbyter, about
whom you write that he should be strictly guarded, we will cause him to be sent into
Sicily, that, being deprived of all hope of departure thence, he may then at least
constrain himself to penitential bewailing. Jobinus also, of Portus Veneris, once deacon
and abbot, we have decreed to be deprived of his office, and written that another should
be ordained in his place In like manner also we decree that the three subdeacons, whom
your Fraternity has notified to us as having lapsed, shall ever cease from and stand
deprived of their office, and that nothing beyond lay communion be allowed them. Further,
we have adjudged the ex-presbyter Saturninus to give security that he will not ever
presume to approach the ministry of his sacred order. And we desire him to remain, with
deprivation of his sacred order, in the same island in which he was, permitting him to
have and exercise care and solicitude with respect to monasteries; for we believe that,
his lapse having made him more wary, he will now the more carefully keep guard over those
who are committed to him.
3 Further, concerning John, notary of your
church, the charity wherewith we love you and have long loved you warns us to write, lest
you should order anything with regard to him while you are still provoked by his fault.
Guarding, then, against this, enquire fully by all means in your power into the
possessions of your church; by which melons neither may you offend God, nor may lie be
able to find a ground for accusing you before men. For we write, not as defending John or
commending him personally without reason, but lest your soul should be in any way burdened
with sin under the incitement of anger. Whence it is needful, as we have, before said,
that you should by no means neglect to enquire, in the fear of God, with a full
investigation into the possessions of your church.
4 Furthermore, the epistle of your most dear
Fraternity has caused us to wonder much with respect to the person of Fortunatus(3). But
either that letter was not dictated by you, or certainly, if it is yours, we by no means
recognize in it our brother the lord Constantius. For you ought to have paid, and still
ought to pay, attention to the fact that it is in behalf of your reputation that we write.
For, when he asserts that he suffers wrong among you, and has been unable to procure the
guardian's (defensoris) aid, what else does he intimate but ill-will on your part?
Wherefore, that neither this affair may dim your reputation in some quarters nor damage
possibly ensue in any way with good cause to your church, you ought to send hither a
person instructed by you, that the nature of the case may be examined, and the matter
terminated, without ill- will on your part. And for this reason especially, that if, after
his complaint, sentence should be pronounced among yourselves in your favour, he will be
believed to have been defeated, not reasonably, but by power alone. But we, out of the
charity wherewith we are bored to you, desist not from admonishing you to do what will be
for your good repute, knowing that, though this exhortation saddens you for the time, it
will afterwards cause you joy, when the animosity of contention has passed away. In the
month of September, Indiction 13. (In Vatic. The month of December, Indict. 13.)
EPISTLE V: TO
DOMINICUS, BISHOP.
Gregory to Dominicus, Bishop of Carthage.
Prosper your delegate (responsalis), the
bearer of these presents, has been with us, and after other expressions of your charity
handed us your second letters with an allegation of the imperial commands, and a paper
giving an account of the synod that has been held among you(4). Having read all, we
rejoiced for your pastoral zeal, and that our most pious lords had given no ear to the
calumnies of venal persons brought against you on the plea of religion; but especially
that your Fraternity has so taken pains to preserve the African province as in no wise to
neglect to restrain with priestly fervour the devious sects of heretics; concerning the
quieting of whom we remember having laid down the law so fully, even before consulting the
letters of your Charity, that we do not believe that anything needs to be said again in
reply to you about them. Although, however, this is so, and though we desire all heretics
to be repressed always with vigour and reason by catholic priests, yet, on looking
thoroughly into what has been done among you, we are in fact apprehensive lest offence
should thereby be caused (which thing may the Lord avert) to the primates of other
councils. For at the conclusion of your acts you have promulged a sentence, in which,
while ordering the searching out of those heretics, you have brought in that those who
neglect the duty are to be punished by forfeiture of their possessions and dignities. It
is therefore best, most dear brother, that, in dealing with matters outside ourselves that
require correction, charity among ourselves should first be preserved, and that we should
be subject in mind (as I judge to be peculiarly proper to your Gravity) even to persons
below us in dignity. For you will then more advantageously meet the errors of heretics
with your whole united powers when, as befits your priesthood, you study to keep
ecclesiastical concord among yourselves.
EPISTLE VIII: TO
CYPRIAN, DEACON.
Gregory to Cyprian, deacon and rector of the
patrimony of Sicily.
Concerning the Manicheans who are on our
possessions I have frequently admonished thy Love to press them with the utmost diligence,
and recall them to the Catholic faith. If, then, the time requires it, make enquiries in
person, or, if other business does not allow this, through others. Further, it has come to
my ears that there are Hebrews on our possessions who will not by any means be converted
to God. But it seems to me that thou shouldest send letters through all our possessions on
which these Hebrews are known to be, promising them particularly from me that whosoever of
them shall have been converted to our true Lord God Jesus Christ shall have the burdens of
his holding lightened. And this I wish to have done in such sort that, if one has a
payment to make of one solidus, a third should be remitted him; if of three or four, that
one solidus should be remitted; if of any more, the remission should still be made in the
same proportion, or at any rate according as thy Love sees fit, so that one who is
converted may have some relief of Iris burden, and the Church may not be put to heavy
expense. Nor shall we do this unprofitably, if by lightening the burdens of their payments
we bring them to the grace of Christ, since, though they themselves came with little
faith, yet those who may be born of them will now be baptized with more faith: thus we
gain either them or their children. And whatever amount of payment we let them off for the
sake of Christ is nothing serious. Furthermore, some time ago, when John the deacon came,
thy Love wrote something to me, the whole of which I read at the time, but let many days
intervene before replying; and then, after such delay, replied to all particulars as I
recollected them. But now I think that one point escaped my memory, and suspect that I
gave no reply about it. For thou hadst written that loans were being advanced to peasants
(rusticis) through certain undertakers for their debt(5), lest in borrowing from others
they should be burdened either by exactions or by the prices of things(6). This particular
was to me most acceptable; and, if indeed I have already written about it, observe what I
wrote. But if, as I suspect, I gave in my reply no definite direction on the subject, thou
must not hesitate to advance money for the advantage of the peasants, since the
ecclesiastical property will not thus be wasted, and out of it the peasants will derive
advantage. And, if there are other things which thou considerest to be advantageous, thou
must carry them out without any hesitation.
EPISTLE XI: TO
JOHN, BISHOP.
Gregory to John, Bishop of Ravenna.
I find that your Fraternity is greatly
distressed on account of being forbidden by the censure of reason to wear the pallium in
litanies. But through the most excellent Patrician, and through the most eminent Prefect,
and through other noble men of your city, you have urgently requested to have this allowed
you. Now we, having made careful enquiry of Adeodatus, some time thy Fraternity's deacon,
have ascertained that it was never the custom of thy predecessors to use the pallium
during litanies, except at the solemnities of the blessed John the Baptist, the blessed
Apostle Peter, and the blessed martyr Apollinaris. But we were by no means bound to
believe him, since many of our delegates have often been at your Fraternity's city, who
declare that they never saw anything of the kind. And in this matter credence is rather to
be given to many than to one, who is attesting something in behalf of his own Church. But,
since we do not wish your Fraternity to be distressed, or the petition of our sons to be
of no avail with us, we concede the use of the pallium, until we shall gain some more
accurate knowledge, on the days of the Nativity of the Blessed John the Baptist, of the
blessed Apostle Peter, anti the blessed martyr Apollinaris, and on the day of the
celebration of your ordination. But in the sacristy, according to former custom, after the
sons of the Church have been received and dismissed, your Fraternity may put on the
pallium, and so proceed to the solemnization of mass, arrogating to yourself nothing more
in the daring of rash presumption; lest, while something is snatched at out of order in
exterior habiliment, what might have been done in due order be neglected. Given in the
month of October; Indiction 13.
EPISTLE XV: TO
JOHN, BISHOP.
Gregory to John, Bishop of Ravenna.
In the first place this makes me sad; that
thy Fraternity writes to me with a double heart, exhibiting one sort of blandishment in
letters, but another sort with the tongue in secular intercourse. In the next place, it
grieves me that my brother John even to this day retains on his tongue those gibes which
notaries while still boys are wont to indulge in. He speaks bitingly, and seems to delight
in such pleasantry. He flatters his friends in their presence, and maligns them in their
absence. Thirdly, it is to me grievous and altogether execrable, that he imputes shameful
crimes to his servants(7), whatever the hour may be, calling them "effeminate;"
and, what is still more grievous, this is done openly. Then there is this in addition that
there is no discipline for keeping guard over the life of the clergy, but that he exhibits
himself only as their lord. The last thing, but first in importance as evidence of
elation, is about his use of the pallium outside the church, which is a thing he never
presumed to do in the times of my predecessors, and what none of his predecessors ever
presumed to do, as our delegates testify (except it might be when relics were deposited,
though with regard to relics one person only could be found to say that it was so); yet
this in my days, in contempt of me, with extreme audacity, he not only did, but even made
a habit of doing.
2 From all these things I find that the
dignity of the Episcopacy is with him all in outside show, not in his mind. And indeed I
return thanks to Almighty God that at the time when this came to my knowledge, which had
never; reached the ears of my predecessors, the Lombards were posted between me and the
city of Ravenna. For perchance I had it in my mind to shew to men hour severe I can be(8).
3 Lest, however, thou shouldest suppose that I
wish thy church to be depressed or lessened in dignity, remember where the deacon of
Ravenna used to stand in solemnization of mass at Rome, and enquire where he stands now;
and thou wilt recognize the fact that I desire to honour the church of Ravenna. But that
any one whatever should snatch at anything out of pride, this I cannot tolerate.
4 Nevertheless I have already written on this
matter to our deacon at Constantinople, that he should enquire of all who have under them
even thirty or forty bishops. And if there is anywhere this custom of their walking in
litanies wearing the pallium, God forbid that through me the dignity of the church of
Ravenna should seem to be in any way lessened.
5 Reflect, therefore, dearest brother, on all
that I have said above: think of the day of thy call: consider what account thou wilt
render of the burden of episcopacy. Amend those manners of a notary. See what becomes a
bishop in tongue and in deed. Be entirely sincere to thy brethren. Do not speak one thing,
and have another in thy heart. Do not desire to seem more than thou art, that so thou
mayest be able to be more than thou seemest. Believe me, when I came to my present
position, I had such consideration and charity towards thee that, if thou hadst wished to
keep hold of this my charity, thou still wouldest not have ever found such a brother as
myself, or one so sincerely loving thee, or so concurring with thee in all devotion: but
when I came to know of thy words and thy manners, I confess I started back. I beseech
thee, then, by Almighty God, amend all that I have spoken of, and especially the vice of
duplicity. Allow me to love thee; and for the present and the future life it may be of
advantage to thee to be loved of thy brethren. Reply, however, to all this, not by words,
but by behaviour.
EPISTLE XVII: TO
CYPRIAN, DEACON(1).
Gregory to Cyprian, &c.
I received your letters of most bitter
import about the death of the lord Maximianus(2) in the month of November. And he indeed
has reached the rewards he longed for, but the unhappy people of the city of Syracuse is
to be commiserated as not having been counted worthy to have such a pastor long.
Accordingly let thy Love take anxious heed that such a one may be chosen for ordination in
the same church as may not seem to obtain undeservedly the same place of rule after the
lord Maximianus. And indeed I believe that the majority would choose the presbyter Trajan,
who, as is said, is of a good disposition, but, as I suspect, not fit for ruling in that
place. Yet, if a better cannot be found, and if there are no charges against him, he may
be condescended to under stress of very great necessity. But, if my wishes are asked with
regard to this election, I inform thee privately of what I do wish: for no one in this
same church appears to me so worthy after the lord Maximianus as John the archdeacon of
the church of Guiana. And, if his election can be brought about, I believe that he will be
found an exceedingly fit person. But he too must first be enquired about by thee privately
as to any charges against him that may stand in the way. If he should be found free from
any, he may be rightly chosen. Should this be done, our brother and fellow-bishop Leo(3)
will also have to give him leave to go, that he may be found free to be ordained. These
things, then, I have taken care to intimate to thy Love; and it will now be thy concern to
look round thee on all sides carefully, and arrange what is pleasing to God.
