POPE SAINT GREGORY THE GREAT
REGISTER OF HIS EPISTLES BOOK VII
Book
I Book II Book III Book IV Book V Book VI
Book VII Book VIII Book IX Book X
EPISTLE II: TO
COLUMBUS, BISHOP
Gregory to Columbus, Bishop of Numidia
We received at the hands of the bearer, your
deacon, the epistle of your Fraternity, in which you informed us of what had been done
among you with regard to the person of the bishop Paul. This has been done so late that he
could not now have appeared here in person. For his Excellency also, our son Gennadius the
Patrician, sent his chancellor to us with reference to the same case. But when we had
caused enquiry to be made whether he was willing to plead against him [i.e. against the
bishop Paul] before us, he replied that he had been by no means sent with this intent but
had only brought hither certain three persons from his Church who would allege many things
against him. While, then, we neither found him prepared to commence an action, nor were
moved by the quality of those persons to regard them as fit accusers of a bishop, we could
not gainsay or offer hindrance to the often before- mentioned bishop Paul, who petitioned
us in the hope of having leave given him to resort to the royal city; but we presently
allowed him according to his petition, with two others whom he should take with him, to
set forth. If, then, there have been any things that could be reasonably said against him,
the proper course would have been for him to come here at once, and for your Fraternity to
inform us of all particulars, as you have now done. For, as to your having signified to us
that you suffer from the enmities of many on account of our frequently visiting you by our
letters, there is no doubt, most reverend brother, that the good suffer from the grudges
of the bad, and that those who are intent on divine works are harassed by the oppositions
of the perverse. But, in proportion as these bad things are around you, ought you to be
more instantly occupied with the care of the government committed to you, and to watch for
the custody of the flock of Christ; and in proportion as the contrariety of unrighteous
men presses upon you, ought the care of pastoral solicitude to inflame you to be more
active, and very certain of the promised reward, to the end that you may be able to offer
to the chief Shepherd gain from the work given you to do.
EPISTLE IV: TO
CYRIACUS, BISHOP.
Gregory to Cyriacus, Bishop of
Constantinople.
We have received with becoming charity our
common sons, George the presbyter and Theodore your deacon; and we rejoice that you have
passed from the care of ecclesiastical business to the government of souls, since,
according to the voice of the Truth, faithful in a little will be faithful also in much
(Luke xvi. 10). And to the servant who administers well it is said, Because thou hast been
faithful over a few things, I will make thee ruler aver many things (Matth. xxv. 23); to
whom also it is presently said further with respect to eternal retribution, Enter thou
into the joy of thy Lord. Now you say in your letter that you had exceedingly wished for
rest. But in this you shew that you have fitly assumed pastoral responsibility, since, as
a place of rule should be denied to those who covet it, so it should be offered to those
who fly from it. And no man taketh this honour unto himself, but he that is called of God,
as was Aaron (Hebr. v. 4). And again the same excellent preacher says, If one died far
all, then all died; and Christ died for all. It remaineth that they which live should not
henceforth live unto themselves, but unto him which died for them, and rose again (2 Cor.
v. 14, 15). And to the shepherd of holy Church it is said, Simon, son of Jonas, lovest
thou me? Feed My sheep (John xxi. 17). From which words it appears that, if one who is
able refuses to feed the sheep of Almighty God, he shews that he does not love the chief
Shepherd. For if the Only-begotten of the Father, for accomplishing the good of all, came
forth from the secrecy of the Father into the midst of us, what shall we say, if we prefer
our secrecy to the good of our neighbours? Thus rest is to be desired by us with all our
heart; and yet for the advantage of many it should sometimes be laid aside. For, as we
ought with full desire to fly from occupation, so, if there should be a want of some one
to preach, we must needs put a willing shoulder under the burden of occupation. And this
we are taught by the conduct of two prophets(2), one of whom attempted to shun the office
of preaching, while the other desired it. For to the Lord who sent him Jeremias replied
saying, Ah, Lord God, I cannot speak; far I am a child (Jer. i. 6). And when Almighty God
sought for some one to preach, saying, Whom shall I send, and who will go for us? Isaias
offered himself of his own accord, saying, Here am I, send me (Isai. vi. 8). Lo, different
voices proceeded outwardly from the two, but they flowed from the same fountain of love.
2 For indeed there are two precepts of
charity; to wit, the love of God and of one's neighbour. Wherefore Isaias, wishing to
profit his neighbours by an active life, desires the office of preaching; but Jeremias,
longing to cling assiduously to the love of his Maker by a contemplative life, protests
against being sent to preach. What, then, one laudably desired the other laudably shrunk
from: the latter lest by speaking he should lose the gains of silent contemplation; the
former lest by keeping silence he should feel the loss of diligent work. But this is
nicely to be observed in both, that he who refused did not resist finally, and he who
wished to be sent saw himself previously purged by a coal from the altar; that so no one
who has not been purged should dare to approach sacred ministries, nor any one whom
heavenly grace chooses refuse proudly under a show of humility.
3 Moreover I find yon in your epistles seeking
with great longing after serenity of mind, and panting for tranquillity of thought apart
from perturbation. But I know not in what manner your Fraternity can attain to this. For
one who has undertaken the pilotage of a ship must needs watch all the more as he further
recedes from shore, so as sometimes to foresee from signs the coming storms; sometimes,
when they come, either, if they are small, to ride over them in a straight course, or, if
they swell violently, to avoid them as they rush on by steering sideways; and often to
watch alone when all who are without charge of the ship are at rest. How, moreover, having
undertaken the burden of pastoral charge, can you have serenity of thought, seeing that it
is written, Behold giants groan under the waters (Job xxvi. 5)? For, according to the
words of John, The waters are peoples (Rev. xvii. 15). And the groaning of giants under
the waters means that whoso in this world has increased in degree of power, as though in a
sort of massive size of body, feels the load of greater tribulation by so much the more as
he has taken on himself the care of ruling peoples. But, if the power of the Holy Spirit
breathes upon the afflicted mind, forthwith what was done bodily for the people of Israel
takes place with us spiritually. For it is written, But the children of Israel walked upon
dry land in the midst of the sea (Exod. xiv. 29). And through the prophet the Lord
promises saying, When thou passest through the waters. I will be with thee, and the rivers
shall not overflow thee (Isai. xliii. 2). For the rivers overflow those whom the active
business of this world confounds with perturbation of mind. But he who is sustained in
mind by the grace of the Holy Spirit passes through the waters, and yet is not overflowed
by the rivers, because in the midst of crowds of peoples he so proceeds along his way as
not to sink the head of his mind beneath the active business of the world.
4 I also, who, unworthy as I am, have come to
a place of rule, had sometimes determined to seek some place of retirement: but, seeing
the Divine counsels to be opposed to me, I submitted the neck of my heart to my Maker's
yoke; especially reflecting on this, that no hidden places whatever can save the soul
without the grace of God; and this we observe sometimes, when even saints go astray. For
Lot was righteous in the depraved city itself, and sinned on the mountain (Gen. xix.). But
why speak of these instances, when we know of greater ones? For what is pleasanter than
Paradise? What safer than Heaven? And yet man out of Paradise, and the angel from heaven,
by sinning fell. His power, then, should be sought, His grace implored, without whom we
are nowhere without fault, with whom we are nowhere without righteousness. We should,
then, take care that perturbation of thought get not the better of our minds; for it can
by no means be entirely got rid of. For whosoever is in a place of rule must needs have to
think sometimes even of earthly things, and to have a care also of external things, that
the flock committed to him may be able to subsist for accomplishing what it has to do. But
it should be most carefully seen to, that this same care pass not due measure, and that,
when lawfully admitted into the heart, it be not allowed to become excessive. Whence it is
rightly said through Ezekiel(3), Let not the priests shave their heads, nor suffer their
lacks to grow long; but palling let them poll their heads (Ezek. xliv. 20). For what are
hairs in the head by signification but thoughts in the mind? For, rising above the brain
insensibly, they denote cares of the present life, which from negligent perception, since
they come on sometimes importunely, advance as it were without our feeling them. Since,
then, all who are over others ought indeed to have outward anxieties, and yet not to
devote themselves to them exceedingly, the priests are rightly forbidden either to shave
the head or to let their locks grow long, so that they nay neither entirely cut off from
themselves carnal thoughts for the life of their subjects, nor again allow them to grow
too much. And it is also there well said, Polling let them pall their heads; meaning that
the anxieties of a temporal charge should both proceed as far as is needful, and yet
should be soon cut short, lest they grow to an immoderate length. While therefore both,
through external provision administered, the life of bodies is protected, and again
intentness of heart is not hindered through the same being immoderate, the hairs on the
head of the priest are kept to cover the skin, and cut short so as not to veil the eyes.
5 Furthermore, we have received in full faith
your letters addressed to us, and give thanks to Almighty God, who, by the mutual
confession of the faithful, guards the coat that is without seam woven from the top
throughout, that is to say His Church, in the unity of grace, from all rent of error; and
against the deluge (so to speak) of so many sins of the perishing world constructs an ark
of many planks in which the elect of Almighty God may be preserved unto life. For, when we
in our turn send the confession of our faith to you, and you shew your charity towards us,
what are we doing in holy Church but smearing the ark with pitch; lest any wave of error
enter, and kill all the spiritual as being men, and the carnal as being beasts.
6 But, when you have wisely professed a right
faith, it remains doubtless that you should keep the more warily the peace of hearts,
because of what the Truth says, Have salt in yourselves, and have peace one with another
(Mark ix. 50). And Paul the apostle admonishes, saying, Endeavouring to keep the unity of
the Spirit in the bond of peace (Ephes. iv. 3). And again he says, Follow peace with all
men, and holiness, without which no man shall see God (Hebr. xii. 14). Which peace indeed
you will then truly have with us, if you turn away from the pride of a profane name,
according to what the same teacher of the Gentiles says, O Timothy, keep that which is
committed to thy trust, avoiding profane novelties of words (1 Tim. vi. 20). For indeed it
is too bad, if these who have been made preachers of humility should glory in the elation
of a vain name, when the true preacher says, But God forbid that I should glory, save in
the crass of our Lord Jesus Christ (Gal. vi. 14.). He then is truly glorious who glories
not in temporal power, but, for the name of Christ, glories in His passion. Herein
therefore we embrace you from the bottom of our heart, herein we recognize you as priests,
if, rejecting the vanity of words, you occupy the place of holiness with holy humility.
