St. Gregory the Great
EPISTLE I. TO
ALL THE BISHOPS OF SICILY. Gregory, servant of the servants of God,
to all the bishops constituted throughout Sicily. We have plainly
perceived it to be very necessary that, even as our predecessors
thought fit to do, we should commit all things to one and the same
person; and that, where we cannot be present ourselves, our
authority should be represented through him to whom we send our
instructions. Wherefore, with the help of God, we have appointed
Peter, subdeacon of our See, our delegate in the province of Sicily.
Nor can we doubt as to the conduct of him to whom, with the help of
God, we are known to have committed the charge of the whole
patrimony of our church. This also we have plainly perceived to be a
thing that ought to be done; that once in the year your whole
fraternity should assemble, at Syracuse or Catana, receiving, as we
have charged him, the honour due to you; to the end that, together
with the aforesaid Peter, subdeacon of our See, you may settle with
due discretion whatever things pertain to the advantage of the
churches of the province, or to the relief of the necessities of the
poor and oppressed, or to the admonition of all, and the correction
of those whose transgressions may peradventure be proved. From which
council far be animosities, which are the nutriment of crimes, and
may inward grudges die away, and that discord of souls which is
beyond measure execrable. Let concord well-pleasing to God, and
charity, approve you as His priests. Conduct all things, therefore,
with such deliberation and calmness that yours may most worthily be
called an Episcopal Council.
EPISTLE II. TO JUSTINUS, PRAETOR OF
SICILY. Gregory to Justinus, Praetor of Sicily. What my tongue
speaks my conscience approves; since even before you had become
engaged in the employments of any office of dignity, I have greatly
loved and greatly respected you. For the very modesty of your
deportment made certain incipient claims on affection even from one
who had been loth. And, when I heard that you had come to administer
the praetorship of Sicily, I greatly rejoiced. But, since I have
discovered that a certain ill-feeling is creeping in between you and
the ecclesiastics, I have been exceedingly distressed. But now that
you are occupied with the charge of civil administration, and I with
the care of this ecclesiastical government, we can properly love one
another in particular so far as we do no harm to the general
community. Wherefore I beseech you by Almighty God, before Whose
tremendous judgment we must give account of our deeds, that your
Glory have always the fear of Him before your eyes, and never allow
anything to come in whereby even slight dissension may arise between
us. Let no gains draw you aside to injustice; let not either the
threats or the favours of any one cause you 74 to deviate from the
path of rectitude. See how short life is: think, ye that exercise
judicial authority, before what judge ye must at some time go. It is
therefore to be diligently considered that we shall leave all gains
behind us here, and that of harmful gains we shall carry with us to
the judgment the pleas only that are against us for them. Those
advantages, then, are to be sought by us which death may in no wise
take away, but which the end of the present life may shew to be such
as will endure for ever. As to what you write concerning the corn,
the, magnificent Citonatus asserts very differently that no more has
been transmitted than what was supplied for replenishing the public
granary in satisfaction of what was due for the past indiction. Give
attention to this matter, since, if what is transmitted be at all
defective, it will be the death not of any one single person only,
but of the whole people together. Now for the management of the
patrimony of Sicily I have sent, as I think under the guidance of
God, such a man as you will be in entire accord with, if you are a
lover of what is right, as I have found you to be. Moreover, as to
your desire that I should remember you kindly, I confess the truth
when I say that, unless any injustice should creep in from the
snares of the ancient foe I have learnt thy Glory's modesty to be
such that I shah not blush to be thy friend.
EPISTLE III. To PAUL,
SCHOLASTICUS, Gregory to Paul, &c. However strangers smile upon me
on account of the dignity of my priestly office, this I take not
much account of; but I do grieve not a little at your smiling upon
me on this account, seeing that you know what I long for, and yet
suppose me to have received advancement. For to me it would have
been the highest advancement, if what I wished could bare been
fulfilled; if I could have accomplished my desire, which you have
been long acquainted with, in the enjoyment of longed-for rest. Yet,
since I am now detained in the city of Rome, tied by the chains of
this dignity, I have something wherein I may even rejoice in
addressing your Glory, seeing that, when the most eminent lord the
ex-consul Leo comes, I suspect that you will not remain in Sicily;
and when thou thyself also, tied by thine own dignity, shalt come to
be detained in Rome, thou wilt come to know what sorrow and what
bitterness I suffer. But when the magnificent lord Maurentius, the
Chartularius, comes to you, I pray thee concur with him in regard to
the present straits of the Roman city, since outside we are stabbed
without cease by hostile swords. But we are still more heavily
pressed by danger within through a sedition of the soldiers.
