S. Gregory I, letters 20237
20237 Gregory to John, &c.
The care of our pastoral office warns us to appoint for bereaved churches bishops of their own, who may govern the Lord’s flock with pastoral solicitude. Accordingly we have held it necessary to appoint thee, John, bishop of the civitas Lissitana (Lissus, hodie, Alessio?), which has been captured by the enemy, to be cardinal46 in the Church of Squillacium, that thou mayest carry on the cure of souls once undertaken by thee, having regard to future retribution. And although, being driven from thine own Church by the invading enemy, thou must govern another Church which is now without a shepherd, yet it must be on condition that, in case of the former city being set free from the enemy, and under the protection of God restored to its former state, thou return to the Church in which thou wast first ordained. If, however, the aforesaid city continues to suffer under the calamity of captivity, i thou must remain in this Church wherein thou art by us incardinated47 . Moreover, we enjoin thee never to make unlawful ordinations, or allow any bigamist, or one who has taken a wife who was not a virgin, or one ignorant of letters, or one maimed in any part of his body, or a penitent, or one liable to any condition of service, to attain to sacred orders. And, shouldest thou find any of this kind, thou must not dare to advance them. Africans generally, and unknown strangers, applying for ecclesiastical orders, on no account accept. seeing that some Africans are Manichaeans, and some have been rebaptized; while many strangers, though being in minor orders, are proved to have pretended to a higher dignity. We also admonish thy Fraternity to watch wisely over the souls committed to thee, and to be more intent on winning souls than on the profits of the present life. Be diligent in keeping and disposing. of the goods of the Church, that the coming Judge, when He comes to judge, may approve thee as having in all respects worthily executed the office of shepherd which thou hast taken upon thee.
46 See I. 79, note 5.
47 See as above.
20241 Gregory to Castorius, Bishop of Ariminum (Rimini).
What lamentable supplications have been poured out to us by Luminosus, abbot of the monastery of St. Andrew and St. Thomas, in the city of Ariminum, appears from the text of the subjoined petition. With regard to this matter we exhort thy Fraternity that, on the death of the abbot of this same monastery, thy church shall under no pretext interfere in scheduling or taking charge of the property of the said monastery, acquired or to be acquired. And we desire thee to ordain as abbot of the same monastery none other but him whom the whole congregation may by common consent demand as being worthy in character and apt for monastic discipline. Moreover, we entirely forbid public masses to be celebrated there by the bishop, lest occasion be given for popular assemblies in the retreats of God’s servants, and also lest too frequent an entrance of women be a cause of scandal (which God forbid), especially to the simpler souls. Further, we ordain that this paper by us written shall be carefully held to, and kept in force and unadulterated in all future time by thee and the bishops that shall be ordained after thee; that so, with the help of God, both thy church may be content with its own rights and no more, and also the said monastery, being subject henceforth to none but general or canonical jurisdiction, and free from all annoyances and vexations, may accomplish its divine work with the utmost devotion of heart.
Gregory to Castorius, Bishop of Ariminum.
[In place of the epistle as above given the following, with the appended paper on the privileges of monasteries, is found in some Codices.]
What lamentable supplications Luminosus, abbot of the monastery of Saints Andrew and Thomas, in the city of Ariminum, has poured out to us, appears from the text of the subjoined petition. For from his account we learn that in very many monasteries the monks have suffered many prejudices and annoyances from prelates. It is therefore the duty of thy Fraternity to make provision for their future quiet by a wholesome arrangement, to the end that those who have their conversation therein in God’s service may, His grace assisting them, persevere with minds free from disturbance. But, lest from a custom which ought to be rather amended than continued, any one should presume to cause any kind of annoyance to monks, it is necessary that the things which we have caused to be enumerated below should be so carefully observed by the fraternity of bishops that no possible occasion of introducing disquiet may be found hereafter.
Of the privileges of Monasteries.