EPISTLE XVIII:
TO JOHN, BISHOP.
Gregory to John, Bishop of
Constantinople(4).
At the time when your Fraternity was
advanced to Sacerdotal dignity, you remember what peace and concord of the churches you
found. But, with what daring or with what swelling of pride I know not, you have attempted
to seize upon a new name, whereby the hearts of all your brethren might have come to take
offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled
from the episcopal office rather than attain it. And yet, now that thou hast got it, thou
desirest so to exercise it as if thou hadst run to it with ambitious intent. For, having
confessed thyself unworthy to be called a bishop, thou hast at length been brought to such
a pass as, despising thy brethren, to covet to be named the only bishop. And indeed with
regard to this matter, weighty letters were addressed to your Holiness by my predecessor
Pelagius of holy memory; in which he annulled the acts of the synod, which had been
assembled among you in the case of our once brother and fellow-bishop Gregory, because of
that execrable title of pride, and forbade the archdeacon whom he had sent according to
custom to the threshold of our lord, to celebrate the solemnities of mass with you. But
after his death, when I, unworthy, succeeded to the government of the Church, both through
my other representatives and also through our common son the deacon Sabinianus, I have
taken care to address your Fraternity, not indeed in writing, but by word of mouth,
desiring you to restrain yourself from such presumption. And, in case of your refusing to
amend, I forbade his celebrating the solemnities of mass with you; that so I might first
appeal to your Holiness through a certain sense of shame, to the end that, if the
execrable and profane assumption could not be corrected through shame, strict canonical
measures might be then resorted to. And, since sores that are to be cut away should first
be stroked with a gentle hand, I beg you, I beseech you, and with all the sweetness in my
power demand of you, that your Fraternity gainsay all who flatter you and offer you this
name of error, nor foolishly consent to be called by the proud title. For truly I say it
weeping, and out of inmost sorrow of heart attribute it to my sins, that this my brother,
who has been constituted in the grade of episcopacy for the very end of bringing hack the
souls of others to humility, has up to the present time been incapable of being brought
back to humility; that he who teaches truth to others has not consented to teach himself,
even when I implore him.
2 Consider, I pray thee, that in this rash
presumption the peace of the whole Church is disturbed, and that it is in contradiction to
the grace that is poured out on all in common; in which grace doubtless thou thyself wilt
have power to grow so far as thou determinest with thyself to do so. And thou wilt become
by so much the greater as thou restrainest thyself from the usurpation of a proud and
foolish title: and thou wilt make advance in proportion as thou art not bent on arrogation
by derogation of thy brethren. Wherefore, dearest brother, with all thy heart love
humility, through which the concord of all the brethren and the unity of the holy
universal Church may be preserved. Certainly the apostle Paul, when he heard some say, I
am of Paul, I of Apollos, but I of Christ (1 Cor. i. 13), regarded with the utmost horror
such dilaceration of the Lord's body, whereby they were joining themselves, as it were, to
other heads, and exclaimed, saying, Was Paul crucified for you? or were ye baptized in the
name of Paul (ib.)? If then he shunned the subjecting of the members of Christ partially
to certain heads, as if beside Christ, though this were to the apostles themselves, what
wilt thou say to Christ, who is the Head of the universal Church, in the scrutiny of the
last judgment, having attempted to put all his members under thyself by the appellation of
Universal? Who, I ask, is proposed for imitation in this wrongful title but he who,
despising the legions of angels constituted socially with himself, attempted to start up
to an eminence of singularity, that he might seem to be under none and to be alone above
all? Who even said, I will ascend into heaven, I will exalt my throne above the starts of
heaven: I will sit upon the mount of the testament, in the sides of the North: I will
ascend above the heights of the clouds; I will be like the most High (Isai. xiv. 13).
3 For what are all thy brethren, the bishops
of the universal Church, but stars of heaven, whose life and discourse shine together amid
the sins and errors of men, as if amid the shades of night? And when thou desirest to put
thyself above them by this proud title, and to tread down their name in comparison with
thine, what else dost thou say but I will ascend into heaven; I will exalt my throne above
the stars of heaven? Are not all the bishops together clouds, who both rain in the words
of preaching, and glitter in the light of good works? And when your Fraternity despises
them, and you would fain press them down under yourself, what else say you but what is
said by the ancient foe, I will ascend above the heights of the clouds? All these things
when I behold with tears, and tremble at the hidden judgments of God, my fears are
increased, and my heart cannot contain its groans, for that this most holy man the lord
John, of so great abstinence and humility, has, through the seduction of familiar tongues,
broken out into such a pitch of pride as to attempt, in his coveting of that wrongful
name, to be like him who, while proudly wishing to be like God, lost even the grace of the
likeness granted him, and because he sought false glory, thereby forfeited true
blessedness. Certainly Peter, the first of the apostles, himself a member of the holy and
universal Church, Paul, Andrew, John,--what were they but heads of particular communities?
And yet all were members under one Head. And (to bind all together in a short girth of
speech) the saints before the law, the saints under the law, the saints under grace, all
these making up the Lord's Body, were constituted as members of the Church, and not one of
them has wished himself to be called universal. Now let your Holiness acknowledge to what
extent you swell within yourself in desiring to be called by that name by which no one
presumed to be called who was truly holy.
4 Was it not the case, as your Fraternity!
knows, that the prelates of this Apostolic See which by the providence of God I serve, had
the honour offered them of being called universal by the venerable Council of
Chalcedon(5). But yet not one of them has ever wished to be called by such a title, or
seized upon this ill-advised name, lest if, in virtue of the rank of the pontificate, he
took to himself the glory of singularity, he might seem to have denied it to all his
brethren.
5 But I know that all arises from those who
serve your Holiness on terms of deceitful familiarity; against whom I beseech your
Fraternity to be prudently on your guard, and not to lay yourself open to be deceived by
their words. For they are to be accounted the greater enemies the more they flatter you
with praises. Forsake such; and, if they must needs deceive, let them at any rate deceive
the hearts of worldly men, and not of priests. Let the dead bury their dead (Luke ix. 60).
But say ye with the prophet, Let them be turned back and put to shame that say unto me,
Aha, Aha (Ps. lxix. 4). And again, But let not the oil of the sinner lard my head (Ps.
cxl. 5).
6 Whence also the wise man admonishes well, Be
in peace with many: but have but one counsellor of a thousand (Ecclus. vi. 6). For Evil
communications corrupt good manners (1 Cor. xv. 33). For the ancient foe, when unable to
break into strong hearts, looks out for weak persons who are associated with them, and, as
it were, scales lofty walls by ladders set against them. So he deceived Adam through the
woman who was associated with him. So, when he slew the sons of the blessed Job, he left
the weak woman, that, being unable of himself to penetrate his heart, he might at any rate
be able to do so through the woman's words. Whatever weak and secular persons, then, are
near you, let them be shattered in their own persuasive words and flattery, since they
procure to themselves the eternal enmity of God from their very frowardness in being
seeming lovers.
7 Of a truth it was proclaimed of old through
the Apostle John, Little children, it is the last hour (1 John ii. 18), according as the
Truth foretold. And now pestilence and sword rage through the world, nations rise against
nations, the globe of the earth is shaken, the gaping earth with its inhabitants is
dissolved. For all that was foretold is come to pass. The king of pride is near, and
(awful to be said l) there is an army of priests in course of preparation for him,
inasmuch as they who bad been appointed to be leaders in humility enlist themselves under
the neck of pride. But in this matter, even though our tongue protested not at all, the
power of Him who in His own person peculiarly opposes the vice of pride is lifted up for
vengeance against elation. For hence it is written, God resisteth the proud, but giveth
grace unto the humble (Jam. iv. 6). Hence, again, it is said, Whoso exalteth his heart is
unclean before God (Prov. xvi. 5). Hence, against the man that is proud it is written, Why
is earth and ashes proud (Ecclus. x. 9)? Hence the Truth in person says, Whosoever
exalteth himself shall be abased (Luke xiv. 11). And, that he might bring us back to the
way of life through humility, He deigned to exhibit in Himself what He teaches us, saying,
Learn of me; for I am meek and lowly in heart (Matth. xi. 29). For to this end the only
begotten Son of God took upon Himself the form of our weakness; to this end the Invisible
appeared not only as visible but even as despised; to this end He endured the mocks of
contumely, the reproaches of derision, the torments of suffering; that God in His humility
might teach man not to be proud. How great, then, is the virtue of humility for the sake
of teaching which alone He who is great beyond compare became little even unto the
suffering of death! For, since the pride of the devil was the origin of our perdition, the
humility of God has been found the means of our redemption. That is to say, our enemy,
having been created among all things, desired to appear exalted above all things; but our
Redeemer remaining great above all things, deigned to become little among all things.
8 What, then, can we bishops say for
ourselves, who have received a place of honour from the humility of our Redeemer, and yet
imitate the pride of the enemy himself? Lo, we know our Creator to have descended from the
summit of His loftiness that He might give glory to the human race, and we, created of the
lowest, glory in the lessening of our brethren. God humbled Himself even to our dust; and
human dust sets his face as high as heaven, and with his tongue passes above the earth,
and blushes not, neither is afraid to be lifted up: even man who is rottenness, and the
son of man that is a worm.
9 Let us recall to mind, most dear brother,
this which is said by the most wise Solomon. Before thunder shall go lightning, and before
ruin shall the heart be exalted (Ecclus. xxxii. 10); where, on the other hand it is
subjoined, Before glory it shall be humbled. Let us then be humbled in mind, if we are
striving to attain to real loftiness. By no means let the eyes of our heart be darkened by
the smoke of elation, which the more it rises the more rapidly vanishes away. Let us
consider how we are admonished by the precepts of our Redeemer, who says, Blessed are the
poor in spirit; for theirs is the kingdom of heaven (Matth. v. 3). Hence, also, he says by
the prophet, On whom shall my Spirit rest, but on him that is humble, and quiet, and that
trembleth at my words (Isai. lxvi. 2)? Of a truth, when the Lord would bring back the
hearts of His disciples, still beset with infirmity, to the way of humility, He said,
Whosoever will be chief among you shall be least of all (Matth. xx.27). Whereby it is
plainly seen how he is truly exalted on high who in his thoughts is humbled. Let us,
therefore, fear to be numbered among those who seek the first seats in the synagogues, and
greetings in the market, and to be called of men Rabbi. For, contrariwise, the Lord says
to His disciples, But be not ye called Rabbi: for one is your master; and all ye are
brethren. And call no man your Father upon the earth, far one is your Father (Matth.
xxiii. 7, 8).
10 What then, dearest brother, wilt thou say in
that terrible scrutiny of the coming judgment, if thou covetest to be called in the world
not only father, but even general father? Let, then, the bad suggestion of evil men be
guarded against; let all instigation to offence be fled from. It must needs be (indeed)
that offences come; nevertheless, woe to that man by whom the offence cometh (Matth.
xviii. 7). Lo, by reason of this execrable title of pride the Church is rent asunder, the
hearts of all the brethren are provoked to offence. What! Has it escaped your memory how
the Truth says, Whoso shall offend one of these little ones which believe in me, it were
better for him that a mill stone were hanged about his neck, and that he were drowned in
the depth of the sea (Ib. v. 6)? But it is written, Charity seeketh not her own (1 Cor.
xiii. 4). Lo, your Fraternity arrogates to itself even what is not its own. Again it is
written, In honour preferring one another (Row. xii. 10). And thou attemptest to take the
honour away from all which thou desirest unlawfully to usurp to thyself singularly. Where,
dearest brother, is that which is written, Have peace with all men, and holiness, without
which no man shall see the Lord (Heb. xii. 14)? Where is that which is written, Blessed
are the peacemakers; for they shall be called the children of God (Matth. v. 9)?
11 It becomes you to consider, lest any root of
bitterness springing up trouble you, and thereby many be defiled. But still, though we
neglect to consider, supernal judgment will be on the watch against the swelling of so
great elation. And we indeed, against whom such and so great a fault is committed by this
nefarious attempt,--we, I say, are observing what the Truth enjoins when it says, If thy
brother shall sin against thee, go and tell him his fault between thee and him alone. If
he shall hear thee, thou hast gained thy brother. But if he will not hear thee, take with
thee one or two more, that in the mouth of one or two witnesses every word may be
established. But if he will not hear them, tell it unto the Church. But if he will not
hear the Church, let hint be to thee as an heathen man and a publican (Matth. xviii. 15).