For behold, we have been scandalized by this impious appellation, and retain in our mind
and express in words by no means slight complaints. But your Fraternity knows how the
Truth says, If thou offerest thy gift before the altar, and there rememberest that thy
brother hath ought against thee, leave there thy gift, and go thy way to be first
reconciled to thy brother, and then thou shale come and after thy gift (Matth. v. 23, 24).
Herein is to be considered, that, while every fault is done away by the offering of
sacrifice, so great is the evil of offence engendered in another's heart that from one who
has so sinned the Lord accepts not the sacrifice itself which is wont to do away sin. Take
heed then with speed to wipe off cause of offence from your heart, that Almighty God may
be able to regard as acceptable the sacrifice of your offering.
7 Furthermore, while you have truly and
accurately professed the right faith, we find that among those whom you have held to be
condemned by the most holy general synods you have condemned a certain Eudoxius; whose
name we have not found mentioned in the Latin language either in synods or in the books of
the bishops of blessed memory, Epiphanius, Augustin, or Philaster, whom we know to have
been the chief disputants against heretics(4). Now if any one of the catholic Fathers
really condemns him, we undoubtedly follow their opinion. If, however, in your synodical
epistle you have wished to condemn by name those also who, apart from the holy synods, are
condemned in the writings of the Fathers, your Fraternity has mentioned too few by many;
but if those whom the general synods reject, then too many by this one. But in the midst
of all these things it is to be remembered, that in order that we may be free to profess
the true faith and to order whatever has to be done in peace and concord, we ought to pray
incessantly for the life of our most serene lords and of their offspring, that Almighty
God would subdue barbarous nations under their feet, and grant them long and happy lives,
to the end that through a Christian empire the faith which is in Christ may reign.
EPISTLE V: TO
CYRIACUS, BISHOP.
Gregory to Cyriacus, Bishop of
Constantinople.
When in time past I represented the
Apostolic See in the royal city, I became acquainted with the good qualities of your
Holiness. And I greatly rejoice that the care of souls has been committed to you. And
though unworthy, I beseech Almighty God with all the prayers in my power that He would
even increase His grace in you, and cause you to gather gain of souls for the eternal
country. But, whereas you say that you are weak for this work that has been put upon you,
we know that the first virtue is acknowledgment of infirmity; and from this we gather that
you can fulfil well the ministry you have undertaken, that we see how, out of humility,
you acknowledge your own infirmity For we are all infirm; but he is more infirm who has
not strength to consider his infirmity. But you, most blessed brethren, are for this
reason strong, that, distrusting your own strength, you trust in the power of Almighty
God.
2 I cannot, however, express by the words of a
letter how much my heart is bound to your Charity. But I pray that Almighty God may by the
gift of His grace multiply the same charity that is between us, and may take away all
occasion of offence, lest the holy Church, united by the profession of the true faith, and
compacted by conjunction of the hearts of the faithful, should suffer any damage from
priests disputing with each other, which God forbid. I at any rate, in all that I speak,
in all that I say, against the proud conduct of certain persons, still, through the bounty
of Almighty God, never relinquish custody of inward charity; but so execute outwardly what
belongs to justice as by no means to disregard inwardly what belongs to love and kindness.
And do you also ever return my love, and guard what belongs to peace and kindness; that,
remaining of one mind, so as to allow no dissension to come in between us, we may be
better able from the very unity of our hearts to obtain what we seek from the Lord.
3 Furthermore, I commend to your Holiness
John, presbyter of Chalcedon, and Athanasius of Isauria, that no one may set you against
them by underhand misrepresentations; for I have thoroughly examined their faith, and have
found them sound in their confessions, which have also been given in writing.
4 Now may the Holy Trinity protect you with
His hand, and render you always vigilant anti careful in the custody of souls, to the end
that in the eternal retribution you may be counted worthy to be crowned, not only for your
own work, but also for the amelioration of your subjects,
EPISTLE VI: TO
MAURICIUS AUGUSTUS.
Gregory to Mauricius Augustus.
Almighty God, who has made your Piety to be
the guardian of ecclesiastical peace, preserves you by the same faith which, through unity
among priests, you preserve; and when you submit your heart humbly to the yoke of heavenly
loving-kindness, it is brought to pass by heavenly grace that you tread your enemies under
the foot of valour. For it cannot be of small advantage that, when John of holy memory had
departed this life, your Piety long hesitated, and somewhat deferred the time, while
seeking counsel in the fear of Almighty God, in order, to wit, that the cause of God might
be ordered, as it should be, with great fear(5). Whence also I think that my brother and
fellow-priest Cyriacus is proved to be exceedingly fit for pastoral rule, in that the long
deliberation of your Piety has raised him to this degree. And we all know how diligent and
how practised he has long been in the administration of ecclesiastical affairs. Whence
also I doubt not that it has been brought about by Divine ordering that one who had
administered the least things well should fitly undertake the greater, and should pass
from the charge of affairs to the government of souls. Wherefore in all our prayers we
beseech Almighty God to repay this good work to the Serenity of our lords and to their
pious offspring both in the present world and also with a perpetual recompense, and to
grant to my aforesaid brother and fellow-priest, who has been put over the Lord's flock,
to shew himself fully solicitous in the care of souls; that he may be able irreprovably
both to correct what is wrong in his subjects and to foster what is right unto further
increase; to the end that the judgment of your Piety concerning him may be approved, not
only before men, but also before the eyes of the Supernal Majesty.
2 The venerable men, George the presbyter and
Theodore the deacon, in consideration of the command of my lords and the imminence of the
winter season, I have not allowed to be delayed in this city
EPISTLE VII: TO
PETER, DOMITIAN, AND ELPIDIUS.
Gregory to Peter, Domitian, and Elpidius,
Bishops(6).
I rejoice exceedingly that you welcomed with
great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And
since we have learnt from the preaching of Paul the apostle that If one member rejoice,
all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great
exultation I rejoice with you in this thing, wherein not one member, but many members of
Christ have rejoiced. Nevertheless, so far as I have been able to consider your
Fraternity's letters on a cursory perusal, great joy has carried you away into immoderate
praise of this my brother. For you say that he has appeared in the Church like the sun, so
that you all cried out, This is the day which the lord hath made; let us rejoice and be
glad in it (Ps. cxvii. 24)(7). Yet surely this is a promise of the life to come, seeing
that it is said, The righteous shall shine forth as the sun (Matth. xiii. 43; Wisd. iii.
7). For, in whatsoever virtue any one may excel, how can he shine forth as the sun while
still in the present life, wherein The corruptible body presseth down the saul, and the
earthly tabernacle weigheth down the mind that museth upon many things (Wisd. ix. 15);
wherein We see another law in our members warring against the law of our mind, and
bringing us into captivity by the law of sin which is in our members (Rom. vii. 23);
wherein Even in ourselves we have the answer of death, that we should not trust in
ourselves (2 Cor. i. 9); wherein also the Prophet cries aloud, Fear and trembling are
canto upon me, and darkness hath covered me (Ps. liv. 6)(8)? For it is written also, A
wise man abideth as the sun; a fool changeth as the moan (Ecclus. xxvii. 12); where the
comparison of the sun is not applied to the splendour of his brightness, but to
perseverance in well-doing. But the good beginning of his ordination could not as yet be
praised by you with regard to perseverance. And as to your saying that you cried out, This
is the day which the Lord hath made, you ought to have considered of whom this is said.
For what comes before is this; The stone which the builders refused, the same is made the
head-stone of the corner. This is the Lord's doing, and it is marvellous in our eyes (Ps.
cxvii. 22)(9). And with regard to this same stone it is forthwith added, This is the day
which the Lord hath made. For He who for strength of building is said to be a stone, for
the grace of illumination is called the Day, being also made, because He became incarnate.
In Him we are enjoined to rejoice and be glad, because He has overcome in us the darkness
of our error by the light of His excellence. In praise of a creature, then, that
expression ought not to have been used which is suitable to the Creator alone.
2 But why should I find fault with these
things, knowing as I do how joy carries away the mind? For your charity engendered in you
great gladness, which gladness of heart the tongue applauding followed. This being so, the
praise which charity found to hand cannot now be called a fault. But to me concerning my
most holy brother there should have been briefly said what I might accept with
satisfaction, seeing that I knew him to be one who has long given to me especially this
proof of his greatness; that, having been occupied in so many affairs of ecclesiastical
administration, he has kept a tranquil heart in the midst of turbulent throngs, and always
restrained himself with a gentle bearing. And this indeed is no small commendation of a
great and unshaken mind, not to have been perturbed among the perturbations of business.
3 Furthermore, your Fraternity should be
instant in continual prayers, that Almighty God may guard in our aforesaid brother and
fellow-priest what has been well begun, and ever lead him on to what is better still. This
should ever be the prayer of you, most holy ones, and of the people subject to him. For
the deserts of rulers and peoples are so connected with each other that often the lives of
subjects are made worse from tile fault of those who are over them, and often the lives of
pastors fall off from the ill desert of peoples. For that the evil doings of one who is
over others does very great harm to those who are under him the Pharisees are evidence, of
whom it is written, Ye shut up the kingdom of heaven against men. For ye neither go in
yourselves, neither suffer ye them that are entering to go in (Matth. xxiii. 13). And that
the fault of peoples does much harm to the life of pastors we perceive in what David did
(2 Kings ii. 24). For he, praised by the testimony of God, he, conscious of heavenly
mysteries, being inflated by the turnout of hidden elation, sinned in numbering the
people; and yet the punishment fell upon the people for David's sin. Why was this? Because
in truth according to the desert of subject peoples are the hearts of rulers disposed. Now
the righteous Judge rebuked the fault of the sinner by visitation on those on account of
whom he sinned. But, because he himself, waxing proud of his own will, was not free from
fault, he himself also received punishment of his fault. For the fierce wrath, which smote
the people bodily, prostrated also the ruler of the people with inmost sorrow of heart.