We therefore interdict in the name of our Lord Jesus Christ, and forbid by the authority of the blessed Peter, Prince of the apostles, in whose stead we preside over this Roman Church, that any bishop or secular person hereafter presume in any way to devise occasions of interfering with regard to the revenues, property, or writings of monasteries, or of the cells or vills thereto appertaining, or have recourse to any tricks or exactions: but, if any case should by chance arise as to land disputed between their churches and any monasteries, and it cannot be arranged amicably, let it be terminated without intentional delay before selected abbots and other fathers who fear God, sworn upon the most holy Gospels. Also on the death of the abbot of any congregation, let no stranger be ordained, or any but one of the same congregation whom the society of the brethren shall of its own accord have elected unanimously, and who shall have been elected without fraud or venality. But, if they cannot find a suitable person among themselves, let them in like manner elect some one from some other monastery to be ordained. Nor, when an abbot has been constituted, let any person whatever on any pretext be put over him, unless perchance (which God forbid) crimes be apparent Which are shewn to be punishable by the sacred canons. Likewise the rule is to be observed, that monks must not, without the consent of the abbot, be removed from monasteries for constituting other monasteries, or for sacred orders, or for any clerical office. We also disallow ecclesiastical schedules of the property of a monastery to be made by bishops. But if, circumstances requiring it, the abbot of a place should have questions with other abbots concerning property that has come into possession, let the matter be terminated also by their counsel or judgment. On the death also of an abbot let not the bishop on any pretext intermeddle in the scheduling or taking charge of the property of the monastery, acquired, or given, or to be acquired. We also entirely forbid public masses to be celebrated by him in a convent, lest in the retreats of the servants of God and their places of refuge any opportunity for a popular concourse be afforded, or an unwonted entrance of women should ensue, which would be by no means of advantage to their souls. Nor let him dare to place his episcopal chair there, or have any power whatever of command, or of holding any ordination, even the most ordinary, unless he should be requested to do so by the abbot of the place; that so the monks may always remain under the power of their abbots: and let no bishop detain a monk in any church without a testimonial and permission from his abbot, or promote one without such permission to any dignity. We ordain, then, that this paper by us written be kept to for all future time, in force and unadulterated, by all bishops; that both they may be content with the rights of their own churches and no more, and that the monasteries be subject to no ecclesiastical conditions, or compelled services, or obedience of any kind to secular authorities (saving only canonical jurisdiction48 ), but, freed from all vexations and annoyances, may accomplish their divine work with the utmost devotion of heart.
48 The text here (“nullis canonicis juris deserviant”) appears to be corrupt, being unintelligible. The sense of the corresponding clause in the shorter Epistle has been given in the translation.
20242 Gregory to Luminosus, abbot of the monastery of Saint Thomas of Ariminum.
We were glad to receive thine own and thy congregation’s petition, and accede to thy requests, in accordance with the statutes of the Fathers and with form of law. For to our brother and fellow-bishop Castorius a letter has been sent by our order, whereby we have taken away entirely from him and his successors all power to harm thy monastery; so that neither may he any longer come among you to be a burden to you, nor schedules be made of the property of the monastery, nor any public procession49 take place there; this only jurisdiction being still left to him, that he must ordain in the place of a deceased abbot another whom the common consent of the congregation may have chosen as worthy. But now, these things being thus accomplished, be you diligent in the work of God, and assiduously devote yourselves to prayer, lest you should seem not so much to have sought security of mind for prayer, as to have wished to escape strict episcopal control over you while living amiss.
49 Processio usually denotes the celebration of Mass.
20246 Gregory to John, Bishop of Ravenna50 .
That I have not replied to the many letters of your Blessedness attribute not to sluggishness on my part, but to weakness, seeing that, on account of my sins, when Ariulph, coming to the Roman city, killed some and mutilated others, I was affected with such great sadness as to fall into a colic sickness. But I wondered much why it was that that well-known care of your Holiness for me was of no advantage to this city and to my needs. When, however, your letters reached me, I became aware that you are indeed taking pains to act, but yet have no one on whom you can bringyour action to bear. I therefore attribute it to my sins that this man51 with whom we are now concerned both evades fighting against our enemies and also forbids ourmaking peace; though indeed at present, even if he wished us to make it, we are utterly unable, since Ariulph, having the army of Authar and Nordulf, desires their subsidies52 to be given him ere he will deign to speak to us at all about peace.