I therefore have once and again through my representatives taken care to reprove in humble
words this sin against the whole Church; and now I write myself. Whatever it was my duty
to do in the way of humility I have not omitted. But, if I am despised in my reproof, it
remains that I must have recourse to the Church.
12 Wherefore may Almighty God show your
Fraternity how great love for you constrains me when I thus speak, and how much I grieve
in this case, not against you, but for you. But the case is such that in it I must prefer
the precepts of the Gospel, the ordinances of the Canons, and the welfare of the brethren
to the person even of him whom I greatly love.
13 I have received the most sweet and pleasant
letter of your Holiness with respect to the case of the presbyters John and Athanasius
about which, the Lord helping me, I will reply to you in another letter; for, being
surrounded by the swords of barbarians, I am now oppressed by such great tribulations that
it is not allowed me, I will not say to treat of many things, but hardly even to breathe.
Given in the Kalends of January; Indiction
EPISTLE XIX: TO
SABINIANUS, DEACON (7)
Gregory to Sabinianus, &c.
In the cause of our brother the most
reverend John, bishop of Constantinople, I have been unwilling to write two letter. But
one I have drawn up briefly, which may seem to combine both requisites; that is to say,
both honesty and kindness.
2 Let therefore thy Love take care to give him
this letter which I have now addressed to him in compliance with the wish of the Emperor.
For in the sequel another will be sent him such as his pride will not rejoice in. For he
has come even to this; that, taking occasion of the case of John the presbyter, he
transmitted hither the acts, wherein almost in every line he called himself oikoumeniko`n
(oecumenical) patriarch. But I hope in Almighty God that the Supernal Majesty will
confound his hypocrisy. But I wonder how he could so deceive thy Love as that thou
shouldest allow the Lord Emperor to be persuaded to write to me himself concerning this
matter, admonishing me to have peace with him. For, if the Lord Emperor wishes to observe
justice, he ought to have admonished him to refrain from the proud title, and then at once
there would be peace between us. I suspect, however, that thou hast not all considered
with what cunningness this has been done by our aforesaid brother John. For it is for this
purpose that he has done it; that the Lord Emperor might be obeyed, and so he himself
might seem to be confirmed in his vanity, or that I might not obey him, and so his mind
might be irritated against me. But we will keep to the right way, fearing nothing in this
cause except the Almighty Lord. Wherefore let thy Love be in nothing afraid. All things
that you see to be lofty in this world against the truth in behalf of the truth despise;
trust in the grace of Almighty God, and the help of the blessed Apostle Peter. Remember
the voice of the Truth, which says, Greater is he that is in you than he that is in the
world (1 John iv. 4); and in this cause whatever has to be done, do it with the utmost
authority. For now that we can in no wise be protected from the swords of our enemies, now
that for love of the republic we have lost silver, gold, slaves and clothing, it is too
ignominious that through those men we should lose even the faith. For to assent to that
atrocious title is nothing else than to lose the faith. Wherefore, as I have written to
thee already in former letters, never do thou presume to proceed with him (8).
EPISTLE XX: TO
MAURICIUS AUGUSTUS.
Gregory to Mauricius, &c.
Our most pious and God-appointed lord, among
his other august cares and burdens, watches also in the uprightness of spiritual zeal over
the preservation of peace among the priesthood, inasmuch as he piously and truly considers
that no one can govern earthly things aright unless he knows how to deal with divine
things, and that the peace of the republic hangs on the peace of the universal Church.
For, most serene lord, what human power, and what strength of fleshly arm would presume to
lift irreligious hands against the lofty height of your most Christian Empire, if the
concordant hearts of priests were studious to implore their Redeemer for you with the
tongue, and also, as they ought to do, by their deservings? Or what sword of a most savage
race would advance with so great cruelty to the slaughter of the faithful, unless the life
of us, who are called priests but are not, were weighed down by works most wicked. But
while we neglect the things that concern us, and think of those that concern us not, we
associate our sins with the barbaric forces and our fault, which weighs down the forces of
the republic, sharpens the swords of the enemy. But what shall we say for ourselves, who
press down the people of God which we are unworthily set over with the loads of our sins;
who destroy by example what we preach with the tongue; who by our works teach unrighteous
things, and with our voice only set forth the things that are righteous? Our bones are
worn down by fasts, and in our mind we swell. Our body is covered with vile raiment, and
ill elation of heart we surpass the purple. We lie in ashes, and look down upon loftiness.
Teachers of humility, we are chiefs of pride; behind the faces of sheep we hide the teeth
of wolves (9). But what is the end of these things except that we persuade men, but are
manifest to God? Wherefore most providently for restraining warlike movements does the
most pious Lord seek the peace of the Church, and, for compacting it, deigns to bring back
the hearts of its priests to concord. And this indeed is what I wish; and, as far as I am
concerned, I render obedience to his most serene commands. But since it is not my cause,
but God's, since the pious laws, since the venerable synods, since the very commands of
our Lord Jesus Christ are disturbed by the invention of a certain proud and pompous
phrase, let the most pious Lord cut the place of the sore, and bind the resisting patient
in the chains of august authority. For in binding up these things tightly you relieve the
republic; and while you cut off such things, you provide for the lengthening of your
reign.
2 For to all who know the Gospel it is
apparent that by the Lord's voice the care of the whole Church was committed to the holy
Apostle and Prince of all the Apostles, Peter. For to him it is said, Peter, lovest thou
Me? Feed My sheep (John xxi. 17). To him it is said, Behold Satan hath desired to sift you
as wheat; and I have prayed for thee, Peter, that they faith fail not. And thou, when thou
art converted, strengthen thy brethren (Luke xxii. 31). To him it is said, Thou art Peter,
and upon this rock I will build My Church, and the gates of hell shall not prevail against
it. And I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt
bind an earth shall be bound also in heaven; and whatsoever thou shalt loose on earth
shall be loosed also in heaven (Matth. xvi. 18).
3 Lo, he received the keys of the heavenly
kingdom, and power to bind and loose is given him, the care and principality of the whole
Church is committed to him, and yet he is not called the universal apostle; while the most
holy man, my fellow-priest John, attempts to be called universal bishop. I am compelled to
cry out and say, O tempora, O mores!
4 Lo, all things in the regions of Europe are
given up into the power of barbarians, cities are destroyed, camps overthrown, provinces
depopulated, no cultivator inhabits the land, worshippers of idols rage and dominate daily
for the slaughter of the faithful, and yet priests, who ought to lie weeping on the ground
and in ashes, seek for themselves names of vanity, and glory in new and profane titles.
5 Do I in this matter, most pious Lord, defend
my own cause? Do I resent my own special wrong? Nay, the cause of Almighty God, the cause
of the Universal Church.
6 Who is this that, against the evangelical
ordinances, against the decrees of canons, presumes to usurp to himself a new name? Would
indeed that one by himself he were, if he could be without any lessening of others,--he
that covets to be universal.
7 And certainly we know that many priests of
the Constantinopolitan Church have fallen into the whirlpool of heresy, and have become
not only heretics, but even heresiarchs. For thence came Nestorius, who, thinking Jesus
Christ, the Mediator of God and men, to be two persons, because he did not believe that
God could be made man, broke out even into Jewish perfidy. Thence came Macedonius, who
denied that God the Holy Spirit was consubstantial with the Father and the Son. If then
any one in that Church takes to himself that name, whereby he makes himself the head of
all the good, it follows that the Universal Church falls from its standing (which God
forbid), when he who is called Universal falls. But far from Christian hearts be that name
of blasphemy, in which the honour of all priests is taken away, while it is madly
arrogated to himself by one.
8 Certainly, in honour of Peter, Prince of the
apostles, it was offered by the venerable synod of Chalcedon to the Roman pontiff (1). But
none of them has ever consented to use this name of singularity, lest, by something being
given peculiarly to one, priests in general should be deprived of the honour due to them.
How is it then that we do not seek the glory of this title even when offered, and another
presumes to seize it for himself though not offered?
9 He, then, is rather to be bent by the
mandate of our most pious Lords, who scorns to render obedience to canonical injunctions.
He is to be coerced, who does wrong to the holy Universal Church, who swells in heart, who
covets rejoicing in a name of singularity, who also puts himself above the dignity of your
Empire through a title peculiar to himself.
10 Behold, we all suffer offence for this
thing. Let then the author of the offence be brought back to a right way of life; and all
quarrels of priests will cease. For I for my part am the servant of all priests, so long
as they live as becomes priests. For whosoever, through the swelling of vain glory, lifts
up his neck against Almighty Gold and against the statutes of the Fathers, I trust in
Almighty God that he will not bend my neck to himself, not even with swords.
11 Moreover what has been done in this city on
our hearing of this title, I have indicated in full to my deacon and responsalis
Sabinianus. Let then the piety of my Lords think of me as their own, whom they have always
cherished and countenanced beyond others, and who desire to render obedience to you and
yet fear to be found guilty in the heavenly and tremendous judgment, and, according to the
petition of the aforesaid deacon Sabinianus, let my most pious Lord either deign to judge
this business, or to move the often before mentioned man to desist at length from this
attempt. If then through the most just judgment of your Piety he should comply with your
orders, even though they be mild ones, we shall return thanks to Almighty God, and rejoice
for the peace granted through you to all the Church. But should he persist any longer in
his present contention, we hold this sentence of the Truth to be already made good; Every
one that exalteth himself shall be humbled (Luke xiv. 11; xviii. 14). And again it is
written, Before a fall the heart is lifted up (Prov. xvi. 18). I however, rendering
obedience to the commands of my Lords, have both Written sweetly to my aforesaid
fellow-priest, and humbly admonished him to amend himself of this coveting of empty glory.
If therefore he be willing to hear me, he has a devoted brother. But, if he persists in
pride, I already see what will follow:--that he will find Him as his adversary of whom it
is written, God resisteth the proud, but giveth grace unto the humble (Jam. iv. 6).
EPISTLE XXI: TO
CONSTANTINA AUGUSTA (2).
Gregory to Constantina, &c.
Almighty God, who holds in His right hand
the heart of your Piety, both protects us through you and prepares for you rewards of
eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon
Sabinianus my responsalis with what justice your Serenity is interested in the cause of
the blessed Prince of the apostles Peter against certain persons who are proudly humble
and feignedly kind. And I trust in the bounty of our Redeemer that for these your good
offices with the most serene Lord and his most pious sons you will receive retribution
also in the heavenly country. Nor is there any doubt that you will receive eternal
benefits, being loosed from the chains of your sins, if in the cause of his Church you
have made him your debtor to whom the power of binding and of loosing has been given.
Wherefore I still beg you to allow no man's hypocrisy to prevail against the truth, since
there are some who, according to the saying of the excellent preacher, by sweet words and
fair speeches seduce the hearts of the innocent,--men who are vile in raiment, but puffed
up in heart. And they affect to despise all things in this world, and yet seek to acquire
for themselves all the things that are of this world. They confess themselves unworthy
before all men, but cannot be content with private titles, since they covet that whereby
they may seem to be more worthy than all. Let therefore your Piety, whom Almighty God has
appointed with our most serene Lord to be over the whole world, through your favouring of
justice render service to Him from whom you have received your right to so great a
dominion, that you may rule over the world that is committed to you so much the more
securely as you more truly serve the Author of all things in the execution of truth.
2 Furthermore, I inform you that
I have received a letter from the most pious Lord desiring me to be pacific towards my brother
and fellow-priest John. And indeed so it became the religious Lord to give injunctions to
priests. But, when this my brother with new presumption and pride calls himself universal
bishop, having caused himself in the time of our predecessor of holy memory to be
designated in synod by this so proud a title, though all the acts of that synod were
abrogated, being disallowed by the Apostolic See,--the most serene Lord gives me a
somewhat distressing intimation, in that he has not rebuked him who is acting proudly, but
endeavours to bend me from my purpose, who in this cause of defending the truth of the
Gospels and Canons, of humility and rectitude; whereas my aforesaid brother and
fellow-priest is acting against evangelical principles and also against the blessed
Apostle Peter, and against all the churches, and against the ordinances of the Canons. But
the Lord, in whose hands are all things, is almighty; of Him it is written, There is no
wisdom nor prudence nor counsel against the Lord (Prov. xxi. 30). And indeed my often
before mentioned most holy brother endeavours to persuade my most serene Lord of many
things: but well I know that all those prayers of his and all those tears will not allow
my Lord to be in any thing cajoled by any one against reason or his own soul.