Consider therefore these things mutually; and, even as he who is put over you and over the
people should intercede for all, so should all of you pray for his conversation and
manners, that before Almighty God both you may profit by imitation of him, and he may be
aided by your deserts. Further, let us all with one accord pray continually with great
weeping to the utmost of our powers for out most serene lords and their pious offspring,
that protecting heavenly grace may guard their lives, and subdue the necks of the nations
to the Christian empire.
EPISTLE XI: TO
RUFINUS, BISHOP OF EPHESUS.
Gregory to Rufinus, &c.
The charity of your acts of friendship in
the past has moved us to visit your Fraternity with the present letter. For we have been
refreshed with great joy by learning from reports given us of your health that all is well
with you. But, while this is so, we implore Almighty God, that as in the present life,
which is as it were a shadow of the future one, He has granted you to rejoice in the
transitory welfare of your body, so in that heavenly country wherein is true life He may
cause us to give thanks and rejoice with a common exultation for the perfected salvation
of your soul. Now the bearer of this, desiring to be commended to you by a letter from us,
having been asked by us whether he had learnt letters as becomes a clerk, replied that he
was ignorant of them. What further commendation, then, with regard to him I should give to
your Fraternity I know not; except that you should be solicitous about his soul, and watch
over him with pastoral zeal, so that, as he cannot read, your tongue may be a book to him,
and that in the goodness of your preaching and work he may see what to follow. For the
living voice usually draws the heart more closely than perfunctory reading. But, while, as
his master, you supply him inwardly with this spiritual teaching, let not outward care for
him also be wanting, that by its aid he come to long for spiritual things, and lest, if
such aid is slighted, you should no longer have one to preach to.
EPISTLE XII: TO
RESPECTA, ABBESS.
Gregory to Respecta, Abbess of Massilia
(Marseilles) in Gaul.
The demand of a pious wish ought to be
accomplished by a consequent result, that so the benefit demanded may be validly attained,
and sincerity of devotion may laudably shine forth. Accordingly to the monastery
consecrated to the honour of Saint Cassian wherein you are selected to preside--in
accordance with the petition of our children Dynamius and Aureliana, who are shewn, in
their religious devotion, to have united it to the house in their possession by connecting
the buildings--we have seen fit to allow these privileges:--We appoint that on the death
of the abbess of the aforesaid monastery, not a stranger, but one whom the congregation
may choose for itself from among its own members, shall be ordained; whom (provided
however that she be judged worthy of this ministry) the bishops of the same place shall
ordain. Further, with regard to the property and management of the same monastery, we
decree that neither bishop nor any ecclesiastic shall have any power; but appoint that
these things shall in all respects pertain to the charge of thy Solicitude, or of her who
may be abbess in the same place after thee. If on the day of the Saint's anniversary, or
of the dedication, of the aforesaid monastery the bishop should resort thither for
celebrating the sacred solemnities of mass, still his office must be so executed that his
chair be not placed there, except on the aforesaid days while he is celebrating there the
solemnities of mass. And when he departs, let his chair be at the same time removed from
the same oratory. But on all other days let the offices of mass be performed by the
presbyter whom the same bishop may appoint
2 Furthermore, with regard to the life and
deeds of the handmaidens of God, or of the abbess who may be constituted in the
above-written monastery, we enjoin on the bishop, in the fear of God, to devote careful
attention to them; so that, if any of those who dwell there, her fault demanding it, ought
to be subjected to punishment, he may himself visit the offence according to the vigour of
the sacred canons. These things, then, being by us ordained and granted, do thou, in the
ordering of thy congregation, study to shew thyself so earnestly attentive in all respects
that the malice of the malignant foe may find nothing there that can be contaminated. All
these things, therefore, embraced in this paper of injunctions, we ordain to be observed,
under Christ's protection, in all respects and by all persons for ever in thy monastery,
to the end that the benefits of the privileges allowed may always continue firm and
inviolate. The month of November, Indict. 15.
EPISTLE XIII: TO
FORTUNATUS, BISHOP.
Gregory to Fortunatus, Bishop of Fanum(1).
As it is reprehensible and deserving of
punishment for any one to sell consecrated vessels except in cases sanctioned by law and
the sacred canons, so it is not a matter for reproach or penalty if they should be
disposed of with a compassionate purpose for the redemption of captives. Since, then, we
find from the information given us by your Fraternity that you have borrowed money for the
redemption of captives, and have not the means of repaying it, and on this account desire,
with our authority, to dispose of some consecrated vessels,--in this case, seeing that the
decrees of both the laws and the canons approve, we have thought fit to lend our approval,
and grant you leave to dispose of the consecrated vessels. But, lest their sale should
possibly lead to any ill-feeling against yourself, they ought to be disposed of, up to the
amount of the debt, in the presence of John our defensor, and their price should be paid
to the creditors, to the end that, the business being completed with observance of this
kind, neither may the creditors feel loss from having lent the money, nor your Fraternity
sustain ill-will now or at any future time.
EPISTLE XV: TO
GEORGE, PRESBYTER.
Gregory to George, Presbyter, and to
Theodore, deacon, of the Church of Constantinople.
Mindful of your goodness and charity, I
greatly blame myself, that I gave you leave to return so soon: but, since I saw you
pressing me importunately once and again for leave to go, I considered that it might be a
serious matter for your Love to tarry with us longer. But, after I had learnt that you had
lingered so long on your journey owing to the winter season, I confess that I was sorry
that you had been sent away so soon. For, if your Love was trouble to accomplish your
intended journey, it had been better that you had lingered with me than away from me.
2 Moreover, after your departure I learnt from
information given me by my most beloved sons the deacons that your Love had said that our
Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there
acknowledged Him as God, and delivered them from the pains due to them. With regard to
this subject I desire that your Charity should think very differently. For, when He
descended into hell, He delivered through His grace those only who both believed that He
should come and observed His precepts in their lives. For it is evident that after the
incarnation of the Lord no one can be saved, even of those who hold His faith, who have
not the life of faith; since it is written, They acknowledge that they know God, but in
deeds they deny Him (Tit. i. 16). And John says, He that saith that he knows Him, and
keepeth not His commandments, is a liar (1 John ii. 4). James also, the brother of the
Lord, writes saying, Faith without works is dead (Jam. ii. 20). If, then, believers now
are not saved without good works, while the unbelieving and reprobate without good action
were saved by our Lord descending into hell, then the lot of those who never saw the
incarnation of the Lord was better than that of these who have been born after the mystery
of His incarnation. But what fatuity it argues to say or think this the Lord Himself
testifies to His disciples, when He says, Many kings and prophets have desired to see the
things which ye see, and have not seen them (Matth. xiii. 17; Luke x. 24). But, that I may
not detain your Love with argument of my own, learn what Philaster, in the book which he
wrote about heresies, says about this heresy. His words are these; "They are heretics
who say that the Lord descended into hell, and announced himself after death to all who
were already there, so that in acknowledging Him there they might be saved; seeing that
this is contrary to the prophet David where he says, But in hell who shall acknowledge
thee (Ps. vi. 6)? And to the Apostle; As many as have shined without law shall perish
without law (Rom. ii. 12)." And with his words the blessed Augustine also agrees in
the book which he wrote about heresies.
3 Considering, therefore, all these things,
hold ye nothing but what the true faith teaches through the Catholic Church: namely, that
the Lord in descending into hell rescued from infernal durance those only whom while
living in the flesh He preserved through His grace in faith and good conduct. For in that
which He says in the Gospel, When I shall be lifted up from the earth, I will draw all to
myself (John xii. 32), He means all that are elect. For one could not be drawn to God
after death who had separated himself from God by evil living. May Almighty God keep you
under His protection, that, wherever ye are, ye may feel in soul and body the aid of His
grace.
EPISTLE XVII: TO
SABINIANUS, BISHOP.
Gregory to Sabinianus, Bishop of Jadera(2).
If thou hadst been at pains to weigh with
careful consideration the rule of ecclesiastical administration and the order of ancient
custom, neither would any fault of unlawful presumption have crept in upon thee, nor would
others have incurred danger by occasion of thy sin. Now there is no doubt that thou wast
aware how that, certain things having come to our ears about Maximus which were no Slight
bar to his advancement to the priesthood, we had not given our assent to it, and that it
was our will that he should not attain to what he strove after till there had been
adequate satisfaction concerning the things that were said. But, when thou oughtest by all
means to have observed this, it came rather to pass that he, snatching at the episcopate
with the greediness of a blind mind, inclined thee unwarily to favour him in spite of our
prohibition. But, lest even then the things that had been reported to us should remain
unexamined, he was summoned to come hither by letters from us. And, when he was so
perversely inclined as to defer doing so, we took care to admonish him in repeated
letters, under pain of interdiction from communion, to make haste to come to us for his
purification, putting aside all excuses: but he chose rather to submit to excommunication
than to evince obedience. Whence the result is (awful to be said), that the pravity of his
perverse disposition involves others in his own perdition. Now however, inasmuch as we
have learnt that thou dissentest from his wickedness, we exhort thee by the present
writing (that so it may profit thy soul to have severed thyself, even though late, from
him) that thou henceforth neither communicate with him nor make mention of his name in the
sacred solemnities of mass; and also that thou defer not coming to us without delay, yea
and bring others with thee too, such as thou canst, whether bishops or other religious
persons, so that (the cause being thoroughly examined), both your absolution, should the
case require it, may fittingly and decently ensue, and that those who have fallen into the
sin of the like temerity may be recalled to the way of salvation, with the help of the
blessed Peter, Prince of the apostles, by an arrangement well-pleasing to Christ.