Further, we commend to your Glory in all respects Peter our
sub-deacon, whom we have sent to rule the patrimony of the Church.
EPISTLE IV. TO JOHN, BISHOP OF CONSTANTINOPLE. Gregory to John,
Bishop of Constantinople. If the virtue of charity consists in the
love of one's neighbour, and we are commanded to love our neighbours
as ourselves, how is it that your Blessedness does not love me even
as yourself? For I know with what ardour, with what anxiety, you
wished to fly from the burden of the episcopate; and yet you made no
opposition to this same burden of the episcopate being imposed on
me. It is evident, then, that you do not love me as yourself, seeing
that you have wished me to take on myself that load which you were
unwilling should be imposed on you. But since I, unworthy and weak,
have taken charge of an old and grievously shattered ship (for on
all sides the waves enter, and the planks, battered by a daily and
violent storm, sound of shipwreck), I beseech thee by Almighty God
to stretch out the hand of thy prayer to me in this my danger, since
thou canst pray the more strenuously as thou standest further
removed from the confusion of the tribulations which we suffer in
this land. My synodical epistle I will transmit with all possible
speed, having despatched Bacauda, our brother and fellow-bishop,
immediately after my ordination, as the bearer of this letter, while
pressed by many and serious engagements.
EPISTLE V. TO THEOCTISTA,
SISTER OF THE EMPEROR. Gregory to Theoctista, &c With how great
devotion my mind prostrates itself before your Venerableness I
cannot fully express in words; nor yet do I labour to give utterance
to it, since, even though I were silent, you read in your heart your
own sense of my devotion. I wonder, however, that you withdrew
your countenance, till of late bestowed on me, from this my recent
engagement in the pastoral office; wherein, under colour of
episcopacy, I have been brought back to the world; in which I am
involved in such great earthly cares as I do not at all remember
having been subjected to even in a lay state of life. For I have
lost the deep joys of my quiet, and seem to have risen outwardly
while inwardly falling down. Whence I grieve to find myself banished
far from the face of my Maker. For I used to strive daily to win my
way outside the world, outside the flesh; to drive all phantasms of
the body from the eyes of my soul, and to see incorporeally supernal
joys; and not only with my voice but in the core of my heart I used
to say, My heart hath said unto Thee, I have sought Thy face, Thy
face, Lord, will I seek (Ps. xxvi. 8). Moreover desiring nothing,
fearing nothing, in this world, I seemed to myself to stand on a
certain summit of things, so that I almost believed to be fulfilled
in me what I had learnt of the Lord's promise through the prophet, I
will lift thee up upon the high places of the earth (Isai. lviii.
14). For he is lifted up upon the high places of the earth who
treads under foot through looking down upon them in his mind even
the very things of the present world which seem lofty and glorious.
But, having been suddenly dashed from this summit of things by the
whirlwind of this trial, I have fallen into fears and tremors,
since, even though I have no fears for myself, I am greatly afraid
for those who have been committed to me. On every side I am tossed
by the waves of business, and sunk by storms, so that I may truly
say, I am come into the depth of the sea, and the storm hath
overwhelmed me (Ps. lxviii. 3). After business I long to return to
my heart; but, driven therefrom by vain tumults of thoughts, I am
unable to return. From this cause, then, that which is within me is
made to be far from me, so that I cannot obey the prophetic voice
which says, Return to your heart, transgressors (Isai. xlvi. 8).
But, pressed by foolish thoughts, I am impelled only to exclaim, My
heart hath failed me (Ps. xxxix. 13). I have loved the beauty of the
contemplative life as a Rachel, barren, but keen of sight and fair
(Gen. xxix.), who, though in her quietude she is less fertile, yet
sees the light more keenly. But, by what judgment I know not, Leah
has been coupled with me in the night, to wit, the active life;
fruitful, but tender-eyed; seeing less, but bringing forth more. I
have longed to sit at the feet of the Lord with Mary, to take in the
words of His mouth; and lo, I am compelled to serve with Martha in
external affairs, to be careful and troubled about many things (Luke
x. 39, seq.). A legion of demons having been, as I believed, east
out of me, I wished to forget those whom I bad known, and to rest at
the feet of the Saviour; and lo it is said to me, so as to compel me
against my will, Return to thine house, and declare how great things
the Lord hath done for thee (Mark v. 19). But who in the midst of so
many earthly cares may be able to preach the wondrous works of God,
it being already difficult for me even to call them to mind? For,
pressed as I am in this office of dignity by a crowd of secular
occupations, I see myself to be of those of whom it is written,
While they were being raised up thou didst cast them down (Ps.