3 Still it is very distressing, and hard to be
borne with patience, that my aforesaid brother and fellow-bishop, despising all others,
should attempt to be called sole bishop. But in this pride of his what else is denoted
than that the times of Antichrist are already near at hand? For in truth he is imitating
him who, scorning social joy with the legions of angels, attempted to start up to a summit
of singular eminence, saying, I will exalt my throne above the stars of heaven, I will sit
upon the mount of the testament, in the sides of the North, and will ascend above the
heights of the clouds, and I will be like the most High (Isai. xiv. 13). Wherefore I
beseech you by Almighty God not to allow the times of your Piety to be polluted by the
elation of one man, nor in any way to give any assent to so perverse a title, and that in
this case your Piety may by no means despise me; since, though the sins of Gregory are so
great that he ought to suffer such things, yet there are no sins of the Apostle Peter that
he should deserve in your times to suffer thus. Wherefore again and again I beseech you by
Almighty God that, as the princes your ancestors have sought the favour of the holy
Apostle Peter, so you also take heed both to seek it for yourselves and to keep it, and
that his honour among you be in no degree lessened on account of our sins who unworthily
serve him, seeing that he is able both to be your helper now in all things and hereafter
to remit your sins.
4 Moreover, it is now even seven years that we
have been living in this city among the swords of the Lombards. How much is expended on
them daily by this Church, that we may be able to live among them, is not to be t told.
But I briefly indicate that, as in the regions of Ravenna the Piety of my Lords has for
the first army of Italy a treasurer (sacellarium) to defray the daily expenses for
recurring needs, so I also in this city am their treasurer for such purposes And yet this
Church, which at one and the same time unceasingly expends so much on clergy, monasteries,
the poor, the people, and in addition on the Lombards, lo it is still pressed down by the
affliction of all the Churches, which groan much for this pride of one man, though they do
not presume to say anything.
5 Further, a bishop of the city of Salona has
been ordained without the knowledge of me and my responsalis, and a thing has been done
which never happened under any former princes. When I heard of this, I at once sent word
to that prevaricator, who had been irregularly ordained, that he must not presume by any
means to celebrate the solemnities of mass, unless we should have first ascertained from
our most serene Lords that they had ordered this to be done; and this I commanded him
under pain of excommunication. And yet, scorning and despising me, supported by the
audacity of certain secular persons, to whom he is said to give many bribes so as to
impoverish his Church, he presumes up to this time to celebrate mass, and has refused to
come to me according to the order of my Lords. Now I, obeying the injunction of their
Piety, have from my heart forgiven this same Maximus, who had been ordained without my
knowledge, his presumption in passing over me and my responsalis in his ordination, even
as though he had been ordained with my authority. But his other wrong doings--to wit his
bodily transgressions, which I have heard of, and his having been elected through bribery,
and his having presumed to celebrate mass while excommunicated--these things, for the sake
of God, I cannot pass over without enquiry. But I hope, and implore the Lord, that no
fault may be found in him with respect to these things that are reported, and that his
case may be term hated without peril to my soul. Nevertheless, before this has been
ascertained, my most serene Lord, in the order that has been despatched, has enjoined me
to receive him with honour when he comes. And it is a very serious thing that a man of
whom so many things of such a nature are reported should be honoured before such things
have been enquired into and sifted, as they ought in the first place to be. And, if the
causes of the bishops who are committed to me are settled before my most pious Lords under
the patronage of others, what shall I do, unhappy hat I am, in this Church? But that my
bishops despise me, and have recourse to secular Judges against me, I give thanks to
Almighty God that I attribute it to my sins. This however I briefly intimate, because I am
waiting for a little while; and, if he should long delay coming to me, I shall in no wise
hesitate to exercise strict canonical discipline in his case. But I trust in Almighty God,
that He will give long life to our most pious Lords, and order things for us under your
hand, not according to our sins, but according to the gifts of His grace. These things,
then, I suggest to my most tranquil lady, since I am not ignorant with how great zeal for
rectitude the most pure conscience of her Serenity is moved.
EPISTLE XXIII:
TO CASTORIUS, NOTARY.
Gregory to Castorius, &c.
Our hearing of the death of our brother and
fellow-bishop John (3) has greatly saddened us especially as that city at this time has
lost the solace of pastoral care. Wherefore, since very many advantages to the Church
itself demand that, under the guidance of Christ, a priest should be ordained without
delay, we accordingly charge thy Experience to exhort the clergy and people with all
urgency that they delay not to elect for themselves a priest to be consecrated. This
however, and before all things, we desire thee to press upon them, that in the general
cause they regard not their own private interests. Let there be no venality, then, in this
election, lest, while they covet rewards, they lose their discrimination of choice and
think that man worthy for this office who may have pleased them, not by his merits, but by
his gifts. For let them especially and absolutely know this, that he is not only unworthy
of the priesthood, but will also certainly become further culpable, whosoever may presume
to make merchandise of the gift of God by thinking to purchase it for a price. Wherefore
let not him that is liberal in bribes, but him that is worthy for his merits, be chosen.
For the penalty will affect both the elected and the electors, if they attempt with
sacrilegious mind to violate the purity of the priesthood. Moreover, whether one or two
may have been elected, by all means warn five of the senior presbyters and five of the
leading people (4) to come to us together. But with respect to the clergy, if, besides
those who determine to come, you are of opinion that the presence of any others is
necessary, send them to us without delay, that there may be no plea of excuse, nor any
delay ensue, in setting the Church in order.
EPISTLE XXV: TO
SEVERUS, BISHOP.
Gregory to Severus, Bishop of Ficulum.
The report that has been sent to us has
informed us of the death of the bishop John (5). Wherefore we solemnly delegate to thy
Fraternity the work of the visitation of the bereaved Church: which work it becomes thee
so to execute that no one may presume to interfere with respect to the promotions of the
clergy, the revenues, ornaments, ministrations, or whatever else belongs to the patrimony
of the same Church. According to custom.
EPISTLE XXVI: TO
THE PEOPLE OF RAVENNA.
Gregory to the clergy, gentry, and common
people of Ravenna (6).
Having been informed of the death of your
bishop, we have taken care to delegate to our brother and fellow- bishop Severus of
Ficulum the visitation of the bereaved Church, to whom we have given in charge to allow
nothing with respect to the promotions of the clergy, the revenues, ornaments, and
ministrations, to be usurped by any one. It is for you to render obedience to his
assiduous exhortations.According to custom.
EPISTLE XXIX: TO
VINCOMALUS, GUARDIAN (Defensorem) (7).
Gregory to Vincomalus, &c.
With a view to the advantage of the Church
it is our will and pleasure, that, if thou art held bound by no condition of, or liability
to, bodily service, and hast not been a cleric of any other city, and if there is no
canonical objection to thee, thou take the office of guardian of the Church, that thou
mayest execute incorruptly and with alacrity whatever may be enjoined thee by us for the
benefit of the poor, using this privilege which after deliberation we have conferred upon
thee, so as to do thy diligence faithfully in accomplishing all that may be enjoined on
thee by us, as having to render an account of thy doings under the judgment of our God.
This epistle we have dictated, to be committed to writing, to Paterius, notary of our
Church; In the month of March, Indiction 13.
EPISTLE XXX: TO
MAURICIUS AUGUSTUS.
Gregory to Mauricius, &c.
The Piety of my Lords, which has been wont
mercifully to sustain your servants, has shone forth here in so kind a supply that the
need of all the feeble has been relieved by the succour of your bounty. On this account we
all with prayers and tears beseech Almighty God, who has moved the heart of your Clemency
to do this thing, that He would preserve the empire of our Lords safe in His unfailing
love, and by the aid of His own majesty extend their victories in all nations. The thirty
pounds of gold which my fellow- servant Busa brought, Scribo (8) has distributed
faithfully to priests, persons in need, and others. And, since certain females devoted to
a religious life (sanctimoniales foeminae) have come to this city from divers provinces,
having fled hither after captivity, of whom some, so far as there was room for them, have
been placed in monasteries, but others, who could not be taken in, lead a life of singular
destitution, it has been thought good that what Could be spared from the relief of the
blind maimed and feeble should be distributed to them, so that not only needy natives, but
also strangers who arrive here, might receive of the compassion of our Lords. Hence it has
been brought about that all alike with one accord pray for the life of our lords, that so
Almighty God may give you a long and quiet life, and grant to the most happy offspring of
your Piety to flourish long in the Roman republic. The pay also of the soldiers has been
so distributed by my aforesaid fellow-servant Scribo (8), in the presence also of the
glorious Castus, magister militum, that all received with thanks the gifts of our lords
under due discipline, and abstained from all murmuring such as was formerly wont to
prevail among them.
EPISTLE XXXVI:
TO SEVERUS, Scholasticus.
Gregory to Severus, Scholasticus to the
Exarch (9).
Those who assist judges and are bound to
them by sincere attachment ought to-advise them and suggest to them what may both save
their souls and not derogate from their reputation. This being so, since we know with what
sincere loyalty you love the most excellent Exarch, we have been careful to inform your
Greatness of the things that have been done, that, being aware of them, you may move him
to assent to them reasonably.
2 Know then that Agilulph, King of the
Lombards, is not unwilling to conclude a general peace, if only the lord Patricius will
consent to an arbitration. For he complains that many acts of violence were committed in
his regions during the time of peace. And since, if reasonable grounds for arbitration
should be found, he desires to have satisfaction made to himself, he also himself promises
to make satisfaction in all ways, if it should appear that any wrong was committed on his
side during the peace. Since then it is no doubt reasonable to agree to what he asks,
there ought to be an arbitration, that, if any wrongs have been done on either side, they
may be adjusted; so that it may be possible, with the protection of Cool, to establish a
general peace; for how necessary for us all this is you well know. Act therefore wisely as
you have been wont to do, that the most excellent Exarch may consent to this without
delay, lest peace should appear to be refused by him, as should not be. For, should he be
unwilling to consent, he indeed [Agilulph] again promises to conclude a special peace with
us; but we know that divers islands and other places would undoubtedly in that case be
ruined. However, let him [the Exarch] consider these things, and hasten to make peace, to
the end that at any rate during this cessation of hostilities we may have some degree of
quiet, and the forces of the republic may with the help of God be the better repaired for
resistance.
EPISTLE XXXIX:
TO ANASTASIUS, BISHOP (1).
Gregory to Anastasius, Bishop of Antioch.
Glory to God in the highest and on earth
peace to men of good will (Luke ii. 14), because that great river which once had left the
rocks of Antioch dry has returned at length to its proper channel, and waters the subject
valleys that are near, so as also to bring forth fruit, some thirty-fold, some sixty-fold,
and some an hundred-fold. For now there is no doubt that many flowers of souls are growing
up in its valleys, and that they will come even to ripe fruit through the streams of your
tongue. Wherefore with voice of heart and mouth from our inmost soul we render due praise
to Almighty God, and rejoice in your Blessedness, not with you only, but with all who are
subject to you. I have received the letters of your Holiness, to me most sweet and
pleasant, while we ourselves, if I may so speak, are sweating under the same toil with
you. And indeed I know how heavy must be to thee the burden of external cares after those
heights of rest, wherein with the hand of the heart thou wert touching heavenly secrets.
But remember that thou rules an Apostolic See, and assuagest sorrow the more readily from
being, made all things to all men. In the Books of Kings, as your accomplished Holiness
knows, a certain man is described who used either hand for the right hand (1 Chron. xii.
2). And, with regard to this, I am not doubtful about tile lord Anastasius, of old my most
sweet and most holy patron, that, while he draws earthly works to heavenly profit, he
turns the left band to the right hand's use; so that his heavenly intentness may
accomplish its work, so to speak, with the right hand, and also, when he is led in his
care of temporal things towards the interests of justice, the left hand may acquire the
strength of the right.