Moreover, let any bishop or religious person that may come to us know that he will sustain
no prejudice or injustice, but that all will be arranged so as to please our Redeemer
after full ascertainment of the truth; to the end that even from our way of ordering the
matter, with the Lord's approval, it may appear to all that we are not moved by private
grudge against any man, but by zeal for God and for the adjustment of ecclesiastical
order.
EPISTLE XIX: TO
MARINIANUS, ARCHBISHOP.
Gregory to Marinianus, Archbishop of
Ravenna(3).
Your Fraternity has been long aware after
what manner the Church of Ariminum has been hitherto deprived of pastoral government by
reason of the known bodily affliction of the priest who was ordained by us(4). Now we,
moved by the prayers of the inhabitants of that place, having frequently exhorted him to
return with the help of the Lord to his Church, if he should feel himself relieved from
this affliction of the head whereby he was kept away, he has been expected now for four
years since the leave of absence given him. And, when at the instance of clergy and
citizens who have come from thence anti urged us with entreaties, we urgently exhorted him
to return with them, the Lord helping him, if able to do so, he begged of us by a
supplication in writing(5), that, inasmuch as by reason of this affliction wherewith he is
held he can in no wise rise to the government of the same Church, or to the office
undertaken by him, we should ordain a bishop to this same Church. Hence, seeing that the
charge laid upon us of caring for all the Churches constrains us to see that pastoral
guardianship be no longer wanting to the flock of the faithful, and being compelled by
their entreaties, and by his renunciation on the ground of his own inability, we have
resolved that a bishop should be ordained to this same Church of Ariminum: and, having
issued our precept according to custom, we have not failed to admonish the clergy and
people of the same Church, to the end that they may concur with concordant provision to
choose for themselves a prelate(6). We therefore exhort your Fraternity that him whom all
with one consent shall choose (as they themselves also have requested leave to do) you
cause to be summoned before you; and test him by cautious enquiry on all sides. And if, by
favour of the Lord, none of the things that are punished with death in the text of the
Heptateuch are found in him, and if, on the report of trustworthy persons, his life should
approve itself to you, send him to us with the certification of his election, adding your
own letter of testification, to the end that a prelate of this same Church may, under the
ordering of the Lord, be by us consecrated.
EPISTLE XX: TO THE
CLERGY AND PEOPLE ARIMINUM(7).
Gregory to the Clergy, &c.
Our pastoral charge constrains us to succour
with anxious consideration any Churches that are deprived of the government of a priest.
Accordingly, inasmuch as your Church has long been deprived of pastoral rule from the
malady, as you know, of its own priest, we, moved by your entreaties, have not failed to
admonish the said bishop, that, if he should feel himself recovered from that malady, he
should resume the ministry of the priesthood undertaken by him. And be, having been again
and again warned by us, has now under the pressure of the same malady intimated by a
supplication addressed to us in writing that by reason of this malady he can by no means
rise to the government of the said Church or to the office undertaken by him. We
therefore, compelled by the hopeless condition of this same person, have held it necessary
to take thought for the setting in order of your Church. We exhort, then, that all of you,
with one consent, without noise or disturbance, choose with the help of the Lord such a
priest to preside over you as may not be disapproved by the venerable canons, and also be
found worthy of so great a ministry. And let him, when required, come to us to be
ordained, with the solemnity of a decree attested by the subscriptions of all and followed
up by the written approval of the visitor(8), to the end that your Church, by the Lord's
ordering, may have its own priest.
2 We desire also that him whom your unanimity
may have chosen you take without delay to our brother and fellow- bishop Marinianus at
Ravenna(9), that, having been thoroughly examined and tested by him, he may be supported
by his testimony also when he comes to us.
EPISTLE XXIII:
TO FORTUNATUS AND ANTHEMIUS(9a).
Gregory to Fortunatus, bishop, and
Anthemius, guardian (defensori).
Catellus, the bearer of these presents, has
informed us that his sister, who had been betrothed to one Stephen, has, through divine
mercy moving her, been converted(1) in a monastery at Naples, and that the same Stephen
improperly detains a house and some other things belonging to her. And, inasmuch as legal
decrees (Caus. 17, q. 2, c. 28) have appointed that a betrothed woman, should she wish to
be converted, shall suffer no loss whatever, let thy Fraternity, together with Anthemius
the subdeacon, endeavour by diligent enquiry to investigate the truth. And it; as we have
been informed, you find that the Stephen above-named is keeping a house or anything else
unjustly, let him be urgently warned by your exhortation to restore without any delay or
altercation what he unduly detains, and not to defer under any kind of excuse the
restitution of what is not his own. And if perchance you find him neglect your
exhortation, notify this to us, giving also an accurate account of the facts of the case,
to the end that, when the merits of the case are known, he may be forced by other means,
in accordance with equity, to make the restitution which he scorns to make of his own
accord out of regard to honesty. Commending the bearer of these presents to thy
Fraternity, we exhort thee to allow him no longer to suffer from delay on this account.
EPISTLE XXV: TO
GREGORIA.
Gregory to Gregoria, Lady of the Bed-chamber
(cubicularioe) to Augusta.
I have received the longed for letters of
your Sweetness, in which you have been at pains all through to accuse yourself of a
multitude of sins: but I know that you fervently love the Almighty Lord, and I trust in
His mercy that the sentence which was pronounced with regard to a certain holy woman
proceeds from the month of the Truth with regard to you: Her sins, which are many, are
forgiven her, for she loved much (Luke vii. 47). And how they were forgiven is shewn also
by what follows afterwards; that she sat at the Lord's feet, and heard the word from His
mouth (Luke x. 39)(2). For, being rapt in the contemplative, she had transcended the
active life, which Martha her sister still pursued (Ib. 40). She also sought earnestly her
buried Lord, and, stooping over the sepulchre, found not His body. But, even when the
disciples went away, she remained standing before the door of the sepulchre, and whom she
sought as dead, Him she was counted worthy to see alive, and announced to the disciples
that He had risen again. And this was by the wonderful dispensation of the loving-kindness
of God, that life should be announced by a woman's mouth, because by a woman's mouth had
been the first taste of death in Paradise. And at another time also, with another Mary,
she saw the Lord after His resurrection, and held His feet. Bring before your eyes, I pray
you, what hands held whose feet. That woman who had been a sinner in the city, those hands
which had been polluted with iniquity, touched the feet of Him who sits at the right hand
of the Father above all the angels. Let us estimate, if we can, what those bowels of
heavenly loving-kindness are, that a woman who had been plunged through sin into the
whirlpool's depth should be thus lifted high on the wing of love through grace. It is
fulfilled, sweet daughter, it is fulfilled, what was promised to us by the prophetic voice
concerning this time of the holy Church: And in that day the house of David shall be an
open fountain for ablution of the sinner and of her that is unclean (Zach. xiii. 1). For
the house of David is an open fountain for ablution to us sinners, because we are washed
from the filth of our iniquities by mercy now disclosed through the son of David our
Saviour.
2 But as to what thy Sweetness has added in
thy letters, namely that thou wilt continue to be urgent with me till I write that it has
been revealed to me that thy sins are forgiven, thou hast demanded a difficult, nay even
an unprofitable thing; difficult indeed, because I am unworthy of having a revelation made
to me; but unprofitable, because thou oughtest not to become secure about thy sins, except
when in the last day of thy life thou shall be able no longer to bewail them. But, until
that day comes, thou oughtest, ever suspicious and ever fearful, to be afraid of faults,
and wash them with daily tears. Assuredly the apostle Paul had already ascended into the
third heaven, had also been caught up into Paradise, and heard secret words which it was
not lawful for a man to speak (2 Cor. xii. 2, &c.), and yet, still fearful, he said, I
keep under my body, and bring it into subjection, lest that by any means, while preaching
to others, I myself should become a castaway (1 Cor. ix. 27). One who is caught up into
heaven still fears; and shall one whose conversation is still on earth desire already not
to fear? Consider, most sweet daughter, that security is wont to be the mother of
carelessness. Thou oughtest not, then, in this life to have security, whereby thou mayest
be rendered careless. For it is written, Happy is the man that is always afraid (Pray.
xxviii. 14). And again it is written, Serve the Lord in fear, and rejoice unto him with
trembling (Ps. ii. 11). In short, then, it must needs be that in the time of this life
trembling possess your soul, to the end that it may hereafter rejoice without end through
the joy of security. May Almighty God fill your soul with the grace of His Holy Spirit,
and, after the tears which you daily shed in prayer, bring you to eternal joys.
EPISTLE XXVI: TO
THEOCTISTA, PATRICIAN(3).
Gregory to Theoctista, &c.
That your Excellency, though placed in so
great a tumult of affairs, is full of the fruitfulness of the sacred word, and incessantly
pants after eternal joys, for this I give great thanks to Almighty God, in that in you I
see fulfilled what is written of the elect fathers, But the children of Israel walked on
dry land through the midst of the sea (Exod. xv. 19). But on the other hand, I am come
into the depth of the sea, and the storm hath overwhelmed me (Ps. lxviii. 3)(4). But you,
as I see, walk with dry feet through the waves of secular affairs to the country of
promise. Let us give thanks, then, to that Spirit who lifts up the hearts which He fills;
who amid the tumults of men makes a solitude in the soul; and in whose presence there is
no place, wherein a soul moved by compunction can be, which is not a secret one. For you
inhale the odour of eternal sweetness, and so ardently love the bridegroom of your soul as
to be able to say with the heavenly bride, Draw me after thee; we run in the odour of
thine ointments (Cant. i. 3). But in the letters of your Excellency I find this
deficiency; that you have been unwilling to tell me about your most serene mistress, how
studiously she reads, or how she is moved by compunction in her reading. For your presence
ought to be of great advantage to her, that amid the billows of affairs under which she
continually suffers and by which, whether she will or no, she is drawn abroad, she may be
recalled inwardly to the love of the heavenly country. And this also you ought to
investigate, as often as tears are given her for her soul, whether her compunction arises
still from fear, or whether now from love(5).