lxxii. 18). For he said not, Thou didst east them down after they
had been raised up, but while they were being raised up; because all
bad men fall inwardly, while through the support of temporal dignity
they seem outwardly to rise. Wherefore their very raising up is
their fall, because, while they rely on false glory, they are
emptied of true glory. Hence, again, he says, Consuming away as
smoke shall they consume away (Ps. xxxvi. 20). For smoke in rising
consumes away, and in extending itself vanishes. And so indeed it
comes to pass when present felicity accompanies the life of a
sinner, since whereby he is shewn to be exalted, thereby it is
brought about that he should cease to be. Hence, again, it is
written, My God, make them like a wheel (Ps. lxxxii. 14). For a
wheel is lifted up in its hinder parts, and in its fore parts falls.
But to us the things that are behind are the goods of the present
world, which we leave behind us; but the things that are before are
those which are eternal and permanent, to which we are called, as
Paul bears witness, saying, Forgetting those things which are
behind, and reaching forth to those things which are before (Phil.
iii. 13). The sinner, therefore, when he is advanced in the present
life, is made to be as a wheel, since, while falling in the things
which are before, he is lifted up in the things which are behind.
For, when he enjoys in this life the glory which he must leave
behind, he falls from that which comes after this life. There are
indeed many who know how so to control their outward advancement as
by no means to fall inwardly thereby. Whence it is written, God
casteth not away the mighty, seeing that He also Himself is might
(Job xxxvi. 5). And it is said through Solomon, 76 A man of
understanding shall possess governments (Prov. i. 5). But to me
these things are difficult, since they are also exceedingly
burdensome; and what the mind has not received willingly it does not
control fitly. Lo, our most serene Lord the Emperor has ordered an
ape to be made a lion. And, indeed, in virtue of his order it can be
called a lion, but a lion it cannot be made. Wherefore his Piety
must needs himself take the blame of all my faults and
short-comings, having committed a ministry of power to a weak agent
EPISTLE VI. TO NARSES, PATRICIAN . Gregory to Narses, &c In
describing loftily the sweetness of contemplation, you have renewed
the groans of my fallen state, since I hear what I have lost
inwardly while mounting outwardly, though undeserving, to the
topmost height of rule. Know then that I am stricken with so great
sorrow that I can scarcely speak; for the dark shades of grief block
up the eyes of my soul. Whatever is beheld is sad, whatever is
thought delightful appears to my heart lamentable For I reflect to
what a dejected height of external advancement I have mounted in
falling from the lofty height of my rest. And, being sent for my
faults into the exile of employment from the face of my Lord, I say
with the prophet, in the words, as it were of destroyed Jerusalem,
He who should comfort me hath departed far from me (Lam. i. 16). But
when, in seeking a similitude to express my condition and title, you
frame periods and declamations in your letter, certainly, dearest
brother, you call an ape a lion. Herein we see that you do as we
often do, when we call mangy whelps pards or tigers. For I, my good
man, have, as it were, lost my children, since through earthly cares
I have lost works of righteousness. Therefore call me not Noemi.
that is fair; but call me Mara, for I am full of bitterness (Ruth i.
20). But as to your saying that I ought not to have written, "That
you should plough with bubali in the Lord's field," seeing that when
in the sheet shewn to the blessed Peter both bubali and all wild
beasts were presented to view; thou knowest thyself that it is
subjoined, Slay and eat (Acts x. Thou, then, who hadst not yet slain
these beasts, why didst thou already wish to eat them through
obedience? Or knowest thou not that the beast about which thou
wrotest refused to be slain by the sword of thy mouth? Thou must
needs, then, satisfy the hunger of thy desire with those whom thou
hast been able to prick and slay (Lit., to slay through
compunction). Further, as to the case of our brethren, I think that,
if God gives aid, it will be as thou hast written. It was not,
however, by any means right for me to write about it at present to
our most serene lords, since at the very outset one should not begin
with complaints. But I have written to my well-beloved son, the
deacon Honoratus, that he should mention the matter to them in a
suitable manner at a seasonable time, and speedily inform me of
their reply. I beg greetings to be given in my behalf to the lord
Alexander, the lord Theodorus, my son Marinus, the lady Esicia, the
lady Eudochia, and the lady Dominica.