2 And indeed these things cannot be without
heavy labour and trouble. But let us remember the labours of those who went before us; and
what we endure will not be hard. For We must through many tribulations enter into the
kingdom of God (Acts xiv. 22). And, We were pressed out of measure, yea and above
strength, insomuch that we were weary even of life. But we ourselves, too had the answer
of death in ourselves, that we should not trust in ourselves (2 Cor. i. 8, 9). And yet The
sufferings of this present time are not worthy to be compared with the supervening glory
which shall be revealed in us (Rom. viii. 18). How then can we that are weak sheep pass
without labour through the heat of this world wherein we know that even rams have suffered
under heavy toil?
3 Further, what tribulations I suffer in this
land from the swords of the Lombards, from the iniquities of judges, from the press of
business, from the care of subjects, and also from bodily affliction, I am unable to
express either by pen or tongue. Concerning which things even though I might say something
briefly, I hesitate, lest to your most holy Charity, while afflicted by your own
tribulations, I should add mine also. But may Almighty God both in the abundance of His
loving-kindness fill the mind of your most holy Blessedness with all comfort, and grant at
sortie time, on account of your intercession, to unworthy me to rest from these evils
which I suffer. Amen. Grace. These words, as you see, taken from what you had written, I
insert in my epistles, that your Blessedness may perceive with regard to Saint Ignatius
that he is not only yours, but also ours(2). For, as we have his master, the Prince of the
apostles in common, so also no one of us ought to have to himself alone the disciple of
this same Prince(3). Moreover, we have received your blessing(4), which is of sweet smell
and of a good savour, with the feelings that were due to it. And we give thanks to
Almighty God that what you do, what you say, and what you give, is fragrant and savoury.
For your life therefore let us say together, let us say all, Glory to God in the highest,
and an earth peace to men of good will.
EPISTLE XL: TO
MAURICIUS AUGUSTUS.
Gregory to Mauricius, &c.
The Piety of my Lords in their most serene
commands, while set on refuting me on certain matters, in sparing me has by no means
spared me. For by the use therein of the term simplicity they politely call me silly. It
is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is
often carefully associated with prudence and uprightness. Hence it is written of the
blessed Job, The man was simple and upright (Job i. 1). And the blessed Apostle Paul
admonishes saying Be ye simple in evil and prudent in good (Rom. xvi. 19). And the Truth
in person) admonishes saying, Be ye prudent as serpents, and simple as doves (Matth. x.
16); thus shewing it to be very unprofitable if either prudence should be wanting to
simplicity, or simplicity to prudence. In order, then, to make His servants instructed for
all things He desired them to be both simple as doves, and prudent as serpents, that so
both the cunning of the serpent might sharpen in them the simplicity of the dove, and the
simplicity of the dove temper the cunning of the serpent.
2 I therefore, who am denounced in the most
serene commands of my Lords as simple without tile addition of prudence, as having been
deceived by the cunning of Ariulph, am plainly and undoubtedly called silly; which I also
myself acknowledge to be the case. For, though your Piety were silent, the facts cry out.
For, if I had not been silly, I should by no means have come to endure what l suffer in
this place among the swords of the Lombards. Moreover, in what I stated about Ariulph,
that he was prepared with all his heart to come to terms with the republic, seeing that I
am not believed, I am reproved also as having lied. But, although I am not a priest(3), I
know it to be a grave injury to a priest that, being a servant of the truth, he should be
believed to be deceitful. And I have been for some time aware that Nordulph is believed
before me, and Leo before me, and that now easy credence is given to those who seem to be
in your confidence more than to my assertions.
3 And indeed if the captivity of my land were
not increasing day by day, I would gladly pass over in silence contempt and ridicule of
myself. But this does afflict me exceedingly, that from my bearing the charge of falsehood
it ensues also that Italy is daily led captive under the yoke of the Lombards. And, while
my representations are in no wise believed, the strength of the enemy is increasing
hugely. This however I suggest to my most pious Lord, that he would think anything that is
bad of me, but, with regard to the advantage of the republic and the cause of the rescue
of Italy, not easily lend his pious ears to any one, but believe facts rather than words.
Moreover, let not our Lord, in virtue of his earthly power, too hastily disdain priests,
but with excellent consideration, on account of Him whose servants they are, so rule over
them as also to pay the reverence that is due to them. For in Holy Writ priests are
sometimes called gods, and sometimes angels. For even through Moses it is said of him who
is to be put upon his oath, Bring him unto the gods (Exod. xxii. 8); that is unto the
priests. And again it is written, Than shall not revile the gods (Ib. 28), to wit, the
priests. And the prophet says, The priest's lips shall keep knowledge, and they skull seek
the law at his mouth; for he is the angel of the Lord of hosts (Malach. ii. 7), Why, then,
should it be strange if your Piety were to condescend to honour those to whom even God
Himself in His word gives honour, calling them angels or gods?
4 Ecclesiastical history also testifies that,
when accusations in writing against bishops had been offered to the Prince Constantine of
pious: memory, he received indeed the bills of accusation, but, calling together the
bishops who had been accused, he burnt before their eyes the bills which he had received,
saying, Ye are gods, constituted by the true God. Go, and settle your causes among you,
for it is not fit that we should judge gods. Yet in this sentence, my pious Lord, he
conferred more on himself by his humility than on them by the reverence paid to them. For
before him there were pagan princes in the republic, who knew not the true God, but
worshipped gods of wood and stone; and yet they paid the greatest honour to their priests.
What wonder then if a Christian emperor should condescend to honour the priests of the
true God, when pagan princes, as we have already said, knew how to bestow honour on
priests who served gods of wood and stone? These things, then, I suggest to the piety of
my Lords, not in my own behalf, but in behalf of all priests. For I am a man that is a
sinner. And, since I offend against Almighty God incessantly every day, I surmise that it
will be some amends for this at the tremendous judgment, that I am smitten incessantly
every day by blows. And I believe that you appease the same Almighty God all the more as
you more severely afflict me who serve Him badly. For I had already received many blows,
and when the commands of my Lords came in addition, I found consolations that I was not
hoping for. For, if I can, I will briefly enumerate these blows.
5 First, that the peace which without any cost
to the republic I had made with the Lore bards who were in Tuscany was withdrawn from me.
Then, the peace having been broken, the soldiers were removed from the Roman city. And
some indeed were slain by the enemy, but others were placed at Narnii and Perusium
(Perugia); and Rome was left, that Perusium might be held. After this a still heavier blow
was the arrival of Agilulph, so that I saw with my own eyes Romans tied by the neck with
ropes like dogs, to be taken to France for sale. And, because we who were within the city
under the protection of God escaped his hands, a ground was thence sought for making us
appear culpable; to wit, because corn ran short, which cannot by any means be kept in
large quantities for long in this city; as I have shewn more fully in another
representation. On my own account indeed I was in no wise disturbed, since I declare, my
conscience bearing me witness, that I was prepared to suffer any adversity whatever, so
long as I came out of all these things with the safety of my soul. But for the glorious
men, Gregory the praefect, and Castorius the military commander. (magistro militum), I
have been distressed in no small degree, seeing that they n no way neglected to do all
that could be done, and endured most severe toil in watching and guarding the city during
the siege, and, after all this, were smitten by the heavy indignation of my Lords. As to
them, I clearly understand that it is not their conduct, but my person, that goes against
them. For, having with me alike laboured in trouble, they are alike troubled after
labour.
6 Now as to the Piety of my Lords holding out
over me the formidable and terrible judgment of Almighty God, I beseech you by the same
Almighty God to do this no more. For as yet we know not how any of us will stand there.
And Paul, the excellent preacher, says, Judge nothing before the time, until the Lord
come, who both will bring to light the hidden things of darkness, and will make manifest
the counsels of the hearts (1 Cor. iv. 5). Yet this I briefly say, that, unworthy sinner
as I am, I rely more on the mercy of Jesus when He comes than on the justice of your
Piety. And there are many things that men are ignorant of with regard to this judgment;
for perhaps He will blame what you praise, and praise what you blame. Wherefore among all
these uncertainties I return to tears only, praying that the same Almighty God may both
direct our most pious Lord with His hand and in that terrible judgment find him free from
all defaults. And may He make me so to please men, if need be, as not to offend against
His eternal grace(6).
EPISTLE XLI: TO
CONSTANTINA AUGUSTA.
Gregory to Constantina, &c.
Knowing how my most serene Lady thinks about
the heavenly country and the life of her soul, I consider that I should be greatly in
fault were I to keep silence on matters that ought to be represented to her for the fear
of God.
2 Having ascertained that there are many of
the natives in the island of Sardinia who still, after the evil custom of their race,
practise sacrifices to idols, and that the priests of the same island are sluggish in
preaching our Redeemer, I sent thither one of the bishops of Italy, who with the
co-operation of the Lord has brought many of the natives to the faith. But he has reported
to me a sacrilegious proceeding, namely, that those in the island who sacrifice to idols
pay a bribe to the judge for license to do this. And, when some of them had been baptized
and had ceased sacrificing to idols, the same payment had been exacted by this same judge
of the island, even after their baptism, which they had been previously accustomed to make
for leave to sacrifice to idols. And, when the aforesaid bishop found fault with him, he
replied that he had promised so large a suffragium(7) that he could not make it up except
by aid from cases of this kind. But the island of Corsica is oppressed by such an
excessive number of exactors and such a burden of exactions, that those who are in it are
hardly able to make up what is exacted except by selling their children. Hence it ensues
that the proprietors of this island, deserting the pious republic, are forced to take
refuge with that most wicked nation of the Lombards. For what can they suffer from
barbarians harder or more cruel than being so straitened and squeezed as to be compelled
to sell their children? Moreover, in the island of Sicily one Stephen, chartularius of the
maritime parts, is said to practise such illegalities and such oppressions, invading
places that belong to various persons, and without any legal process putting up titles(8)
on properties and houses, that, if I wished to tell every one of his doings that have come
to my ears, I could not accomplish the task in a large volume.
3 Let my most serene Lady look to all these
things wisely, and assuage the groans of the oppressed. For I suspect that these things
have not come to your most pious ears. For if they could have reached them, they would by
no means have continued until now. But they should be represented now at a suitable time
to our most pious Lord, that he may remove such and so great a burden of sin from his own
soul, from the empire, and from his sons. I know he will say that whatever is collected
from the aforesaid islands is transmitted to us for the expenses of Italy. But in reply to
this I suggest that, even though less expenditure were bestowed on Italy, he should still
rid his empire of the tears of the oppressed. For perhaps, too, such great expenditure in
this land profits less than it might do because the money for it is collected with some
admixture of sin. Let therefore our most serene Lords give orders that nothing be
collected with sin. And I know that, though less is given for the advantage of the
republic, the republic is thereby much aided. And though perhaps it may be less aided by a
less expenditure, yet it is better that we should not live temporally, than that you
should find any hindrance in the way of eternal life. For consider what must be the
feelings, what the state of heart of parents, when they part with their children lest they
should be tormented. But how one ought to feel for the children of others is well known to
those who have children of their own. Let it then suffice for me to have briefly
represented these things, lest, if your Piety were not to know what is being done in these
parts, I should suffer for the guilt of my silence before the strict judge.
EPISTLE XLII: TO
SEBASTIAN, BISHOP.
Gregory to Sebastian, Bishop of Sirmium.
I have received the most sweet and pleasant
letter of thy Fraternity, which, though you are never absent from my heart, has
nevertheless made your Holiness as it were present with me bodily. But I beseech Almighty
God to protect you with His right hand, and to grant you a tranquil life here, and, when
it shall please Him, eternal rewards. But I beg you, if you love me with that love
wherewith you always loved me when we were together, to pray for me more earnestly, that
so Almighty God may loose me from the bands of my sins, and make me to stand free in His
sight, released from the burden of this corruption. For, however inestimable be the
sweetness of the heavenly country for drawing one towards it, yet there are many sorrows
in this life to impel us daily to the love of heavenly things. And these only please me
exceedingly from the very fact that they do not allow anything to please me in this world.