2 For there are two kinds of compunction, as
you know: one that is afraid of eternal pains, the other that sighs for heavenly rewards;
since the soul that is athirst for God is first moved to compunction by fear, and
afterwards by love. For in the first place it is affected to tears because, while
recollecting its evil doings, it fears to suffer for them eternal punishments. But, when
fear has died away in the anxiety of a long sorrow, a certain security has birth from a
sense of pardon; and the mind is enflamed with love of heavenly joys. And one who
previously wept for fear of punishment begins afterwards to weep most bitterly for being
kept back from the kingdom. For the soul contemplates what are those choirs of angels,
what is the very society of blessed spirits, what the vision of the inward brightness of
God; and laments more for the lack of unending good than it wept before when it feared
eternal evil; and thus it comes to pass that the compunction of fear, when perfected,
draws the mind to the compunction of love. All this is well described in the sacred and
true history, understood figuratively, which says, Axa the daughter of Caleph sighed
sitting on an ass. And her father said to her, What wouldest than? Who answered, Give me a
blessing, Thou hast given me a South and dry land; give me also a watered land. And her
father gave her the upper springs, and the nether springs (Josh. xv. 18)(6). For indeed
Axa sits on an ass, when the soul presides over the irrational motions of the flesh. And
sighing she seeks a watered land from her father, because the grace of tears is to be
sought with great longing from our Creator. For there are some who have already freely
received the gift of speaking in behalf of justice, of protecting the oppressed, of giving
of their own to the needy, of having ardour of faith, but have not yet the grace of tears.
These, that is to say, have a South and dry land, but still need springs of water;
because, while they are occupied in good works, wherein they are great and fervent, they
have still sore need (either from fear of punishment, or from love of the heavenly
kingdom) to lament the sins which they cannot be without while they live. But since, as I
have said, there are two kinds of compunction, her father gave her the upper springs and
the nether springs. For the soul receives the upper springs, when she afflicts herself in
tears for desire of the heavenly kingdom; but she receives the nether springs, when she
shudders with weeping at the punishments of hell. And indeed the nether springs are given
first, and the upper springs afterwards. But, because the compunction of love is far above
the other indignity, there was need for the upper springs to be mentioned first, and the
nether springs afterwards. You then, who through the operation of the Almighty Lord know
by experience both kinds of compunction, ought anxiously to try to discover day by day how
much you are profiling your most serene mistress by your words.
3 Further, I beg you to take especial care to
instruct in good morals the little lords whom you are bringing up, and to admonish the
glorious eunuchs who are appointed to attend them that they should speak to them such
things as may move their minds to mutual charity between themselves and to gentleness
towards subjects; lest, if they should conceive now any grudge against each other, it
should break out openly hereafter. For in truth the words of those who bring up children
will be either milk, if they are good, or poison if they are evil. Let them therefore so
speak now to the little ones that the latter may shew hereafter what good words they had
sucked from the months of those who nursed them.
4 Furthermore, my beloved son, Sabinianus the
deacon, has brought thirty pounds of gold, sent by your Excellency to be given for the
redemption of captives and for distribution to the poor; with regard to which I rejoice,
but tremble for myself, seeing that I shall have to render an account before the
tremendous Judge, not only of the substance of Saint Peter, Prince of the apostles, but
also of your possessions. But to you may Almighty God return heavenly things for earthly,
and eternal for temporal. I have now to inform you that from the city of Crotona, which,
lying on the Adriatic Sea in the land of Italy, was taken last year by the Lombards, many
noble men and many noble women were led away captive, and children were parted from their
parents, parents from their children, husbands from their wives, and wives from their
husbands; of whom some have already been redeemed. But, because of the heavy prices put
upon them, many have remained so far in the hands of those most abominable Lombards. But I
sent at once for their redemption a moiety of the money sent by you. Out of the other
moiety I have arranged for the purchase of bed-clothes for the handmaidens of God whom you
in Greek language call monastriae; seeing that they suffer from grievous bareness in their
beds during the very severe cold of this winter; there being many of them in this city.
For, according to the official list of them, they are found to be three thousand in
number. They do indeed receive fourscore pounds a year from the possessions of Saint
Peter, Prince of the apostles. But what is this for so great a multitude, especially in
this city, where everything is so dear? Their life, moreover, is such, and strict to such
a degree in tears and abstinence, that we believe that, but for them, not one of us could
have subsisted for so many years in this place among the swords of the
Lombards.
5 Furthermore, I send you, as a blessing from
Saint Peter the apostle, a key from his most sacred body; with respect to which key the
miracle has been wrought which I now relate. A certain Lombard, having found it on his
entrance into a city in the parts beyond the Po, and, paying no regard to it as Saint
Peter's key, but wishing to make something of it for himself in that he saw it to be of
gold, took out a knife to cut it. But presently seized by a spirit, he plunged the knife
wherewith he had thought to cut it into his own throat, and in the same hour fell down
dead. And when Autharith, king of the Lombards(7), and many others belonging to him came
to the place, and he who had stabbed himself was lying apart in one place dead, and this
key on the ground in another, exceeding fear came upon all, so that no one ventured to
lift this same key from the ground. Then a certain Lombard who was a Catholic, and known
to be given to prayer and almsgiving, Minulf by name, was called, and himself lifted it
from the ground. But Autharith, in consideration of this miracle, made another golden key,
and sent it along with this to my predecessor of holy memory, declaring what kind of
miracle had through it occurred. I have taken thought, then, to send your Excellence this
key, through which Almighty God cut off a proud and faithless man, that through it you who
fear and love Him may be enabled to have both present and eternal welfare.
EPISTLE XXVII:
TO ANASTASIUS, BISHOP.
Gregory to Anastasius, Bishop of Antioch.
I have received through the hands of our
common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in
which the words have flowed not from your tongue but from your soul. And it is not
surprising that one speaks well who lives perfectly. And, since you have learnt, through
the Spirit teaching you in the school of the heart, the precepts of life--to despise all
earthly things and to speed to the heavenly country,--in proportion as you have advanced
in good you think what is good of others. But, when I heard many things said in the
letters of your Blessedness in praise of me, I understood your intention; how that you
wished to describe not what I am, but what I ought to be. But as to your saying that I
ought to remember my manner of life, and on no account give place to the malignant spirit
who seeks to sift souls, I indeed recollect myself to have been always of bad manner of
life, and hasten to overcome and put an end to this my manner of life, if I can. If
however, as you believe, I have had anything good in me, I trust in the help of Almighty
God that I have not forgotten it. But your Holiness, as I see, by the words of sweetness
at the beginning and the words that follow, has wished your letter to be like a bee, which
carries both honey and a sting, satiating me with the honey and piercing me with the
sting. But meanwhile I return to meditation on the words of Solomon, That better are the
wounds of one that loves than the kisses of a flattering foe (Prov. xxvii. 6). Thus, as to
your saying that we ought not to give occasion of offence for no cause at all, this is
what your son, our most pious lord (for whose life we ought continually to pray) has
already written repeatedly; and what he says out of power I know that you say out of love.
Nor do I wonder that you have made use of imperial language in your letters, since there
is a very close relationship between love and power. For both presume in a princely way;
both ever speak with authority.
2 And indeed on the receipt of the synodical
epistle of our brother and fellow-bishop Cyriacus it was not worth my while to make a
difficulty on account of the profane title at the risk of disturbing the unity of holy
Church: but nevertheless I took care to admonish him with respect to this same
superstitious and proud title, saying that he could not have peace with us unless he
corrected the elation of the aforesaid expression, which the first apostate invented. You,
however, ought not to say that this is a matter of no consequence, since, if we bear it
with equanimity, we are corrupting the faith of the Universal Church; for you know how
many not only heretics but heresiarchs have issued from the Constantinopolitan Church.
And, not to speak of the injury done to your dignity, if one bishop is called Universal,
the Universal Church comes to ruin, if the one who is universal falls. But far, far be
this levity from my ears. Yet I trust in Almighty God that what He has promised He will
soon fulfil; Whosoever exalteth himself shall be humbled (Luke xiv. 11).
3 So much, in the midst of many occupations. I
have briefly replied to what you have said in your letters: for what I ought not just now
to express in writing remains imprinted on my mind. I beg your Blessedness always to
recall me to your memory in your holy prayers, that so your intercessions may rescue me
from temporal and eternal ills. Pray moreover zealousy and fervently for the most serene
lord the Emperor; for his life is very necessary for the world. I refrain from saying
more, for I doubt not that you know.
EPISTLE XXVIII:
TO THEODORE, PHYSICIAN.
Gregory to Theodore, Physician at
Constantinople.
My most beloved son the deacon
Sabinianus(8), on his return to me, brought me no letter from your Glory; but he conveyed
hither what had been sent for the poor and captives; whence I understood the reason. It
was that you would not speak by letters to a man, having by a good deed made your address
to Almighty God. For this same deed of yours has a voice of its own, which calls to the
secret ears of God, as it is written, Hide thy alms in the bosom of the poor, and it shall
entreat for thee (Eccles. xxix. 15). And indeed to me, I confess, it is sad to expend what
is not my own, and to add to the accounts which I keep of the substance of the Church
those also of the property of my most sweet son the lord Theodore. And yet I rejoice with
your benignity that you carefully attend to and observe what the Truth says; Give alms,
and behold, all things are clean unto you (Luke xi 41); and this which is written, Even as
water quencheth fire, so alms quench sin (Ecclus. iii. 33). Paul the apostle also says,
Let your abundance supply their want, that their abundance also may be a supply to your
want (2 Cor. viii. 14). Tobias admonishes his son, saying, If thou hast much, give
abundantly; but if thou hast little, of that little impart willingly (Tob. iv. 9). You
therefore observe all these precepts: but we beg you to pray for us, lest we should
dispense the fruits of your labours indiscreetly, and not as need requires; lest from that
whereby you diminish sins we should heap up sins. Now may Almighty God keep you under His
protection, and so grant you human favour in an earthly court as to bring you after a long
life to the eternal joys of a heavenly court.