But, as to the case of the bishops of Istria53 , I have learnt the truth of all you had told me in your letters from the commands which have come to me from the most pious princes, bid ding me abstain for the present from compelling them. I indeed feel with you, and rejoice greatly in your zeal and ardour, with regard to what you have written, and acknowledge myself to have become in many ways your debtor. Know nevertheless that I shall not cease to write with the greatest zeal and freedom on this same matter to the most serene lords. Moreover the animosity of the aforesaid most excellent Romanus Patricius ought not to move you, since, as we are above him in place and rank, we ought so much the more to tolerate with forbearance and dignity any light conduct on his part.
If, however, there is any opportunity of prevailing with him, let your Fraternity work upon him, so that we may make peace with Ariulph, if to some small extent we may, since the soldiery have been removed from the city of Rome, as he himself knows. But the Theodosiacs54 , who have remained here, not having received their pay, are with difficulty induced to guard the walls; and how shall the city subsist, left destitute as it is by all, if it has not peace?
Furthermore, as to the gift redeemed from captivity, about whom you have written to us asking us to enquire into her origin, we would have your Holiness know that an unknown person cannot easily be traced. But as to what you say about one who has been ordained being ordained again, it is exceedingly ridiculous, and outside the consideration of one disposed as you are, unless perchance some precedent is adduced which ought to be taken into account in judging him who is alleged to have done any such thing. But far be it from your Fraternity to entertain such a view. For, as one who has been once baptized ought not to be baptized again, so one who has been once consecrated cannot be consecrated again to the same order. But in case of any one’s attainment of the priesthood having been accompanied by slight misdemeanour, he ought to be adjudged to penance for the misdemeanour, and yet return his orders.
With regard to the city of Naples55 , in view of the urgent insistance of the most excellent Exarch, we give you to understand that Arigis56 , as we have ascertained, has associated himself with Ariulph, and is breaking his faith to the republic, and plotting much against this same city; to which unless a duke be speedily sent, it may already be reckoned among the lost.
As to what you say to the effect that alms should be sent to the city of the schismatic Severus which has been burnt57 , your Fraternity is of this opinion as being ignorant of the bribes that he sends to the Court in opposition to us. And, even though these were not sent, we should have to consider that compassion is to be shewn first to the faithful, and afterwards to the enemies of the Church. For indeed there is near at hand the city Fanum, in which many have been taken captive, and to which I have already in the past year desired to send alms, but did not venture to do so through the midst of the enemy. It therefore seems to me that you should send the Abbot Claudius thither with a certain amount of money, in order to redeem the freemen whom he may find there detained in slavery for ransom, or any who are still in captivity. But, as to the sum of money to be thus sent, be assured that whatever you determine will please me. If, moreover, you are treating with the most excellent Romanus Patricius for allowing us to make peace with Ariulph, I am prepared to send another person to you, with whom questions of ransom may be better arranged.
Concerning our brother and fellow-bishop Natalis58 I was at one time greatly distressed, in that I had found him acting haughtily in certain matters; but, since he has himself amended his manners, he has overcome me and consoled my distress. In connexion with this matter admonish our brother and fellow-bishop Malchus59 that before he comes to us he render his accounts, and then depart elsewhere if it is necessary. And if we find his conduct good, it will perhaps be necessary for us to restore to him the patrimony which he had charge of.
50 For elucidation of the circumstances of this Epistle see above, Epistles 3, 29, 30.
51 Viz. Romanus Patricius, mentioned below, the Exarch of Ravenna, and as such representing the Emperor in Italy. See I. 33, “Ad Romanum Patricium et Exarchum Italioe.”
52 Precaria; apparently subsidies demanded for the supportof the invading army). Precarium (or Precarim), which has various applications, appears to be capable of this sense. See Du Cange.
53 The Istrian bishops still held out in refusing to accept thecondemnation of “The Three Chapters” passed in the fifth (Ecumenical Council at the instance of the Emperor Justinian. Gregory, soon after his accession, had suummoned Severus, Bishop of Aquileia and Metropolitan, with his suffragans, to Rome; and this, as he alleges, by command of the Emperor, though the latter had now, it appears, forbidden further proceedings See I. 16, and note.