2 For we can by no means describe, most holy
brother, what we suffer in this land at the hands of your friend, the lord Romanus(9). Yet
I may briefly say that his malice towards us has surpassed the swords of the Lombards; so
that the enemies who kill us seem kinder than the judges of the republic, who by their
malice, rapines, and deceits wear us out with anxiety. And to bear at the same time the
charge of bishops and clergy, and also of monasteries and people, and to watch anxiously
against the plots of the enemy, and to be ever suspicious of the deceitfulness and malice
of the dukes; what labours and what Sorrows all this involves, your Fraternity may the
more truly estimate as you more purely love me who suffer these things
3 Furthermore, while addressing you with the
greeting that I owe you, I inform you that it has come to my knowledge from the report
Boniface the defensor, that our brother the most holy lord Anastasius the patriarch(1) has
wished to commit to you the government of the Church in one of his cities, and that you
have refused your assent. This your feeling and your wisdom I most gladly approve of, and
strongly commend; and I account you happy, and myself unhappy in having consented at such
a time as this to undertake the government of the Church. If, however, by any chance, in
condescension to your brethren, and as being intent on works of mercy, you should ever
decide to consent to such a proposal, I beg you by no means to prefer any one else's love
to mine. For there are in the island of Sicily Churches without bishops, and, if by the
guidance of God you are pleased to take the government of a Church, you will be able to do
this better near the threshold of the blessed apostle Peter, with his aid. But if you are
not so pleased, remain happily as you are, that this resolution may continue in you; and
pray for us unhappy ones. Now may Almighty God keep you under His protection, in whatever
place it be His will that you should be, and bring you to heavenly rewards.
EPISTLE XLIII:
TO EULOGIUS AND ANASTASIUS, BISHOPS.
Gregory to Eulogius, Bishop of Alexandria,
and Anastasius, Bishop of Antioch.
When the excellent preacher says, As long as
I am the apostle of the Gentiles I will honour my ministry (Rom. xi. 13); saying again in
another place, We became as babes among you (1 Thess. ii. 7), he undoubtedly shews an
example to us who come after him, that we should retain humility in our minds, and yet
keep in honour the dignity of our order, so that neither should our humility be timid nor
our elevation proud. Now eight years ago, in the time of my predecessor of holy memory
Pelagius, our brother and fellow-bishop John in the city of Constantinople, seeking
occasion from another cause, held a synod in which he attempted to call himself Universal
Bishop. Which as soon as my said predecessor knew, he despatched letters annulling by the
authority of the holy apostle Peter the acts of the said synod; of which letters I have
taken care to send copies to your Holiness. Moreover he forbade the deacon who attended us
the most pious Lords for the business of the Church to celebrate the solemnities of mass
with our aforesaid fellow-priest. I also, being of the same mind with him, have sent
similar letters to our aforesaid fellow-priest, copies of which I have thought it right to
send to your Blessedness, with this especial purpose, hat we may first assail with
moderate force he mind of our before-named brother concerning this matter, wherein by a
new act of pride, all the bowels of the Universal Church are disturbed. But, if he should
altogether refuse to be bent from the stiffness of his elation, then, with the succour of
Almighty God, we may consider more particularly what ought to be done.
2 For, as your venerable Holiness knows, this
name of Universality was offered by the holy synod of Chalcedon to the pontiff of the
Apostolic See which by the providence of God I serve(2). But no one of my predecessors has
ever consented to use this so profane a title; since, forsooth, if one Patriarch is called
Universal, the name of Patriarch in the case of the rest is derogated. But far be this,
far be it from the mind of a Christian, that any one should wish to seize for himself that
whereby he might seem in the least degree to lessen the honour of his brethren. While,
then, we are unwilling to receive this honour when offered to us, think how disgraceful it
is for any one to have wished to usurp it to himself perforce.
3 Wherefore let not your Holiness in your
epistles ever call any one Universal, lest you detract from the honour due to yourself in
offering to another what is not due. Nor let any sinister suspicion make your mind uneasy
with regard to our most serene lords, inasmuch as he fears Almighty God, and will in no
way consent to do anything against the evangelical ordinances, against the most sacred
canons. As for me, though separated from you by long spaces of land and sea, I am
nevertheless entirely conjoined with you in heart. And I trust that it is so in all
respects with your Blessedness towards me; since, when you love me in return, you are not
far from me. Hence we give thanks the more to that grain of mustard seed (Matth. xiii. 31,
32), for that from what appeared a small and despicable seed it has been so spread abroad
everywhere by branches rising and extending themselves from the same root that all the
birds of heaven may make their nests in them. And thanks be to that leaven which, in three
measures of meal, has leavened in unity the mass of the whole human race (Matth. xiii.
33); and to the little stone, which, cut out of the mountain without hands, has occupied
the whole face of the earth (Dan. ii. 35), and which to this end everywhere distends
itself, that from the human race reduced to unity the body of the whole Church might be
perfected, and so this distinction between the several members might serve for the benefit
of the compacted whole.
4 Hence also we are not far from you, since in
Him who is everywhere we are one. Let us then give thanks to Him who, having abolished
enmities, has caused that in His flesh there should be in the whole world one flock, and
one sheepfold under Himself the one shepherd; and let us be ever mindful how the preacher
of truth admonishes us, saying, Be careful to keep the unity of the spirit in the bond of
peace (Ephes. iv. 3), and, Follow peace with all men, and holiness, without which no man
shall see God (Hebr. xii. 14). And he says also to other disciples, If it be possible, as
much as lieth in you, having peace with all men (Rom. xii. 18) For he sees that the good
cannot have peace with the bad; and therefore, as ye know, he premised, If it be possible.
5 But, because peace cannot be established
except on two sides, when the bad fly from it, the good ought to keep it in their inmost
hearts. Whence also it is admirably said, As much as lieth in you; meaning that it should
remain in us even when it is repelled from the hearts of evil men. And such peace we truly
keep, when we treat the faults of the proud at once with charity and with persistent
justice, when we love them and hate their vices. For man is the work of God; but vice is
the work of man. Let us then distinguish between what God and what man has made, and
neither hate the man on account of his error nor love the error on account of the man.
6 Let us then with united mind attack the evil
of pride in the man, that from his enemy, that is to say his error, the man himself may
first be freed. Our Almighty Redeemer will supply strength to charity and justice; He will
supply to us, though placed far from each other, the unity of His Spirit; even He by whose
workmanship the Church, having been constructed as it were after the manner of the ark
with the four sides of the world, and bound together with the compacture of incorruptible
planks and the pitch of charity, is disturbed by no opposing winds, by the swelling of no
billow coming from without.
7 But inasmuch as, with His grace steering us,
we ought to seek that no wave coming upon us from without may throw us into confusion, so
ought we to pray with all our hearts, dearest brethren, that the right hand of His
providence may draw out the accumulation of internal bilgewater within us. For indeed our
adversary the devil, who, in his rage against the humble, as a roaring lion walketh about
seeking whom he may devour (1 Pet. v. 8), no longer, as we perceive, walks about the folds
but so resolutely fixes his teeth in certain necessary members of the Church that, unless
with the favour of the Lord, the heedful crowd of shepherds unanimously run to the rescue,
no one can doubt that he will soon tear all the sheepfold; which God forbid. Consider,
dearest brethren, who it is that follows close at hand, of whose approach such perverse
beginnings are breaking out even in priests. For it is because he is near of whom it is
written, He is king over all the sons of pride (Job xli. 25)--not without sore grief I am
compelled to say it--that our brother and fellow-bishop John, despising the Lord's
commands, apostolical precepts, and rules of Fathers, attempts through elation to be his
forerunner in name.
8 But may Almighty God make known to your
Blessedness with what sore groaning I am tormented by this consideration; that he, the
once to me most modest man, he who was beloved of all, he who seemed to be occupied in
alms, deeds, prayers, and fastings, out of the ashes he sat in, out of the humility he
preached, has grown so boastful as to attempt to claim all to himself, and through the
elation of a pompous expression to aim at subjugating to himself all the members of
Christ, which cohere to one Head only, that is to Christ. Nor is it surprising that the
same tempter who knows pride to be the beginning of all sin, who used it formerly before
all else in the case of the first man, should now also put it before some men at the end
of virtues, so as to lay it as a snare for those who to some extent seemed to be escaping
his most cruel hands by the good aims of their life, at the very goal of good work, and as
it were in the very conclusion of perfection.
9 Wherefore we ought to pray earnestly, and
implore Almighty God with continual supplications, that He would avert this error from
that man's soul, anti remove this mischief of pride and confusion from the unity and
humility of the Church. And with the favour of the Lord we ought to concur, and make
provision with all our powers, lest in the poison of one expression the living members in
the body of Christ should die. For, if this expression is suffered to be allowably used,
the honour of all patriarchs is denied: and while he that is called Universal perishes per
chance in his error, no bishop will be found to have remained in a state of truth.
10 It is for you then, firmly and without
prejudice, to keep the Churches as you have received them, and not to let this attempt at
a diabolical usurpation have any countenance from you. Stand firm; stand secure; presume
not ever to issue or to receive writings with the falsity of the name Universal in them.
Bid all the bishops subject to your care abstain from the defilement of this elation, that
the Universal Church may acknowledge you as Patriarchs not only in good works but also in
the authority of truth. But, if perchance adversity is the consequence, we ought to
persist unanimously, and show even by dying that in case of harm to the generality we do
not love anything of our own especially. Let us say with Paul, To me to live is Christ,
and to die is gain (Philip. i. 21). Let us hear what the first of all pastors says; If ye
suffer anything for righteousness' sake, happy are ye (1 Pet. iii. 14). For believe me
that the dignity which we have received for the preaching of the truth we shall more
safely relinquish than retain in behalf of the same truth, should case of necessity
require it. Finally, pray for me, as becomes your most dear Blessedness, that I may shew
forth in works what I am thus bold to say to you.
EPISTLE XLVIII:
TO ANDREW, SCHOLASTICUS(3).
Gregory to Andrew, &c.
We have been desirous of carrying out the
wish of the most excellent the lord Patrician as to the person of Donatus, the archdeacon;
but, seeing that it is very dangerous to the soul to lay hands on any one rashly, we took
care to examine by a thorough investigation into his life and deeds. And, since many
things have been discovered, as we have written to the said lord Patrician, which remove
him far from the episcopate, we, fearing the judgment of God, have not thought fit to
consent to his ordination. But neither have we presumed to ordain John, the presbyter, who
is ignorant of the psalms, since this circumstance certainly shewed him to be too little
in earnest about himself. These, then, being excluded, when we had urged the parties to
choose some one from among their own people(4), and they declared that they had no one fit
for this office, and when we together with them were the more distressed, they at length,
with one common voice and consent, repeatedly solicited our venerable brother the
presbyter Marinianus, who they learns had been associated with me for a long time in a
monastery. He, shrinking from the office, was at last, by various means, with difficulty
persuaded to give assent to their petition. And, since we were well acquainted with his
life, and knew him to be solicitous in winning souls, we did not delay his ordination.
Let, therefore, your Glory receive him as is becoming, and extend to his newness the aid
of your succour. For to all, as you know, newness in any office whatever is very trying.
But I have great confidence that Almighty God, who has vouchsafed to put him over His
flock, will both stimulate him to give heed to what is inward, and comfort him with the
loving-kindness of His grace for administering what is outward. But, inasmuch as, after
his long enjoyment of quiet, his newness, as we have before said, will without doubt
expose him to perturbation, I beg that, when he shall come to you flying from the
whirlwinds of secular storms, he may always find in your heart a haven of rest, and be
cheered by the boon of your charity. But you will soon learn how much you will find
yourselves able to agree; for he comes unwillingly to the episcopate(5).
EPISTLE XLIX: TO
LEANDER, BISHOP.
Gregory to Leander, Bishop of Hispalis
(Seville).
With what ardour I am athirst to see thee
thou readest in the tables of thine own heart, since thou lovest me exceedingly. But since
I cannot see thee, separated as thou art from me by long tracts of country, I have done
what charity towards thee dictated, namely to transmit to thy Holiness, on the arrival
here of our common son Probinus the presbyter, the book of Pastoral Rule, which I wrote at
the commencement of my episcopate, and the books which thou knewest I had already composed
on the exposition of the blessed Job. Some sheets indeed of the third and fourth parts of
that work I have not sent to thy Charity, having already given those sheets only of the
said parts to monasteries. These, then, which I send let thy Holiness earnestly peruse,
and more earnestly deplore my sins, lest it be to my more serious blame that I am seen as
it were to know what I omit to do. But with how great tumults of business I am oppressed
in this Church the very brevity of my epistle will signify to thy Charity, seeing that I
say so little to him whom more than all I love.