2 We send you as the benediction of Saint
Peter, Prince of the apostles, whom you greatly love, a key from his most sacred body, in
which is enclosed iron from his chains, that what bound his neck for martyrdom, may loose
yours from all sins.
EPISTLE XXX: TO
NARSES, THE RELIGIOUS (Narsae relegioso)(9)
Gregory to Narses, &c.
When I was sending Romanus the guardian
(defensorem) to the royal city, he sought long your letters, but they could not be found:
2 but afterwards they were found among many
letters from other persons, your Sweetness, therein telling me of your afflictions and
tribulations of spirit, and making known the oppositions to you of bad men. But, I pray
you, in all this recall to your mind what I believe too that you never forget, That all
who will live godly in Christ stiffer persecution. (2 Tim. iii. 12). And with regard to
this I confidently say that you would live less godly if you suffered persecution less.
For let us hear what else the same teacher of the Gentiles says to his disciples;
Yourselves know, brethren, our entrance in unto you, that it was not in vain; for we lead
before suffered and been shamefully entreated (1 Thess. ii. 1). Lo, most sweet son, the
holy preacher declared that his entrance would have been of no effect, if he had not been
shamefully entreated; and thy Charity wishes to say good things, but refuses to endure
evil things. Wherefore thou must needs gird thyself up more tightly in the midst of
adverse circumstances, that adversity itself may the more increase thy desire for the love
of God and thy earnestness in good works. So the seeds of harvests germinate the more
fruitfully for being covered over with frost; so fire is kept down by a blast, that it may
grow greater. I know indeed that from the perverse speeches of so many evil tongues thou
endurest a violent storm, and bearest in thy soul billows of contradictions. But remember
what the Lord says by the Psalmist, I heard thee in the secret place of storm; I proved
thee at the waters of contradiction (Psal. lxxx. 8) (9a). For, if in the midst of them
that contradict thou doest the things that are of God, then thou art proved a true worker.
3 Further, your most sweet Charity has written
to me that I should write something in the way of admonition to the monasteries which,
through your prayers and influence, have been instituted by our son the lord Paul. But, if
they are vessels of God, I know that they have through the grace of compunction a fountain
of wisdom within, and ought not to take in the little drops of my dryness. Further, your
perfect wisdom recollects that in Paradise there was no rain, but a fountain ascended from
the midst of Paradise to water the face of the ground. Those souls, then, that through the
grace of compunction have a fountain in themselves have no need of rain from another's
tongue.
4 Further, you inform me in your letter of the
passing away of the lady Esychia (1); and I rejoiced with great exultation that that good
soul, which laboured in a foreign country, has arrived happily at its own. Further, greet
in my behalf my glorious daughters, the lady Dominica and the lady Eudochia. But, inasmuch
as I hear that it is now a long time since the aforesaid lady Dominica was made a
prioress, let your Charity watch over her in this regard; that, as she is no longer
compelled to serve in the toil of an earthy court, she may fly perfectly from all noises
of this world, devote herself entirely to God, and leave no part of herself outside
herself; but that she also gather together as many souls as she can to the service of her
Creator, that their minds through her word may receive the grace of compunction, and that
she herself may so much the more speedily be absolved from all her sins as, through her
life and her tongue, the souls of others also shall have broken loose from the bands of
sins. Moreover, since no one among men in this world is without sin (and what else is
sinning but flying from God?), I say confidently that this my daughter also has some sins.
Wherefore, that she may perfectly satisfy her mistress, that is eternal Wisdom, let her,
who fled alone, return with many. For the guilt of turning away will be imputed to no one
who in returning brings back gain.
5 Further, I beg you to greet in my behalf the
lord Alexander and the lord Theodorus. But with respect to your saying in your letter that
I ought to write to my most excellent daughter the lady Gurdia, and her most holy daughter
the lady Theoctista (2), and their magnificent husbands, the lord Marinus and the lord
Christidorus, and to give them some admonition about their souls, your most sweet
Greatness well knows that there are none at present in the city of Constantinople who can
translate well into Greek what has been dictated in Latin. For keeping to the words, but
attending little to the sense, they both fail to make the words understood and also mangle
the sense. On this account I have written shortly to my aforesaid daughter the lady
Gurdia; but have not addressed the others. Further, I have sent you two camisiae and four
oraria, which I beg may be humbly offered, with the blessing of St. Peter, to the
aforesaid men. Besides, a certain person on his death has left me by will a little boy;
taking thought for whose soul, I have sent him to your Sweetness, that he may live in this
world in the service of one through whom he may be able to attain to the liberty of
heaven. Further, I beg your most sweet Charity to visit frequently my most beloved son,
the deacon Anatolius, whom I have sent to represent the Church in the royal city, that
after the toils which he endures in secular causes he may find rest with you in the word
of God, and wipe away the sweat of this his earthly toil as it were with a kind of white
napkin. Commend him to all who are known to you, though I am sure that, if he is perfectly
known, he needs no commendation. Yet do you shew with regard to him how much you love the
holy apostle Peter, and me. Now may Almighty God guard your Charity, to me most sweet,
from enemies within and without, and, when it shall please Him, bring you to heavenly
kingdoms.
EPISTLE XXXI: TO
CYRIACUS, BISHOP.
Gregory to Cyriacus, Bishop of
Constantinople.
We have received the letters of four
Blessedness, which speak to us in words not of the tongue but of the soul. For they open
to me your mind, which, however, was not closed to me, since of myself I retain experience
of the same sweetness. Wherefore I return thanks continually to Almighty God, since, if
charity the mother of virtues abides in your heart towards us, you will never lose the
branches of good works, seeing that you retain the very root of goodness. You ought, then,
to shew the beauty of this charity to me and to all your brethren by this good work in the
first place, -- your hastening to discard that word of pride whereby grave offence is
engendered in the Churches, thus fulfilling in all ways what is written, Endeavouring to
keep the unity of the Spirit in the bond of peace (Ephes. iv. 3): and again, Give none
occasion to the adversary to speak reproachfully (1 Tim. v. 14). For then will true
charity be displayed, if there is no schism among us through an example of pride, For, as
for me, I call Jesus to witness in my soul, that to no one among men from the highest to
the lowest do I wish to give occasion of offence. I desire that all should be great and
honourable, yet so that their honour detract not from the honour of Almighty God. For
whoso covets to be honoured against God to me is not honourable. But, that you may learn
what good will I have towards your Blessedness, I have sent my son the deacon Anatolius to
the feet of our most pious lords, for satisfying their Piety and your Fraternity that I
desire to injure no man m this matter, but to keep the humility that is pleasing to God,
and the concord of holy Church. And because Antichrist, the enemy of God, is near at hand,
I studiously desire the he may not find anything belonging. to himself, not only in the
manners, but even m the titles of priests. Let then what has been introduced after a new
fashion be removed in like manner as it was brought in, and peace in the Lord will remain
with us inviolate. For what pleasantness, what charity, will there be amongst us, if we
cheer ourselves up with words, while we are galled by facts? Let then your Holiness so act
that we may feel in our inmost hearts the good things you speak of, to the end that, the
hearts of priests being in unanimity, when we supplicate for the life of our most pious
lords, we may be counted worthy to be heard all the more as peace illuminates your prayers
before the eyes of God, and no stain of discord darkens them.
EPISTLE XXXII:
TO ANASTASlUS, PRESBYTERS (3).
Gregory to Anastasius, &c.
That a good man out of the good treasure of
his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has
shewn, both in thy habitual life and lately also in thy epistle; wherein I find two
persons at issue with regard to virtues; that is to say, thyself contending for charity,
and another for fear and humility. And, though occupied with many things, though ignorant
of the Greek language, I have nevertheless sat as judge of your contention. But, in very
truth, thou hast, in my judgment, thyself conquered thy opponent by the apostolical
sentence, which I proffered to you during your contention, That there is no fear in
charity,, but perfect charity casteth out fear; because fear hath torment. He that feareth
is not made perfect in charity. I know then how much thy Fraternity is made perfect in
charity. And, since thou lovest Almighty God much, thou oughtest to presume on thy
neighhour much. For it is not places or ranks that make us neighbours to our Creator; but
either our good deserts join us to Him, or our bad deserts separate us from Him. Since,
then, it is still uncertain what any one is inwardly, how was it that thou wast afraid to
write, ignorant as thou art as to which of us two is the superior? And indeed that thou
livest well I know, but I am conscious myself of being burdened by many sins. And though
thou art thyself a sinner, still thou art much better than I, since thou bearest thine own
sins only, but I those also of the persons committed to me. In this, then, I look upon
thee as lofty, in this I look upon thee as great, that in a great place and lofty before
human eyes thou hast not felt thyself advanced at all. For therein, while honour is paid
thee by men outwardly, thy mind is sunk into depths, because burdened by distracting
cares. But to thee Almighty God has done as it is written; He hath laid down ascents in
the heart, in the valley of tears (Ps. lxxxiii. 6). To me, however, thou mightest have
appeared far loftier, far more sublime, hadst thou never undertaken the leadership of the
monastery which is called Neas, seeing that in that monastery, as I hear, there is indeed
an appearance of monks kept up, but many secular things are done under the garb of
sanctity. But even to this I shall think that heavenly grace has brought thee, if what in
that place displeases Almighty God should be corrected under thy guidance.