EPISTLE VII. TO ANASTASIUS,
PATRIARCH OF ANTIOCH. Gregory to Anastasius, &c. I have found what
your Blessedness has written to be as rest to the weary, as health
to the sick, as a fountain to the thirsty, as shade to the oppressed
with heat. For those words of yours did not seem even to be
expressed by the tongue of the flesh, inasmuch as you so disclosed
the spiritual love which you bear me as if your soul itself were
speaking. But very hard was that which followed, in that your love
enjoined me to bear earthly burdens, and that, having first loved me
spiritually, you 77 afterwards, loving me as I think in temporal
wise, pressed me down to the ground with the burden you laid upon
me; so that, losing utterly all uprightness of soul, and forfeiting
the keen vision of contemplation, I may say, not in the spirit of
prophecy, but from experience, I am bowed down and brought low
altogether (Ps. cxviii. 107). For indeed such great burdens of
business press me down that my mind can in no wise lift itself up to
heavenly things. I am tossed by the billows of a multitude of
affairs, and, after the ease of my former quiet, am afflicted by the
storms of a tumultuous life, so that I may truly say, I am come into
the depth of the sea, and the storm hath overwhelmed me (Ps. lxviii.
3). Stretch out, therefore, the hand of your prayer to me in my
danger, you that stand on the shore of virtue. But as to your
calling me the mouth and the lantern of the Lord, and alleging that
I profit many, this also adds to the load of my iniquities, that,
when my iniquity ought to have been chastised, I receive praises
instead of chastisement. But with what a bustle of earthly business
I am distracted in this place, I cannot express in words; yet you
can gather it from the shortness of this letter, in which I say so
little to him who I love above all others. Further, I apprize you
that I have requested our most serene lords with all possible
urgency to allow you to come to the threshold of Peter, the prince
of the apostles, with your dignity restored to you, and to live here
with me so long as it may please God; to the end that, as long as I
am accounted worthy of seeing you, we may relieve the weariness of
our pilgrimage by speaking to each other of the heavenly country
EPISTLE IX. TO PETER THE SUBDEACON. Gregory to Peter, &c. Gregory, a
servant of God, presbyter and abbot of the monastery of Saint
Theodore in the province of Sicily constituted in the territory of
Panormus, has given us to understand that men of the farm of
Fulloniacus, which belongs to the holy Roman Church, are
endeavouring to encroach on the boundaries of the farm of Gerdinia,
bordering on the said farm of the holy Roman Church, which they
[i.e. monks of St. Theodore] have possessed without dispute for
innumerable years. And for this cause we desire you to go to the
city of Panormus, and investigate the question in such sort (with
the view of the right of possession remaining with those who have
had it heretofore) that, if you shall find that the aforesaid
monastery of Saint Theodore has possessed the boundaries concerning
which the dispute has arisen without disturbance for forty years,
you shall not allow it to suffer any damage, even though it were to
the advantage of the holy Roman Church, but provide in all ways for
its undisturbed security. But, if the agents of the holy Roman
Church should shew that the monastery has not been in possession
without dispute of its right for forty years, but that any question
has been raised within that time concerning the said boundaries, let
it be set at rest peaceably and legally by arbitrators chosen for
the purpose. For not only do we wish that questions of wrong-doing
that have never yet been mooted should be raised, but also that such
as have been raised by others than ourselves should be speedily set
at rest. Let thy Experience, therefore, cause all to be so
effectively adjusted, that no question relating to this matter may
be hereafter referred to us again. Further, we desire that the
testament of Bacauda, late Xenodochus, continue valid as when first
made. The month of November: ninth Indiction.
EPISTLE X. To BACAUDA
AND AGNELLUS, BISHOPS. Gregory to Bacauda, &c The Hebrews dwelling
in Terracina have petitioned us for licence to hold, under our
authority, the site of their synagogue which they have held
hitherto. But, inasmuch as we have been informed that the same site
is so near to the church that even the sound of their psalmody
reaches it, we have written to our brother and fellow-bishop Peter
that, if it is the case that the voices from the said place are
heard in the church, the Jews must cease to worship there. Therefore
let your Fraternity, with our above-named brother and fellow-bishop,
diligently inspect this place, and if you find that there has been
any annoyance to the church, provide another place within the
fortress, where the aforesaid Hebrews may assemble, so that they may
be able to celebrate their ceremonies without impediment . But let
your Fraternity provide such a place, in case of their being
deprived of this one, that there be no cause of complaint in future.
But we forbid the aforesaid Hebrews to be oppressed or vexed
unreasonably; but, 78 as they are permitted, in accordance with
justice, to live under the protection of the Roman laws, let them
keep their observances as they have learnt them, no one hindering
them: yet let it not be allowed them to have Christian slaves.