EPISTLE LII: TO
JOHN, ARCHBISHOP.
Gregory to John, Archbishop of the
Corinthians.
The equity and solicitude of Secundinus our
brother and fellow-bishop, which had been well known to us of old, is shewn also by the
tenor of your letters. In this matter he has greatly pleased us, and made us glad, in that
in the cause of Anastasius(6), once bishop, which we charged him to enquire into, he has
both exercised his vigilance diligently and judged the crimes that were discovered as
justice required, and as was fight. But in all these things we return thanks to Almighty
God for that, when certain accusers held back, He brought the truth to his knowledge, lest
the originator of such great crimes should escape detection. But seeing that, in the
sentence wherein it is evident that the above-named Anastasius has been justly condemned
and deposed, our above-named brother and fellow- bishop has visited the offence of certain
persons in such a manner as to reserve them for our judgment, we therefore have seen fit
to signify by this present epistle what is to be held to and observed concerning them.
2 As to Paul the deacon then, the bearer of
these presents, although his fault is exceedingly to his shame and discredit--namely, that
deluded by promises, he held back from accusation of his late bishop who has been lately
deposed, and that, in the eagerness of cupidity, he consented, against his own soul, to
keep silence rather than declare the truth--yet, since it befits us to be more kind than
strict, we pardon him this fault, and decide that he is to be received again into his rank
and position. For we believe that the affliction which he has endured since the time of
the sentence being pronounced may suffice for the punishment of this fault. But as to
Euphemius and Thomas, who received sacred orders for relinquishing their accusation, it is
our will that they be deprived of these sacred orders, and, having been deposed from them,
so continue; and we decree that they shall never, under any pretext or excuse, be restored
to sacred orders. For it is in the highest degree improper, and contrary to the rule of
ecclesiastical discipline, that they should enjoy the dignity which they have received,
not for their merits, but as the reward of wickedness. Yet, inasmuch as it is fit for us
to incline to mercy more than to strict justice, it is our will that the same Euphemius
and Thomas be restored to the rank and position, but to that only, from which they had
been promoted to sacred orders, and receive during all the days of their life the stipends
of these positions, as they had been before accustomed. Further, as to Clematius the
reader, I appoint, from a like motive of benignity, that he is to be restored to his rank
and position. To all these also that is, to Paul the deacon, to Euphemius, Thomas, and
Clematius, let your Fraternity take care to supply their emoluments, according to the rank
and position in which each of them is, as each has been accustomed to receive them, from
this present thirteenth indiction without any diminution. Inasmuch, therefore, as the
above-named Paul the deacon asserts that he expended much for the advantage of your
Church, and desires to be aided by the succour of your Fraternity for recovery of the
same, we exhort that, if this is so, you should concur with him in all possible ways, and
support him with your aid, for recovering what he has given, since no reason allows that
he should unjustly suffer loss in what he has expended for the advantage of the
generality. Furthermore, let your Fraternity restore without delay the three pounds of
gold which, at the instance of our above- named brother and fellow-bishop Secundinus, it
appears that the said Paul the deacon gave for the benefit of your Church, lest (which God
forbid) you should seem to burden him, not reasonably, but out of mere caprice.
EPISTLE LIII: TO
VIRGILIUS, BISHOP.
Gregory to Virgilius, Bishop of Arelate
(Arles).
O how good is charity, which through an
image in the mind exhibits what is absent as present to ourselves, through love unites
what is divided, settles what is confused, associates things that are unequal, completes
things that are imperfect! Rightly does the excellent preacher call it the bond of
perfectness; since, though the other virtues indeed produce perfectness, yet still charity
binds them together so that they can no longer be loosened from the heart of one who
loves. Of this virtue, then, most dear brother, I find thee to be full, as both those who
came from the Gallican parts and the words also of thy letter addressed to me testify to
me of thee.
2 Now as to thy having asked therein,
according to ancient custom, for the use of the pallium and the vicariate of the Apostolic
See, far be it from me to suspect that thou hast sought eminence of transitory power, or
the adornment of external worship, in our vicariate and in the pallium. But, since it is
well known to all whence the holy faith proceeded in the regions of Gaul, when your
Fraternity asks for a repetition of the old custom of the Apostolic See, what is it but
that a good offspring reverts to the bosom of its mother?(7) With willing mind therefore
we grant what has been asked for, lest we should seem either to withdraw from you anything
of the honour due to you, or to have despised the petition of our most excellent son king
Childebert. But the present state of things requires the greater earnestness, that with
increase of dignity solicitude also may advance, and watchfulness in the custody of others
may grow, and the merits of your life may serve as an example to your subjects, and that
your Fraternity may never seek your own through the dignity accorded you, but the gains of
the heavenly country. For you know what the blessed apostle says, groaning, For all seek
their own, not the things which are Jesus Christ's (Philip. ii. 21).
3 For I have learnt from information given me
by certain persons that in the parts of Gaul and Germany no one attains to holy orders
except for a consideration given. If this is so, I say it with tears, I declare it with
groans, that, when the priestly order has fallen inwardly, neither will it be able to
stand outwardly for long. For we know from the Gospel what our Redeemer in person did; how
He went into the temple, and overthrew the seats of them that sold doves (Matth. xxi. 12).
For to sell doves is to receive a temporal consideration for the Holy Spirit, whom, being
consubstantial with Himself, God Almighty gives to men through the imposition of hands.
From which evil what follows is already intimated. For of those who presumed to sell doves
in the temple of God the seats fell by God's judgment.
4 And in truth this transgression is
propagated with increase among subordinates. For he who is promoted to any sacred order
for a price, being already corrupted in the very root of his advancement, is the more
ready to sell to others what he has bought. And where is that which is written, Freely ye
have received, freely give (Matth. x. 8)?
5 And, seeing that the simoniacal heresy was
the first to arise against the holy Church, why is it not considered, why is it not seen,
that whoso ordains any one for money, causes him in advancing him, to become a heretic?
6 Another very detestable thing has also been
reported to us; that some persons, being laymen, through desire of temporal glory, are
tonsured on the death of bishops, and all at once are made priests. In such cases it is
already known what manner of man he is who attains to priesthood, passing suddenly from a
lay estate to sacred leadership. And one who has never served as a soldier fears not to
become a leader of the religious(8). How is that man to preach who has perhaps never heard
any one else preach? Or bow shall he correct the ills of others who has never yet bewailed
his own? And, where Paul the apostle prohibits a neophyte from coming to sacred orders, we
are to understand that, as one was then called a neophyte who had been newly planted in
the faith, so we now reckon among neophytes one who is still new in holy conversation.
7 Moreover, we know that walls after being
built, are not made to carry a weight of timber till they are dried of the moisture of
their newness, lest, if a weight be put on them before they are settled, it bear down the
whole fabric together to the ground. And, when we cut trees for a building, we wait for
the moisture of their greenness to be first dried out, lest, if the weight of the fabric
is imposed on them while still fresh, they be bent from their very newness, and be the
sooner broken and fall down from having been elevated prematurely. Why, then, is not this
scrupulously seen to among men, which is so carefully considered even in the case of
timber and stones?
8 On this account your Fraternity must needs
take care to admonish our most excellent son king Childebert that he remove entirely the
stain of this sin from his kingdom, to the end that Almighty God may give him the greater
recompense with Himself as He sees him both love what He loves and shun what He hates.
9 And so we commit to your Fraternity,
according to ancient custom, under God, our vicariate in the Churches which are under the
dominion of our most excellent son Childebert(9), with the understanding that their proper
dignity, according to primitive usage, be preserved to the several metropolitans. We have
also sent a pallium for thy Fraternity to use within the Church for the solemnization of
mass only. Further, if any one of the bishops should by any chance wish to travel to any
considerable distance, let it not be lawful for him to remove to other places without the
authority of thy Holiness. If any question of faith, or it may be relating to other
matters, should have arisen among the bishops, which cannot easily be settled, let it be
ventilated and decided in an assembly of twelve bishops. But, if it cannot be decided
after the truth has been investigated, let it be referred to our judgment.
10 Now may Almighty God keep you under His
protection, and grant unto you to preserve by your behaviour the dignity that you have
received. Given the 12th day of August, Indiction 13.
EPISTLE LIV: TO
ALL THE BISHOPS OF THE KINGDOM OF CHILDEBERT.
Gregory to all the Bishops of Gaul who are
under the kingdom of Childebert(1).
To this end has the provision of the divine
dispensation appointed that there should be diverse degrees and distinct orders, that,
while the inferiors shew reverence to the more powerful and the more powerful bestow love
on the inferiors, one contexture of concord may ensue of diversity, and the administration
of all several offices may be properly borne. Nor indeed could the whole otherwise
subsist; unless, that is, a great order of differences of this kind kept it together.
Further, that creation cannot be governed, or live, in a state of absolute equality we are
taught by the example of the heavenly hosts, since, there being angels and also
archangels, it is manifest that they are not equal; but in power and rank, as you know,
one differs from another. If then among these who are without sin there is evidently this
distinction, who of men can refuse to submit himself willingly to this order of things
which he knows that even angels obey? For hence peace and charity embrace each other
mutually, and the sincerity of concord remains firm in the reciprocal love which is well
pleasing to God.
2 Since, then each single duty is then
salubriously fulfilled when there is one president who may be referred to, we have
therefore perceived it to be opportune, in the Churches that are under the dominion of our
most excellent son king Childebert, to give our vicariate jurisdiction, according to
ancient custom, to our brother Virgilius, bishop of the city of Arelate, to the end that
the integrity of the catholic faith, that is of the four holy synods, may be preserved
under the protection of God with attentive devotion, and that, if any contention should by
chance arise among our brethren and fellow-priests, he may allay it by the rigour of his
authority with discreet moderation, as representing the Apostolic See. We have also
charged him that, if such a dispute should arise in any cases as to require the presence
of others, he should assemble our brethren and fellow-bishops in competent number, and
discuss the matter salubriously with due regard to equity, and decide it with canonical
integrity. But if a contention (which may the Divine power avert) should happen to arise
on matters of faith, or any business come up about which there may perchance be serious
doubt, and he should be in need of the judgment of the Apostolic See in place of his own
greatness, we have directed him that, having diligently enquired into the truth, he should
take care to bring the question under our cognizance by a report from himself, to the end
that it may be terminated by a suitable sentence so as to remove all doubt.
3 And, since it is necessary that the bishops
should assemble at suitable times for conference before him to whom we have granted our
vicariate jurisdiction as often as he may think it, we exhort that none of you presume to
be disobedient to his orders, or defer attending the general conclave, unless perchance
bodily infirmity should prevent any one, or a just excuse in any case should allow his
absence. Yet let such as are unavoidably prevented from attending the synod send a
presbyter or a deacon in their stead, to the end that the things that, with the help of
God, may be decided by our vicar, may come to the knowledge of him who is absent by a
faithful report through the person whom he had sent, and be observed with unshaken
steadfastness, and that there be no occasion of excuse for daring to violate them.
4 About this also we take the precaution of
warning you, that none of you may attempt in any way to depart to places at any great
distance without the authority of our aforesaid brother and fellow-bishop Virgilius,
knowing that the orders of our predecessors, who granted vicariate jurisdiction to his
predecessors, undoubtedly lay this down.
5 Furthermore, we exhort that each one of you
give careful attention to his own office, so that he who desires to receive the reward
promised for feeding the sheep may guard the flock committed to him with carefulness and
prayer, lest the prowling wolf should invade and tear the sheep entrusted to him, and
there should be in the retribution punishment instead of reward. We hope, therefore, most
dear brethren, and we entreat Almighty God with all our prayers, that He would make you to
be fervent more and more in the constancy of His love, and grant you especially to be
retained in the peace of the Church, and in agreement together.
6 It has been reported to us that some are
promoted to sacred orders through simoniacal heresy; and we have ordered our above-written
brother and fellow-bishop Virgilius that this must be altogether prohibited; and, that
your Fraternity may know and studiously observe this, our letter to him is to be read in
your presence. Given the 12th day of August, Indiction 13.