54 I.e. the soldiers of the Theodosian Legion.
55 With respect to Rome Gregory has already complained that the Exarch would neither send forces for its defence nor allow peace to be made with Ariulph. So also witb regard to Naples, which Gregory understands to be now threatened by the Lombards. The Exarch, it appears, had been urgent in insisting that it should hold out against the enemy (“excellentissimo exarcho instanter imminente”), but without giving any help for the purpose. What Gregory here says is that without aid from the Exarch its defence was hopeless.
56 Aragis was the Lombard duke of Beneventum.
57 Viz. Aquileia, of which Severus was bishop and Metropolitan called here schismaticus because of his holding out against Rome in the matter of the Three Chapters. The bribes he is said below to have sent to Constantinople would be for inducing the Emperor to take his part against Gregory.
58 See above, Ep. 20, in this Book, and I. 19, note 5, where references to other Epistles are given.
59 See II. 20, note 5.
20247 Gregory to Dominicus, Bishop of Carthage60 .
We have received with the utmost gratification the letters of your Fraternity, which have reached us somewhat late by the hands of Donatus and Quodvultdeus, our most reverend brethren and fellow-bishops, and also Victor the deacon with Agilegius the notary. And though we thought that we had suffered loss from the tardiness of their coming, yet we find gain from their more abundant charity; seeing that from this delay in point of time there appears no interruption, but rather increase of the love which, by the mercy of God, through your contemplation of the priestly office, your practice of reading, and your maturity of age, we know to be already firmly planted in you. For it would not flow so largely from you, had it not very many most abundant veins in your heart. Let us, therefore, most holy brother, hold fast with unshaken firmness this mother and guard of virtues. Let not the tongues of the deceitful diminish it in us, or any snares of the ancient enemy corrupt it. For this joins what is divided, and keeps together what is joined. This lifts up what is lowly without tumour; this brings down what is lifted up without dejection. Through this the unity of the universal Church, which is the knitting together of the Body of Christ, rejoices in its several parts through the mind’s equalization of them, though having in it dissimilarity from the diversity of its members. Through this these members both exult in the joy of others, though in themselves afflicted, and also droop for the sorrows of others, though in themselves joyful. For seeing that, as the teacher of the Gentiles testifies, if one member suffers anything, the other members suffer with it, and if one member glories, all the members rejoice with it, I doubt not that you groan for our perturbation, as it is quite certain that we rejoice for your peace.
Now as to your Fraternity rejoicing with us on our ordination, it, displays to me the affection of most sincere charity. But I confess that a force of sorrow strikes through my soul from contemplation of this order of ministry. For heavy is the weight of priesthood; seeing that it is necessary for a priest, first to live so as to be an example to others, and then tobe on his guard not to lift up his heart because of the example which he shews. He should ever be thinking of the ministry of preaching, considering with most intense fear how that the Lord, when about to depart to receive for Himself a kingdom, and giving talents to His servants, says, Trade ye till I come (Lc 19,13). Which trading surely we carry on only if by our living and our speaking we win the souls of our neighbours; if by preaching the joys of the heavenly kingdom we strengthen all that are weak in divine love; if by terribly sounding forth the punishments of hell we bend the froward and the timid; if we spare no one against the truth; if, given to heavenly friendships, we fear not human enmities. And indeed it was in thus shewing himself that the Psalmist knew that he had offered a kind of Sacrifice to God, when he said,, Did I not hale them, O God, that hated thee, and was I not grieved with thine enemies! Yea I hated them with a perfect hated, and they became enemies unto me (Ps 138,21 61 ). But in view of this burden I tremble for my infirmity, and look to the returning of the Master of the house, after receiving His kingdom, to take account of us. But with what heart shall I bear His coming, if from the trading I undertook I render Him no gain, or almost none?Do thou, therefore, most dear brother, help me with thy prayers; and what thou seest me to fear for myself, consider daily on thine own account with anxious dread. For through the bond of charity both what I say of myself is thy concern, and what I desire thee to do is mine.