2 But, since there have been wont to be
quarrels between the father of this same monastery and the pastor of the Church of
Jerusalem, I believe that Almighty God has willed that thy Love and my most holy brother
and fellow- priest Amos should be at the same time at Jerusalem for this end, that the
quarrels which I have spoken of should be put an end to. Shew, then, now how much you
loved before. For I know that both of you are abstinent, both learned, both humble; whence
the glory of our Saviour must needs be praised, according to the language of the Psalm, in
timbrel and chorus (Ps. cl. 4). For in a timbrel the sound from the skin is dry, but in a
chorus there is a concord of voices. What therefore is denoted by a timbrel but
abstinence, and what by a chorus but unanimity? Since then by abstinence ye praise the
Lord in timbrel, I beg that by unanimity ye praise Him in chorus. The Truth also in person
says, Have salt in yourselves, and have peace one with another (Mark ix. 50). What is
denoted by salt but wisdom, as Paul attests, who says, Let your speech be alway in grace,
seasoned with salt (Col. iv. 6)? Since, then, we know that you have salt through the
teaching of the heavenly word, it remains that through the grace of charity you keep with
all your hearts peace between yourselves. All this I say, dearest brother, because I love
you both exceedingly, and am much afraid lest the sacrifices of your prayers should be
stained by any dissension between you.
3 The blessing which you sent, first by
Exhilaratus the Secundicerius (4), and afterwards by Sabinianus the deacon, I received
with thanksgiving, since from a holy place it became you to send holy things, and to shew
by your very gift whom you serve continually. May Almighty God protect you with His right
hand, and preserve you scatheless from all evils.
EPISTLE XXXIII:
TO MAURICIUS AUGUSTUS.
Gregory to Mauricius Augustus.
The provident piety of my lords, test
perchance any scandal might be engendered in the unity of Holy Church by the dissension of
priests, has once and again deigned to admonish me to receive kindly the representatives
of my brother and fellow-priest Cyriacus, and to give them liberty to return soon. And
although, most pious lord, all your injunctions are suitable and provident, yet I find
that by such an admonition I am reproved as being m your judgment indiscreet. But, even
though my mind has been wounded in no slight degree by a proud and profane title, could I
possibly be guilty of so great indiscretion as not to know what I owed to the unity of the
faith and to ecclesiastical concord, and to refuse to receive the representatives and the
synodical letter of my brother on account of bitterness from whatever cause intervening?
Far be this from me. Such wisdom had been unwisdom. For what is due from us for conserving
unity of faith is one thing; what is due for restraining elation is another. Times
therefore were to be distinguished, lest the newness of my aforesaid brother might in any
point be disturbed (5). Whence also I received his representatives with great affection.
Whatever charity I owed to them I displayed, and honoured them more than it had been the
ancient custom to do, and caused them to celebrate the sacred solemnities of mass with me;
since, even as my deacon ought not to serve, for exhibition of the sacred mysteries, him
who has either committed the sin of elation or corrects it not himself when committed by
others, so it was right that his ministers should attend, in the celebration of mass, on
me, who, under the keeping of God, have not fallen into the error of pride.
2 I have however taken care to admonish
earnestly the same my brother and fellow-bishop that, if he desires to have peace and
concord with all, he must refrain from the appellation of a foolish title. As to this, the
piety of my lords has charged me in their orders, saying that offence ought not to be
engendered among us for the appellation of a frivolous name. But I beseech your imperial
Piety to consider that some frivolous things are very harmless, and others exceedingly
harmful. Is it not the case that, when Antichrist comes and calls himself God, it will be
very frivolous, and yet exceedingly pernicious? If we regard the quantity of the language
used, there are but a few syllables; but if the weight of the wrong, there is universal
disaster. Now I confidently say that whosoever calls himself, or desires to be called,
Universal Priest, is in his elation the precursor of Antichrist, because he proudly puts
himself above all others. Nor is it by dissimilar pride that he is led into error; for, as
that perverse one wishes to appear as above all men, so whosoever this one is who covets
being called sole priest, he extols himself above all other priests. But, since the Truth
says, Every one that exalteth himself shall be humbled (Luke xiv. 11; xviii. 14), I know
that every kind of elation is the sooner burst as it is the more inflated. Let then your
Piety charge those who have fallen into an example of pride not to generate any offence by
the appellation of a frivolous name. For I, a sinner, who by the help of God retain
humility, need not to be admonished to humility. Now may Almighty God long guard the life
of our most serene lord for the peace of holy Church and the advantage of the Roman
republic. For we are sure, that if you live who fear the. Lord of heaven, you will allow
no proud doings to prevail against the truth.
EPISTLE XXXIV.
TO EULOGIUS, BISHOP.
Gregory to Eulogius, Bishop of Alexandria,
and Anastasius, Bishop of Antioch (6).
The charity wherewith I am greatly bound to
you allows me by no means to keep silence, that your Holiness may know all that is going
on among us, and, deceived by no false rumours, may keep more perfectly the way of your
justice and rectitude, as you have perfectly begun to do. Now the representatives
(responsales) of our brother and fellow-bishop Cyriacus came to me, bringing me his
synodical epistle. And indeed between us and him there is, as your Blessedness knows,
serious difference on account of the appellation of a profane name; but I thought that his
representatives sent in the cause of the faith ought to be received, lest the sin of
elation which has arisen in the Constantinopolitan Church almost against all priests,
might cause l a shaking of the faith and a breach in ecclesiastical unity. I also caused
the same representatives, inasmuch as they very humbly requested it, to celebrate with me
the solemnities of mass, because, as I have taken care to intimate to the most serene lord
the Emperor, it was right that the representatives of our brother and fellow priest
Cyriacus should communicate with me, since by God's help I have not fallen into the error
of elation. But my deacon ought not to celebrate the solemnities of mass with our
aforesaid-brother Cyriacus, since, through a profane title, he has either committed or
accedes to the sin of pride; lest if he (my deacon) proceeds (7) with one who is in such a
position of elation, we might seem (which God forbid) to confirm the vanity of that
foolish name. But I have taken care to admonish our said brother to correct himself of
such elation, since, if he does not correct it, he will in no way have peace with us.
2 Furthermore, our said brother in his
synodical letters has by the grace of God expressed himself in all respects as a Catholic.
But he has condemned a certain Eudoxius, whom we find neither condemned in synods, nor
repudiated by his predecessors in their synodical letters (8). It is true that the canons
of the council of Constantinople condemn the Eudoxiaus; but they say nothing as to who
their author Eudoxius was. But the Roman Church does not possess so far these same canons,
or the acts of that council, nor has it accepted them, though it has accepted this same
synod with regard to what was defined by it against Macedonius. It does certainly
repudiate the other heresies therein spoken of, which had already been condemned by other
Fathers: but so far it knows nothing about the Eudoxians. Some things are indeed told in
Sozomen's history about a certain Eudoxius, who is said to have usurped the episcopate of
the Church of Constantinople. But this history itself the Apostolic See refuses to accept,
since it contains many false statements, and praises Theodore of Mopsuestia too much, and
says that he was a great doctor of the Church even to the day of his death. It remains
then that, if any one receives that history, he contradicts the synod held in the times of
Justinian of pious memory concerning the three chapters. But one who cannot contradict
this synod must needs reject that history. Moreover in the Latin language we have so far
found nothing about this Eudoxius, either in Philaster or in the blessed Augustine, who
wrote much about heresies, Let therefore your Charity inform me in your letters if any one
of the approved Fathers among the Greeks has made mention of him.
3 Furthermore three years ago, with reference
to the case of the monks of Isauria, who were accused as being heretics (9), my brother
and fellow- bishop the lord John once sent me letters for my satisfaction, in which he
attempted to shew that they had contradicted the definitions of the synod of Ephesus; and
he forwarded to me certain chapters, purporting to be those of the same synod, which they
were said to oppose (1). Now among other things it was in these chapters asserted
concerning the soul of Adam, that by sin it did not die, in that the devil does not enter
into the heart of man; and that whoso said it was so was anathema. When this was read to
me I was much grieved. For if the soul of Adam, who was the first to sin, did not die by
sin, how was it said to him concerning the forbidden tree, In the day that ye eat thereof
ye shall surely die (Gen. ii. 17)? And certainly Adam and Eve ate of the forbidden tree,
and yet in their flesh they lived afterwards more than nine hundred years. It is therefore
evident that in his flesh he did not die. If then he did not die in his soul, the impious
conclusion follows that God pronounced a false sentence concerning him, when He said that
in the day that he ate he should die. But far be this error, far be it from the true
faith. For what we say is, that the first than died in soul in the day that he sinned, and
that through him the whole human race is condemned in this penalty of death and
corruption. But through the second man we trust that we can be freed, both now from the
death of the soul, and hereafter from all corruption of the flesh in the eternal
resurrection: -- as moreover we said to the aforesaid representatives; 'We say that the
soul of Adam died by sin, not from the substance of living, but from the quality of
living. For, inasmuch as substance is one thing, and quality another, his soul did not so
die as not to be, but so died as not to be blessed. Yet this same Adam returned afterwards
to life through penitence. (1)
4 But that the devil enters into the heart of
man cannot be denied, if the Gospel is believed. For it is there written, And after sop
Satan entered into hint (John xiii. 27).
5 And again it is therein also said, When the
devil had now put himself into the heart of Judas, that Judas should betray Him (Ibid. 2).
He that denies this falls into Pelagian heresy. Seeing then that, having examined the
Ephesine synod, we found nothing of the kind to be contained therein, we caused to be
brought to us also a very old Codex of the same synod from the Church of Ravenna, and we
found it to agree with the report of the synod which we have so as to differ in no
respect, and to contain nothing else in its decree of anathema and rejection, except that
they reject the twelve chapters of Cyril of blessed memory. But this whole argument we set
forth much more fully and particularly to his representatives when they were with us, and
most fully satisfied them. Wherefore lest either these or any like things should creep in
yonder, so as to cause offence to holy Church, it is necessary for us to indicate these
things to your Holiness. And, although we know our brother and fellow-bishop Cyriacus to
be orthodox, yet on account of others we ought to be cautious, that the seeds of error may
be trampled down before they spring up to public view.
6 I received the letters of your Holiness on
the arrival here of our common son the deacon Sabinianus; but, as their bearer is already
prepared for departure and cannot be detained, I will reply when the deacon, my
responsalis, comes.
EPISTLE XXXV: TO
DOMINICUS, BISHOP.
Gregory to Dominicus, Bishop of Carthage.