EPISTLE XI. TO CLEMENTINA, PATRICIAN. Gregory to Clementina, &c.
Having received your Glory's letter speaking of the passing away of
the late Eutherius of magnificent memory, we give you to understand
that our mind no less than yours is disturbed by such a sorrow, in
that we see how men of approved repute are by degrees removed from
this world, whose ruin is already evidenced in the actual effects of
the causes thereof. But it becomes us to withdraw ourselves from it
by the wise precaution of conversion, lest it involve us too in its
own ruin. And indeed our sorrow for the loss of friends ought to be
the more tolerable as our condition of mortality requires from us
that we should lose them. Nevertheless, for the loss of aid to our
carnal life He Who granted permission for its removal is powerful to
console, and to come Himself as a comforter into the vacant place.
That we are unable to accede to your request that the deacon
Anatholius should be sent to you is due to the circumstances of the
case, and not to any rigorous austerity. For we have appointed him
our steward, having committed our episcopal residence to his
management.
EPISTLE XII. To John, BISHOP OF URBS VETUS (Orvieto).
Gregory to John, &c. Agapitus, abbot of the monastery of St. George,
informs us that he endures many grievances from your Holiness; and
not only in things that might be of service to the monastery in time
of need, but that you even prohibit the celebration of masses in the
said monastery, and also interdict burial of the dead there. Now, if
this is so, we exhort you to desist from such inhumanity, and allow
the dead to be buried, and masses to be celebrated there without any
further opposition, lest the aforesaid venerable Agapitus should be
compelled to complain anew concerning the matters referred to.
EPISTLE XVI TO SEVERUS, BISHOP OF AQUILEIA. Gregory to Severus, &c.
As, when one who walks through devious ways takes anew the right
path, the Lord embraces him with all eagerness, so afterwards, when
one deserts the way of truth, He is more saddened with grief for him
than He rejoiced over him with joy when he turned from error; since
it is a less degree of sin not to know the truth than not to abide
in it when known: and what is committed in error is one thing, but
what iS perpetrated knowingly is another. And we, from having
formerly rejoiced in thy being incorporated in the unity of the
Church, are now the more abundantly distressed for thy dissociation
from the catholic society. Accordingly we desire thee, at the
instance of the bearer of these presents, according to the command
of the most Christian and most serene Emperor, to come with thy
adherents to the threshold of the blessed Apostle Peter, that, a
synod being assembled by the will of God, judgment may be passed
concerning the doubt that is entertained among you.
EPISTLE XVII.
TO ALL THE BISHOPS OF ITALY. Gregory to all, &c. Inasmuch as the
abominable Autharit during this Easter solemnity which has been
lately completed, forbade children of Lombards being baptized in the
catholic faith, for which sin the Divine Majesty cut him off, so
that he should not see the solemnity of another Easter, it becomes
your Fraternity to warn all the Lombards in your districts, seeing
that grievous mortality is everywhere 79 imminent, that they should
reconcile these their children who have been baptized in Arian
heresy to the catholic faith, and so appease the wrath of the
Almighty Lord which hangs over them. Warn, then, those whom you can;
with all the power of persuasion you possess seize on them, and
bring them to a right faith; preach to them eternal life without
end; that, when you shall come into the sight of the strict judge,
you may be able, in consequence of your solicitude, to shew in your
own persons a shepherd's gains.
EPISTLE XVIII. TO PETER THE
SUBDEACON. Gregory to Peter, &c. We have been informed that
Marcellus of the Barutanian Church, who has had penance assigned him
in the monastery of Saint Adrian in the same city of Panormus, not
only is in want of food, but also suffers inconvenience from
scarcity of clothing. Therefore we hold it necessary to enjoin your
Activity by this present order to appoint for him as much as you may
see to be needful in the way of food clothing and bedding for his
own maintenance, and provision for his servant; so that his want and
nakedness may be provided for with such timely care that what you
assign to this same man may be reckoned afterwards to your own
account. So act, therefore, that you may both fulfil our command,
and also by ordering this very thing well you may be able yourself
to partake of the profit of the same. Further, there is this other
matter that we enjoin you to look to without regard to the old
custom that has now grown up; namely, that if any cities in the
province of Sicily, for their sins, are known to be without pastoral
government through the lapses of their priests, you should see
whether there be any worthy of the office of priesthood among the
clergy of the churches themselves, or out of the monasteries, and,
after first enquiring into the gravity of their behaviour, send them
to us, that the flock of each place may not be found destitute for
any length of time through the lapse of its pastor. But if you
should discover any vacant place in which no one of the same church
is found fitted for such a dignity, send us word after the like
careful enquiry, that some one may be provided whom God may have
judged worthy of such ordination. For it is not right that from the
deviation of one the Lord's flock should be in danger of wandering
abroad among precipices without a shepherd. For thus both the
administration of places will go on, and there will remain no
suspicion of the lapsed being restored to their former rank; and so
may they repent the better.