Further, as to what your Fraternity writes about ecclesiastical privileges, keep to this without any hesitation, since, as we defend our own rights, so we observe those of several churches. Nor do I through partiality grant to any Church whatever more than it deserves, nor do I under the instigation of ambition derogate from any what belongs to it by right; but I desire to honour my brethren in all ways, and study accordingly that each may be advanced in honour, so long as there can be no opposition to it of right on the part of one against the other. Further, I greatly rejoice with you in the manners of your messengers, in whom it has been shewn me how much you love me, in that you have sent to me elect brethren and sons.
Given the tenth of the Kalends of August, tenth indiction.
60 The bishop of Carthage was primate of the province of Africa Proconsularis in virtue of his See. For the custom with regard to primacy in other African provinces, see I. 74, note 2. The fact, apparent from this letter, that Dominicus had deemed sending to Gregory on his accession the congratulatory letter that had been expected, and Gregory’s carefulness to assure him, in the course of the studiously courteous letter, of his desire to respect the ancient privileges of Churches, may be among the symptoms, otherwise apparent, of the authoritative claims of the Roman See being still viewed with some jealousy in the African Church. Cf. in Book VIII. Epistle 33, to the same Dominicus, in which Gregory, in praising his reverence for the Apostolic See, attributes such reverence to his knowledge of the origin of the African episcopacy, refraining from asserting in this case any prerogative of divine right belonging to the See of S. Peter. Other letters to Dominicus are V. 5; VII. 35; XII. 1).
61 In English Bible, 139,21.
20248 62 .
Gregory to Columbus, &c.
It is known, most dear brother In Christ, that the ancient enemy, who by cunning persuasion deposed the first man from the delights of Paradise to this life of care, and in him even then inflicted the penalty of mortality on the human race, does now with the same cunning, so as more easily to seize the flock, endeavour to infect the shepherds of the Lord’s sheep with infused poisons, and already to claim them as his own by right. But we, who, though unworthy, have undertaken the government of the Apostolic See in the stead of Peter the prince of the apostles, are compelled by the very office of our pontificate to resist the general enemy by all the efforts in our power. Now the bearers of these presents, Constantius and Mustellus, have in a petition presented to us given us to understand, and the deacons of the Church of Pudentiana constituted in the province of Numidia assert, that Maximianus, prelate of the same Church, corrupted by a bribe from theDonatists, has by a new licence allowed a bishop to be made in the place where he lives; which thing, though previous usage allowed it, is prohibited from remaining and continuing by the catholic faith63 . On this account, then, we have deemed it necessary to exhort thy Fraternity by these present writings that, when Hilarus our chartularius comes to thee, this same case be subjected to a thorough and wise investigation in an united general council of bishops, having the terror of the coming judge before their eyes. And if this charge should be proved with sufficient evidences by the bearers of these presents against the aforesaid bishop, let him by all means be degraded from the dignity and office which he enjoys, that both he may return to the gains of penitence through acknowledgment of his fault, and others may not presume to attempt such things.
For it is right that one who has sold our Lord Jesus Christ to a heretic for money received, as is said to have been done, should be removed from handling the mysteries of His most holy body and blood. Further, if, apart from this accusation, there is any contest afoot among them, as is contained in the petition of the deacons themselves, with respect to certain wrongs or private transactions, this let thy Fraternity with our aforesaid chartularius fully enquire into with evidence adduced, and decide it according to justice between all the parties.