EPISTLE LV: TO KING
CHILDEBERT.
Gregory to Childebert, king of the
Franks(2).
The letter of your Excellency has made us
exceedingly glad, testifying as it does that you are careful, with pious affection, of the
honour and reverence due to priests. For you thus shew to all that you are faithful
worshippers of God, while you love His priests with the acceptable veneration that is due
to them, and hasten with Christian devotion to do whatever may advance their position.
Whence also we have received with pleasure what you have written, and grant what you
desire with willing mind; and accordingly we have committed, with the favour of God, our
vicariate jurisdiction to our brother Virgilius, bishop of the city of Arelate, according
to ancient custom and your Excellency's desire; and have also granted him the use of the
pallium, as has been the custom of old.
2 But, inasmuch as some things have been
reported to us which greatly offend Almighty God, and confound the honour and reverence
due to the priesthood, we beg that they may be in every way amended with the support of
the censure of your power, lest, while headstrong and perverse doings run counter to your
devotion, your kingdom, or your soul (which God forbid) be burdened by the guilt of
others.
3 Further, it has come to our knowledge that
on the death of bishops some persons from being laymen are tonsured, and mount to the
episcopate by a sudden leap. And thus one who has not been a disciple is in his
inconsiderate ambition made a master. And, since he has not learned what to teach, he
bears the office of priesthood only in name; for he continues to be a layman in speech and
action as before. How, then, is he to intercede for the sins of others, not having in the
first place bewailed his own? For such a shepherd does not defend, but deceives, the
flock; since, while he cannot for very shame try to persuade others to do what he does not
do himself, what else is it but that the Lord's people remains a prey to robbers, and
catches destruction from the source whence it ought to have had a great support of
wholesome protection? How bad and how perverse a proceeding this is let your Excellency's
Highness consider even from your own administration of things. For it is certain that you
do not put a leader over an army unless his work and his fidelity have first been
apparent; unless the virtue and industry of his previous life have shewn him to be a fit
person. But, if the command of an army is not committed to any but men of this kind, it is
easily gathered from this comparison of what sort a leader of souls ought to be. But it is
a reproach to us, and we are ashamed to say it, that priests snatch at leadership who have
not seen the very beginning of religious warfare.
4 But this also, a thing most execrable, has
been reported to us as well: that sacred orders are conferred through simoniacal heresy,
that is for bribes received. And, seeing that it is exceedingly pestiferous, and contrary
to the Universal Church, that one be promoted to any sacred order not for merit but for a
price, we exhort your Excellency to order so detestable a wickedness to be banished from
your kingdom For that man shows himself to be thoroughly unworthy of this office, who
fears not to buy the gift of God with money, and presumes to try to get by payment what he
deserves not to have through grace.
5 These things, then, most excellent son, I
admonish you about for this reason, that I desire your soul to be saved. And I should have
written about them before now, had not innumerable occupations stood in the way of my
will. But now that a suitable time for answering your letter has offered itself, I have
not omitted what it was my duty to do. Wherefore, greeting your Excellency with the
affection of paternal charity, we beg that all things which we have enjoined on our
above-named brother and fellow-bishop to be done and observed, may be carried out under
the protection of your favour, and that you allow them not to be in any way upset by the
elation or pride of any one. But, as they were observed by his predecessor under the reign
of your glorious father, so let them be observed now also, by your aid, with zealous
devotion. It is right, then, that we should thus have a return made to us; and that, as we
have not deferred fulfilling your will, so you too, for the sake of God and the blessed
Peter, Prince of the apostles, should cause our ordinances to be observed in all respects;
that so your Excellency's reputation, praiseworthy and well-pleasing to God, may extend
itself all around. Given the 12th day of August, Indiction 13.
EPISTLE LVI: TO
MARINIANUS, BISHOP.
Gregory to Marinianus, Bishop of Ravenna.
Moved by the benevolence of the Apostolical
See and the order of ancient custom, we have thought fit to grant the use of the pallium
to thy Fraternity, who art known to have undertaken the office of government in the Church
of Ravenna(3). And remember thou to use it in no other way but in the proper Church of thy
city, when the sons (i.e. laity) have been already dismissed, as thou art proceeding from
the audience chamber(4) to celebrate the sacred solemnities of mass; but, when mass is
finished, thou wilt take care to lay it by again in the audience chamber. But outside the
Church, we do not allow thee to use it any more, except four times in the year, in the
litanies which we named to thy predecessor John; giving thee at the same time this
admonition; that, as through the Lord's bounty thou hast obtained from us the use of an
adornment of this kind to the honour of the priestly office, so thou strive to adorn also
the office undertaken by thee to the glory of Christ with probity of manners and of deeds.
For thus wilt thou be conspicuous for two adornments answering to each other, if with such
a vesture of the body as this the good qualities also of thy soul agree. For all
privileges also which appear evidently to have been formerly granted to thy Church we
confirm by our authority, and decree that they continue inviolate.
EPISTLE LVII: TO
JOHN, BISHOP.
Gregory to John, Bishop of the Corinthians
Now that our God, from whom nothing is
hidden, having cast out an atrocious plague of pollution from the government of His
Church(5), has been pleased to advance you to the rule thereof, there is need of anxious
precaution on your part that the Lord's flock, after the wounds and various evils
inflicted by its former shepherd, may find consolation and wholesome medicine in your
Fraternity. Thus, then, let the hand of your action wipe away the stain of the previous
contagion, so as tO suffer no traces even to remain of that execrable wickedness.
2 Let, therefore, your solicitude towards your
subjects be worthy of praise. Let discipline be exhibited with gentleness. Let rebuke be
with discernment. Let kindness mitigate wrath; let zeal sharpen kindness: and let one be
so seasoned with the other that neither immoderate punishment afflict more than it ought,
nor again laxity impair the rectitude of discipline. Let the conduct of your Fraternity be
a lesson to the people committed to you. Let them see in you what to love, and perceive
what to make haste to imitate. Let them be taught how to live by your example. Let them
not deviate from the straight course through your leading; let them find their way to God
by following you; that so thou mayest receive as many rewards from the Saviour of the
human race as thou shalt have won souls for Him. Labour therefore, most dear brother, and
so direct the whole activity of thy heart and soul, that thou mayest hereafter be counted
worthy to hear, Well done, thou goad and faithful servant: enter thou into the joy of thy
Lord (Matth. xxv. 21).
3 As you requested in your letter which we
received through our brother and fellow-bishop Andrew, we have sent you the pallium, which
it is necessary that you should so use as your predecessors, by the allowance of our
predecessors, are proved to have used it.
4 Furthermore, it has come to our ears that in
those parts no one attains to any sacred order without the giving of a consideration. If
this, is so, I say with tears, I declare with groans, that, when the priestly order has
fallen inwardly, neither will it stand long outwardly. For we know from the Gospel what
our Redeemer in person did; how He went into the temple, and overthrew the seats of them
that sold, doves (Matth. xxi. 12). For to sell cloves is to receive a temporal
consideration for the Holy Spirit, whom, being consubstantial with Himself, Almighty God
gives to men through imposition of hands. And what follows from this evil, as I have said
before, is intimated; for the seats of those who presumed to sell doves in the temple of
God fell by the judgment of God. And in truth this transgression is propagated with
increase among subordinates. For one who attains to a sacred dignity tainted in the very
root of his promotion is himself the more prepared to sell to others what he has bought.
And where then is that which is written, Freely ye have received; freely give (Matth. x.
8)? And, since the simoniacal heresy was the first to arise against holy Church, why is it
not considered, why is it not seen, that whosoever ordains any one for a price in
promoting him causes him to become a heretic? Seeing, then, that the holy universal Church
utterly condemns this most atrocious wickedness, we exhort your Fraternity in all ways to
repress, with all the urgency of your solicitude, this so detestable and so huge a sin in
all places that are under you. For, if we shall perceive anything of the kind to be done
henceforth, we will correct it, not with words, but with canonical punishment; and we
shall begin to have a different opinion of you; which ought not so to be.
5 Further, your Fraternity knows that formerly
the pallium was not given except for a consideration received. But, since this was
incongruous, we held a council before the body of the blessed Peter, Prince of the
apostles, and forbade under a strict interdiction the receiving of anything, as well for
this as for ordinations.
6 It is your duty then, that neither for a
consideration, nor for favour or the solicitation of certain persons, you consent to any
persons being advanced to sacred orders. For it is a grave sin, as we have said, and we
cannot suffer it to continue without reproof.
7 I delayed receiving the above named Andrew,
our brother and fellow- bishop, because by the report of our brother and fellow-bishop
Secundinus we learnt that he had forged letters, as to himself from us, in the proceedings
against John of Larissa(6). And, unless your goodness had induced us, we would on no
account have received him. Given the 15th day of the month of August, Indiction 13.
EPISTLE LVIII:
TO ALL THE BISHOPS THROUGHOUT HELLADIA(7).
Gregory to all bishops constituted in the
province of Helladia.
I return thanks with you, dearest brethren,
to Almighty God, who has caused the hidden sore which the ancient enemy had introduced to
come to the knowledge of all, and has cut it away by a wholesome incision from the body of
His Church. Herein we have cause both to rejoice and to mourn; to rejoice, that is, for
the correction of a crime, but to mourn for the fall of a brother. But, since for the most
part the fall of one is wont to be the safeguard of another, whosoever fears to fall, let
him give heed to this, that he afford no way of approach to the enemy, nor think that
deeds done lie hidden. For the Truth proclaims, There is nothing hidden that shall not be
revealed(Matth. x. 26). For this voice is already the herald of our doings, and He
himself, being witness, brings in all ways to public view what is done in secret. And who
may strive to hide his deeds before Him Who is both their witness and their judge? But,
since sometimes, when one thing is attended to, another is not guarded against, it behoves
every one to be watchful against all the snares of the enemy, lest, while he conquers in
one point he be vanquished in another. For an earthly enemy too, when he desires to invade
fortified places, thus employs the art of warfare. For indeed he lays ambushes latently;
but shews himself as though entirely bent on the storming of one place, so that, while
there is a running together for defence of that place where the danger is imminent, other
places about which there is no suspicion may be taken. And the result is, that he who,
when perceived, was repulsed by the valour of his opponent, obtains by stealth what he
could not obtain by fighting. But, since in all these things there is need of the aid of
divine protection, let every one of us cry to the Lord with the voice of the heart,
saying, Lord, remove not Thy help far from me; Look Thou to my defence(Ps. xxi. 20)[8].
For it is manifest that, unless He Himself should help, and defend those who cry to Him,
our enemy cannot be vanquished.
2 Furthermore, know ye that, having received
the letter of your Charity through Andrew our brother and fellow- bishop, we have
transmitted the pallium to John our brother, the bishop of the Corinthians; whom it is by
all means fitting that you should obey, especially as the order of ancient custom claims
this, and his good qualities, to which you yourselves bear testimony, invite it. For from
the account given me by certain persons I have learnt that in those parts no one attains
to any sacred order without the giving of a consideration. If this is so, I say with
tears, I declare with groans, that, when the priestly order has fallen inwardly, neither
will it be able to stand long outwardly. For we know from the Gospel what our Redeemer did
in person; how He went into the temple, and overthrew the seats of them that sold doves.
For in truth to sell doves is to receive a temporal consideration for the Holy Spirit,
whom, being consubstantial with Himself, Almighty God gives to men through imposition of
hands. And, as I have said before, what follows from this evil is intimated; for the seats
of them that presumed to sell doves in the temple of God fell by God's judgment And in
truth this transgression is propagated with increase among subordinates. For he who is
advanced to a sacred order already tainted in the very root of his promotion is himself
more prepared to sell to others what he has bought. And where is that which is Written,
Freely ye have received; freely give(Matth. x. 8)? And, since the simoniacal heresy was
the first to arise against the holy Church, why is it not considered, why is it not seen,
that whosoever ordains any one for a price in promoting him causes him to become a
heretic? And so we exhort that none of you suffer this to be done any more; or dare to
promote any to sacred orders for the favour or supplication of any person, except such a
one as the character of his life and actions has shewn to be worthy. For, if we should
perceive the contrary in future, know ye that it will be repressed with strict and
canonical punishment. Given on the 15th day of the month of August, Indiction 13.
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