Though we believe that thy Fraternity gives
attention with pastoral vigilance to the care of monasteries, yet we think it necessary to
inform you of what we have learnt about a monastery in the African province. Now the abbot
Cumquodeus, the bearer of these presents, complaints that, if at any, time he wishes to
restrain under regular discipline the monks over whom he presides, they at once leave the
monastery, and are allowed to wander wherever they will. Seeing, then, that this is both
altogether pernicious to themselves and also sets an example of perdition to others, we
exhort your Fraternity that, if it is so, you should bring ecclesiastical censure to bear
upon them, and withhold them by suitable punishment from such undoubted presumption; and
that you should so bring them to obedience by salubrious provision, subduing their proud
minds to the yoke of discipline, that correction may recall from guilt others whom their
example might have provoked to similar transgression, and teach them to obey their
superiors, as is fit. But, since he tells us that stray monks are defended by some
bishops, let your Fraternity give careful attention to this, and restrain them by your
menaces in all ways from such defence.
The month of July, Indiction 15.
EPISTLE XXXVIII.
TO DONUS, BISHOP.
Gregory to Donus, Bishop of Messana
(Messene).
The ordinances both of the sacred canons and
of the laws allow the utensils of the Church to be sold for the redemption of captives.
And so, seeing that Faustinus, the bearer of these presents, is proved to have contracted
a debt of three hundred and thirty solidi for the purpose of redeeming his daughters from
the yoke of captivity, and that, thirty thereof having been repaid, it is certain that he
has not sufficient means for the repayment of the remaining sum, we exhort thy Fraternity
by this communication that thou by all means give him fifteen pounds, taking his receipt
for the same, out of the silver in thy hands belonging to the Meriensian Church, of which
he is known to be a soldier; so that, it being sold, and the debt paid, he may be freed
from the bond of his obligation. But of this also your Fraternity should be careful, that
in case of the aforesaid Church having so much current coin, he should receive from it the
amount above-written; but otherwise you must needs supply him for the purpose in view with
the sum we have stated from the consecrated vessels. For, as it is a very serious thing to
sell idly ecclesiastical utensils, so on the other hand it is wrong, under pressing
necessity of this kind, for an exceedingly desolated Church to prefer its property to its
captives, or to loiter in redeeming them.
EPISTLE XXXIX.
TO JOHN, BISHOP.
Gregory to John, Bishop of Syracuse.
Lest attention to secular affairs should
disjoin the hearts of religious men (which God forbid) from mutual charity, very earnest
endeavour should be made to bring any matter that has come into dispute to the easiest
possible termination. Since, then, from the information of Caesarius, abbot of St. Peter's
monastery, constituted in a place called Baias, we find that between him and John, abbot
of St. Lucia's monastery, constituted in the city of Syracuse, there has arisen a serious
question about certain boundaries, we, lest this contention should be prolonged between
them, have taken thought for their dispute being terminated by the determination of a
land-measurer. And accordingly we have written to the defensor Fantinus, bidding him
direct John the land-measurer, who has gone from Rome to Panormus, to resort to your
Fraternity.
2 We exhort, therefore, that you go with him
to the places about which there is contention, and, both parties having been brought
together, cause the places in dispute to have their boundaries defined in your presence,
though still with a claim of prescription for forty years preserved to either party. But,
whatever may be determined, let it be your Fraternity's anxious and studious care to have
it so observed that no strife may henceforth be stirred up anew, nor any further complaint
reach us.
3 We believe that it is not unknown to your
Fraternity that the venerable abbot Caesarius was formerly our friend; and therefore,
saving equity, we commend him to you in all respects, And, seeing that he is entirely
inexperienced in secular causes, it is needful for him to be aided by your solicitude; yet
so that, in this as in all cases, you observe, as is fit, reason and justice.
EPISTLE XL: TO
EULOGIUS, BISHOP.
Gregory to Eulogius, Bishop of Alexandria.
Your most sweet Holiness has spoken much in
your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he
himself now sits on it in the persons of his successors. And indeed I acknowledge myself
to be unworthy, not only in the dignity of such as preside, but even in the number of such
as stand. But I gladly accepted all that has been said, in that he has spoken to me about
Peter's chair who occupies Peter's chair. And, though special honour to myself in no wise
delights me, yet I greatly rejoiced because you, most holy ones, have given to yourselves
what you have bestowed upon me. For who can be ignorant that holy Church has been made
firm in the solidity of the Prince of the apostles, who derived his name from the firmness
of his mind, so as to be called Petrus from petra. And to him it is said by the voice of
the Truth, To thee I will give the keys of the kingdom of heaven (Matth. xvi. 19). And
again it is said to him, And when thou art converted, strengthen thy brethren (xxii. 32).
And once more, Simon, son of Jonas, lovest thou Me? Feed my sheep (Joh. xxi. 17).
Wherefore though there are many apostles, yet with regard to the principality itself the
See of the Prince of the apostles alone has grown strong in authority, which in three
places is the See of one[2]. For he himself exalted the See in which he deigned even to
rest and end the present life. He himself adorned the See to which he sent his disciple as
evangelist. He himself stablished the See in which, though he was to leave it, he sat for
seven years. Since then it is the See of one, and one See, over which by Divine authority
three bishops now preside, whatever good I hear of you, this I impute to myself. If you
believe anything good of me, impute this to your merits, since we are one in Him Who says,
That they all may be one, as Thou, Father, art in me, and I in thee that they also may be
one in us (Joh. xvii. 21). Moreover, in paying you the debt of salutation which is due to
you, I declare to you that I exult with great joy from knowing that you labour assiduously
against the barkings of heretics; and I implore Almighty God that He would aid your
Blessedness with His protection, so as through your tongue. to uproot every root of
bitterness from the bosom of holy Church, lest it should germinate again to the hindrance
of many, and through it many should be defiled. For having received your talent you think
on the injunction, Trade till I come (Luke xix. 13). I therefore, though unable to trade
at all nevertheless rejoice with you in the gains of your trade, inasmuch as I know this,
that if operation does not make me partaker, yet charity does make me a partaker in your
labour. For I reckon that the good of a neighbour is common to one that stands idle, if he
knows how to rejoice in common in the doings of the other.
2 Furthermore, I have wished to send you some
timber: but your Blessedness has not indicated whether you are in need of it: and we can
send some of much larger size, but no ship is sent hither capable of containing it: and I
think shame to send the smaller sort. Nevertheless let your Blessedness inform me by
letter what I should do.
3 I have however sent you, as a small blessing
from the Church of Saint Peter who loves you, six of the smaller sort of Aquitanian cloaks
(pallia), and two napkins (oraria); for, my affection being great, I presume on the
acceptableness of even little things. For affection itself has its own worth, and it is
quite certain that there will be no offence in what out of love one has presumed to do.
4 Moreover I have received the blessing of the
holy Evangelist Mark, according to the note appended to your letter. But, since I do not
drink colatum[3] and viritheum[4] with pleasure, I venture to ask for cognidium[5], which
last year, after a long interval, your Holiness caused to be known in this city. For we
here get from the traders the name of cognidium, but not the thing itself. Now I beg that
the prayers of your Holiness may support me against all the bitternesses which I suffer in
this life, and defend me from them by your intercessions with Almighty God.
EPISTLE XLII: TO
MARINIANUS, BISHOP.
Gregory to Marinianus, Bishop of Ravenna.
We find from the information given in your
Fraternity's letter that the sons of the Church of Cornelium are continually supplicating
you to consecrate a bishop for them in place of their former bishop who has lapsed, and
that you are in doubt as to what should be done in the matter, and await our plain
command. Inasmuch, then, as no sort of reason allows any one who has departed criminally
to be recalled to the place from which he has lapsed, and as the ordinances of the sacred
canons allow not a Church to be without a bishop beyond three months, lest (which God
forbid) the ancient foe should lie in wait to tear the Lord's flock, your Fraternity ought
to comply with their entreaty, and ordain a bishop in the place of the lapsed one. For,
seeing that you ought to have admonished them to this thing by your exhortations before
they asked you, you can have no excuse for refusing them when they demand it of you, since
a Church of God ought not to remain long widowed of a bishop of its own.
EPISTLE XLIII:
TO MARINIANUS, BISHOP.
Gregory to Marinianus, Bishop of Ravenna.
It has for some time reached us from the
report of many that the monasteries constituted in the district of Ravenna are everywhere
aggrieved by the domination of your clergy; so that--grievous to be said--under the
pretext of government they take possession of them as if they were their own. Condoling in
no small degree with these monasteries, we sent letters to your predecessor bidding him
correct this evil. But, seeing that he was soon overtaken by the close of life, we
remember having written in like manner to your Fraternity, lest this burden on the
monasteries should continue. And because, as we have discovered, there has been loitering
so far in the correction of this thing, we have thought fit to address you a second time
by this letter. We exhort you, then, that, putting aside all delay and all excuses, you so
study to relieve these monasteries from this kind of grievance that clerics, or such as
are in sacred orders, may henceforth have no leave of access to them on any other ground
except only for the purpose of praying, or if perchance they should be invited for
solemnizing the sacred mysteries of mass. But, lest haply the monasteries should sustain a
burden through the promotion of any monk or abbot, you must take care that, if any of the
abbots or monks of any monastery should accede to any clerical office or sacred order, he
shall have, as we have said, no power there any longer, lest under cover of this occasion
the monasteries should be compelled to sustain the burdens which we prohibit. Let not your
Holiness, then, after this second admonition, delay correcting all this with vigilant
care, lest, if we should after this perceive you to be negligent (as we do not believe
will be the case), we be compelled to provide otherwise for the quiet of the monasteries.
For be it known to you that we will no longer suffer the congregations of the servants of
God to be subjected to such requirements. Lest, however, any excuse should be put forward
with regard to the monks, let your Fraternity without fail send hither such person as you
may see to be serviceable, and we will depute monks to go with him to you, to provide for
whom you must place them in monasteries, if indeed there are among you places such as may
afford them a maintenance.
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