But, further, we have learnt through the information given us by the bearers of these presents that the heresy of the Donatists is for our sins spreading daily, and that very many, leave being given them through venality, are being baptized a second time by the Donatists. How serious a matter this is, brother, it behoves us with the whole bent of our minds to consider. Lo, the wolf tears the Lord’s flock, no longer stealthily in the night, but in the open light; and we see him advance in the slaughter of the sheep, and with no solicitude, with no darts of words, do we oppose him. What fruits, then, of a multiplied flock shall we shew to the Lord, if even that of which we have undertaken the feeding we see with easy mind mangled by the wild beast? Let us therefore study to inflame our hearts by imitation of earthly shepherds, who often keep watch through winter nights, pinched with showers and frost, lest even one sheep, and perchance not a profitable one, should perish. And, if the prowler should have bitten it with greedy mouth, how do they busy themselves, with what palpitations of heart do they pant, with what cries do they leap forward to rescue the captured sheep, stimulated by the pressing need, lest anything lost through their carelessness should be required of them by the Lord of the flock! Let us then watch, lest anything should perish: and, if anything should by chance have been seized, let us bring it back to the Lord’s flock by the cries of divine discourses, that He who is the Shepherd of shepherds may mercifully vouchsafe to approve us in His judgment as having kept watch over His sheepfold. This also it is needful for you to attend to wisely; that, if there should be any proper petition on the part of the same bishop against the bearers of these presents, it should be thoroughly enquired into; and, if haply they themselves also should rightly deserve to be smitten for their own fault, we pronounce that they should by no means be spared on the ground of their having had the toil of resorting to us.
In the month of August, tenth indiction.
62 This Columbus was one of the bishops in Numidia, who seems to have enjoyed the peculiar confidence of Gregory, being written to on various questions concerning the Church there, and charged with seeing to the exercise of discipline over other bishops, though not himself the primate. He is addressed (III. 68; VIII. 13) as being himself especially devoted to the Roman See. Other letters addressed to him are III. 48; IV. 35; VI. 37; VII. 2; VIII. 28; XII. 8; XII. 28).
63 The Donatists had formerly been allowed their own bishop, tolerated along with the Catholic ones. This liberty was now disallowed, probably in accordance with imperial edicts. See I 74, note 8).
20249 Gregory to Januarius, archbishop of Caralis (Cagliari).
If with integrity of heart we consider the priestly office which we administer, the concord of personal charity ought so to unite us with our sons that, as we are fathers in name, so we should be proved by our affection to be so in deed. While, then, we ought to be such as has been said above, we wonder why such a mass of complaints has arisen against thy Fraternity. We still indeed hesitate to believe it: but, that we may be able to ascertain the truth, we have sent to your parts John the notary of our See, supported by our injunction, who may compel all parties to abide the judgment of chosen arbitrators, and by his own execution carry their judgments into effect. Wherefore we exhort thy Fraternity by this present writing to consider well with thyself beforehand the merits of the cases; and, if you find that you have taken or hold anything unjustly, in consideration of your priesthood to restore it before trial.
Now, among numerous complaints, the most distinguished Isidore has complained of having been excommunicated and anathematised by thy Fraternity for invalid reasons. And, when we had wished to learn from one of thy clergy who was here for what cause this had been done, he gave us to understand that it had been done for no other cause than that the man had done thee an injury. This distresses us exceedingly; since, if it is so, thou shewest that thou dost not think of heavenly things, but givest signs of having thy conversation among things of earth, having brought to bear the malediction of anathema to avenge a private wrong; which is a thing forbidden by the sacred rules. Wherefore for the future be thoroughly circumspect and careful, and presume not to inflict any such penalty again for vindication of thine own wrongs. For, shouldest thou do anything of the kind, know that it will afterwards be avenged on thyself.
20251 Gregory to all bishops in the matter of the Three Chapters64 .
I have received your letters with the utmost gratification: but I shall have far abundant joy, if it should be my lot to rejoice in your return from error. Now the forefront of your Epistle notifies that you suffer severe persecution. But persecution, if endured irrationally, is of no profit at all unto salvation. For it is impious in any one to expect a recompense of reward for sin. For you ought to know, as the blessed Cyprian says, that it is not the suffering that makes the martyr, but the cause for which he suffers. This being so, it is exceedingly incongruous for you to glory in the persecution whereof you speak, seeing that you are not thereby at all advanced towards eternal rewards. Let, then, purity of faith bring your Charity back to your mother church who bare you; let no bent of your mind dissociate you from the unity of concord; let no persuasion deter you from seeking again the right way. For in the synod which dealt with the three chapters it is distinctly evident that nothing pertaining to faith was subverted, or in the least degree changed; but, as you know, the proceedings had reference only to certain individuals; one of whom, whose writings evidently deviated from the rectitude of the Catholic Faith, was not unjustly condemned65 .