EPISTLE XIX. TO NATALIS, BISHOP OF
SALONA. Gregory to Natalis, &c. The acts of your synod which you
have transmitted to us, in which the Archdeacon Honoratus is
condemned, we perceive to be full of the seed of strifes, seeing
that the same person is at one and the same time advanced to the
dignity of the priesthood against his will, and removed from the
office of the diaconate as though unworthy of it. And, as it is just
that no one who is unwilling should be advanced by compulsion, so I
think we must be of opinion that no one who is innocent should be
deposed from the ministry of his order unjustly. Nevertheless, since
discord hateful to God excuses thy part in the transaction, we
admonish thee to restore his place and administration to the
Archdeacon Honoratus, and agree to supply him with attendance
sufficient for his divine ministry. If cause of offence is still
fomented between you, let the aforesaid Archdeacon submit himself to
our audience and enquiry, when admonished to do so, and let thy love
send to us a person instructed in the case, that in the presence of
both, the Lord assisting us, we may be able to decide what justice
approves without respect of persons.
EPISTLE XX. TO HONORATUS,
DEACON OF SALONA. Gregory to Honoratus, &c. Having read the
contradictory letters which thou and thy bishop have addressed to us
against each other, we grieve that there is so little charity
between you. Nevertheless we enjoin thee to continue in the
administration of thy office, and, if the cause of offence between
you can, under the power of grace, be settled on the spot, we
believe it will be 80 greatly to the advantage of your souls. But in
case the discord between you has so set you in arms against each
other that you have no will to allay the swelling of your offence,
do thou without delay come to be heard before us, and let thy bishop
send to us on his own behalf such person as he may choose, furnished
with instructions; that, after minutely considering the whole case,
we may settle what may appear fit between the parties. But we would
have thee know that we shall make strict enquiry of thee on all
points, as to whether the ornaments, either those of thine own
church, or such as have been collected from various churches, are
being now kept with all care and fidelity. For, if any of them shall
be found to have been lost through negligence or through any
person's dishonesty, thou wilt be involved in the guilt of this,
being, in virtue of thy office of Archdeacon, peculiarly responsible
for the custody of the said church.
EPISTLE XXI. TO NATALIS, BISHOP
OF SALONA. Gregory to Natalis, &c. We have received at the bands of
the deacon Stephen, whom you sent to us, the letters of thy
Reverence, wherein you congratulate us on our promotion. And truly
what has been offered in the kindness and earnestness of charity
demands full credence, reason having prompted your pontifical order
to rejoice with us. We therefore, being cheered by your greeting,
declare in conscience that I undertook the burden of dignity with a
sick heart. But, seeing that I could not resist the divine decrees,
I have recovered a more cheerful frame of mind. Wherefore we write
to entreat your Reverence that both we and the Christian flock
committed to our care may enjoy the succour of your prayers, to the
end that in the security of that protection we may have power to
overcome the hurricanes of these times. The month of February, ninth
indiction
EPISTLE XXV. TO JOHN, BISHOP OF CONSTANTINOPLE, AND THE
OTHER PATRIARCHS. Gregory, to John of Constantinople, Eulogius of
Alexandria, Gregory of Antioch, John of Jerusalem, and Anastasias,
Ex-Patriarch of Antioch. A paribus. When I consider how, unworthy as
I am, and resisting with my whole soul, I have been compelled to
bear the burden of pastoral care, a darkness of sorrow comes over
me, and my sad heart sees nothing else but the shadows which allow
nothing to be seen. For to what end is a bishop chosen of the Lord
but to be an intercessor for the offences of the people? With what
confidence, then, can I come as an intercessor for the sins of
others to Him before Whom I am not secure about my own? If perchance
any one should ask me to become his intercessor with a great man who
was incensed against him, and to myself unknown, I should at once
reply, I cannot go to intercede for you, having no knowledge of that
man from familiar acquaintance with him. If then, as man with man, I
should properly blush to become an intercessor with one on whom I
had no claim, how great is the audacity of my obtaining the place of
intercessor for the people with God, whose friendship I am not
assured of through the merit of my life! And in this matter I find a
still more serious cause of alarm, since we all know well that, when
one who is in disfavour is sent to intercede with an incensed
person, the mind of the latter is provoked to still greater
severity. And I am greatly afraid lest the community of believers,
whose offences the Lord has so far indulgently borne with, should
perish through the addition of my guilt to theirs. But, when in one
way or another I suppress this fear, and with mind consoled give
myself to the care of my pontifical office, I am deterred by
consideration of the immensity of this very task. "For indeed I
consider with myself what watchful care is needed that a ruler may
be pure in thought, chief in action, discreet in keeping silence,
profitable in speech, a near neighbour to every one in sympathy,
exalted above all in contemplation, a companion of good livers
through humility, unbending against the vices of evil-doers through
zeal for righteousness." All which things when I try to search out
with subtle investigation, the very wideness of the consideration
cramps me in the particulars. For, as I have already said, there is
need of the greatest care that "the ruler be pure in thought, &c."