Moreover, as to what you write about Italy among other provinces having been especially scourged since that time, you ought not to twist this into a reproach, since it is written, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (He 12,6). If, then, it is as you say, Italy has been since that time the more loved by God, and in all ways approved, having been counted worthy of enduring the scourge of the Lord. But, since it is not as ye try to make out by way of insulting over her, attend ye to reason.
After the Pope Vigilius of illustrious memory, having been appointed in the royal city66 , promulgated a sentence of condemnation against Theodora, then empress, or against the Acephali67 , the city of Rome was then attacked and captured by enemies. Does it follow from this that the Acephali had a good case, or that they were unjustly condemned, because such things happened after their condemnation? Away with the thought! For it is not fit that either any one of you, or any others who have been instituted in the mysteries of the Catholic Faith, should say or in any way acknowledge this. This then being recognized, retire ye even now at length from the determination you have come to. Wherefore, that full satisfaction may be infused into your minds, and all doubt removed, with respect to the three chapters, I have judged it of advantage to send you the book which my predecessor of holy memory, Pope Pelagius, had written on this subject68 . Which book if you should be willing to read again and again,putting aside the spirit of wilful self-defence, I have confidence that you will follow it in all respects, and, notwithstanding all, return to union with us. But if henceforth, after perusal of this book, you should decide to persist in your present determination, you will doubtless shew that you gave yourselves up not to reason but to obstinacy. Wherefore once more, in a spirit of compassion, I admonish your Charity, that, inasmuch as under God the purity of our faith has remained inviolate in the matter of the Three Chapters, ye put away from you all swelling of mind, and return to your mother the Church, who expects and invites her sons; and this all the more speedily as you know that she expects you daily.
64 This letter, being in reply to one from the bishops addressed who are spoken of as being at the time schismatics, cannot have been meant for the universal episcopate. They were probably those of Istria or elsewhere, who were out of communion with Rome because of their refusal to accept the condemnation of the “Three Chapters” by the fifth Council. See I. 16, note 3: IV. 1, 2, 3, 4, 38, 39.
65 I.e. Theodorus of Mopsuestia, whose person, and not his writings only, was anathematized in the fifth Council. The sentence was; “Proedicta tria capitula anathematizamus, id est, Theodorum Mopsuestenum cum nefandis ejus scriptis, et quoe impie Theodoritus conscripsit, et impiam epistolam quoe dicitur Iboe, et defensores eorum.”
66 Vigilius, having gone to Constantinople with pope Agapetus, who died there, was selected by the Empress Theodora as his successor, and sent back to Italy with an order from her to Belisarius to bring about his election (Liberatus, Breviar. c. 22). Gregory seems to have been unaware of the fact stated by Liberatus, namely that Vigillius had come to a secret understanding with the Empress that he would support the Monophysite party and disallow the Council of Chalcedon, as there is good evidence that he did after his accession. It is true that he afterwards declared for orthodoxy, and condemned all abettors of the Eutychian heresy. But this appears to have been not tilla.d.450, in reply to a letter received from the Emperor Justinian and therefore subsequent to the occupation of Rome by the Gothic King Theodatus, which was in 536, and to its siege by Vitiges, who retired in 538. Thus what Gregory goes on to say about Rome having been attacked and captured by enemies after the condemnation of heresy by Vigilius must be due to serious ignorance of the facts of the case. Nor does he appear to have known - at any rate he does not intimate - that the condemnation of the Three Chapters, pressed upon the fifth Council by the Emperor Justinian, had been in spite of the opposition of Vigilius, though it is true that this sorry pope did afterwards assent to it.
67 ’I’he Monophysites - or some of them - had come to be so called, as being without a head, after their leader. Peter Mongus, had accepted the See of Alexandria on the doctrinal basis of Zeno’s Henoticon.
68 Pelagius I., who succeeded Vigilius, though he had formerly with him opposed the condemnation of the Three Chapters, upheld it after his accession to the popedom. The “book” sent by Gregory to the bishops may have been the Epistle given as Ep. VII., among those attributed to Pelagius, addressed to Helias and the bishops of Isria).
S. Gregory I, letters 20237