[A long passage, thus beginning, and ending with "beyond the limit
of order," is found also in Regula Pastoralis, Pt. II. ch. 2, which
see.] Again, when I betake myself to consider the works required of
the pastor, I weigh within myself what intent care is to be taken
that he be "chief in action, to the end that by his living, he may
point out the way of life to them that are put under him, &c." [See
Reg. Past., Pt. II. ch. 3, to the end.] Again, when I betake myself
to consider the duty of the pastor as to speech and silence, I weigh
within myself with trembling care how very necessary it is that he
should be discreet in keeping silence and profitable in speech,
"lest he either utter what ought to be suppressed or suppress what
ought to be uttered, &c." [See Reg. Past., III., 4, down to "keep
the unity of the faith."] Again, when I betake myself to consider
what manner of man the ruler ought to be in sympathy, and what in
contemplation, I weigh within myself that he "should be a near
neighbour to every one in sympathy, and exalted above all in
contemplation, to the end that through the bowels of
loving-kindness, &c." [See Reg. Past, Pt. II. ch. 5, to the end.]
Again, when I betake myself to consider what manner of man the ruler
ought to be in humility, and what in strictness, I weigh within
myself how necessary it is that he "should be, through humility, a
companion to good livers, and, through the zeal of righteousness
rigid against the vices of evil-doers &c." [See Regula Pastoralis,
Pt. II. ch. 6, down to "towards the perverse;" there being only a
slight variation, not affecting the sense, in the wording of the
concluding clause.] For hence it is that "Peter who had received
from God, &c." [See Reg. Past., Pt. II. ch. 6, down to "dominates
over vices rather than over his brethren."] He orders well the
authority he has received who has learnt both to maintain it and to
keep it in check. He orders it well who knows how both through it to
tower above sins, and with it to set himself on an equality with
other men. Moreover, the virtue of humility ought to be so
maintained that the rights of government be not relaxed; lest, when
any prelate has lowered himself more than is becoming, he be unable
to restrain the life of his subordinates under the bond of
discipline; and the severity of discipline is to be so maintained
that gentleness be not wholly lost through the over-kindling of
zeal. For often vices shew themselves off as virtues, so that
niggardliness would fain appear as frugality, extravagance as
liberality, cruelty as righteous zeal, laxity as loving-kindness.
Wherefore both discipline and mercy are far from what they should
be, if one be maintained without the other. But there ought to be
kept up with great skill of discernment both mercy justly
considerate, and discipline smiting kindly. "For hence it is that,
as the Truth teaches (Luke x. 34), the man is brought by the care of
the Samaritan, &c." [See Reg. Past., Pt. II. ch. 6, down to "manna
of sweetness."] Thus, having undertaken the burden of pastoral care,
when I consider all these things and many others of like kind, I
seem to be what I cannot be, especially as in this place whosoever
is called a Pastor is onerously occupied by external cares; so that
it often becomes uncertain whether he exercises the function of a
pastor or of an earthly noble. And indeed whosoever is set over his
brethren to rule them cannot be entirely free from external cares;
and yet there is need of exceeding care lest he be pressed down by
them too much. "Whence it is rightly said to Ezekiel, The priests
shall not shave their heads, &c."[See Reg. Past., Pt. II., ch. 7, to
the end.] But in this place I see that no such discreet management
is possible, since cases of such importance hang over me daily as to
overwhelm the mind, while they kill the bodily life. Wherefore, most
holy brother, I beseech thee by the Judge who is to come, by the
assembly of many thousand angels, by the Church of the firstborn who
are written in heaven, help me, who am growing weary under this
burden of pastoral care, with the intercession of thy prayer, test
its weight oppress me beyond my strength. But, being mindful of what
is written, Pray for one another, that ye may be healed (James v.
16), I give also what I ask for. But I shall receive what I give.
For, while we are joined to you through the aid of prayer, we hold
as it were each other by the hand while walking through slippery
places, and it comes to pass, through a great provision of charity,
that the foot of each is the more firmly planted in that one leans
upon the other. Besides, since with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation,
I confess that I receive and revere, as the four books of the Gospel
so also the four Councils: to wit, the Nicene, in which the perverse
doctrine of Arius is overthrown; the Constantinopolitan also, in
which the error of Eunomius and Macedonius is refuted; further, the
first Ephesine, in which the impiety of Nestorius is condemned; and
the Chalcedonian, in which the pravity of Eutyches and Dioscorus 82
is reprobated. These with full devotion I embrace, and adhere to
with most entire approval; since on them, as on a four-square stone,
rises the structure of the holy faith; and whosoever, of whatever
life and behaviour he may be, holds not fast to their solidity, even
though he is seen to be a stone, yet he lies outside the building.
The fifth council also I equally venerate, in which the epistle
which is called that of Ibas, full of error, is reprobated;
Theodorus, who divides the Mediator between God and men into two
subsistences, is convicted of having fallen into the perfidy of
impiety; and the writings of Theodoritus, in which the faith of the
blessed Cyril is impugned, are refuted as having been published with
the daring of madness. But all persons whom the aforesaid venerable
Councils repudiate I repudiate; those whom they venerate I embrace;
since, they having been constituted by universal consent, he
overthrows not them but himself, whosoever presumes either to loose
those whom they bind, or to bind those whom they loose. Whosoever,
therefore, thinks otherwise, let him be anathema. But whosoever
holds the faith of the aforesaid synods, peace be to him from God
the Father, through Jesus Christ His Son, Who lives and reigns
consubstantially God with Him in the Unity of the Holy Spirit for
ever and ever. Amen.
EPISTLE XXVI. TO ANASTASIUS, PATRIARCH OF
ANTIOCH. [The beginning of this epistle is the same as that of
Epistle VII. to the same Anastasius as far as the words "stand on
the shore of virtue"; after which it is continued as follows.] But,
as to your calling me the mouth and lantern of the Lord, and
alleging that I profit many by speaking, and am able to give light
to many, I confess that you have brought me into a state of the
greatest doubt in my estimate of myself. For I consider what I am,
and detect in myself no sign of all this good. But I consider also
what you are, and I do not think that you can lie. When, then, I
would believe what you say, my infirmity contradicts me. When I
would dispute what is said in my praise, your sanctity contradicts
me. But I pray you, holy man, let us come to some agreement in this
our contest, that, though it is not as you say, it may be so because
you say it. Moreover, I have addressed my synodical epistle to you,
as to the other patriarchs, your brethren; inasmuch as with me you
are always what it has been granted you to be by the gift of
Almighty God, without regard to what you are accounted not to be by
the will of men. I have given some instructions to Boniface the
guardian (defensori), who is the bearer of these presents, for him
to communicate to your holiness in private. Moreover, I have sent
you keys of the blessed apostle Peter, who loves you, which are wont
to shine forth with many miracles when placed on the bodies of sick
persons.
EPISTLE XXVII. TO ANASTASIUS, ARCHBISHOP OF CORINTH.
Gregory to Anastasius, &c. In proportion as the judgments of God are
unsearchable ought they to be an object of fear to human
apprehension; so that mortal reason, being unable to comprehend
them, may of necessity bow under them the neck of a humble heart, to
the end that it may follow with the mind's obedient steps where the
will of the Ruler may lead. I, then, considering that my infirmity
cannot reach to the height of the apostolic See, had rather have
declined this burden, lest, having pastoral rule, I should succumb
in action through inadequate administration. But, since it is not
for us to go against the will of the Lord who disposes all, I
obediently followed the way in which it pleased the merciful hand of
the Ruler to deal with me. For it was necessary that your Fraternity
should be informed, even though the present opportunity had not
occurred, how the Lord had vouchsafed that I, however unworthy,
should preside over the apostolic See. Since, then, reason required
this to be done, and an opportunity having occurred through our
sending to you the bearer of these presents, that is, Boniface the
guardian (defensorem), we are careful not only to offer to your
Fraternity by letter the good wishes of charity, but also to inform
you of our ordination, as we believe you would wish us to do.
Wherefore let your Charity, by a letter in reply, cause us to
rejoice for the unity of the Church and the acceptable news of your
own welfare; to the end that our bodily absence from each other,
which distance of place causes us to endure, may become as presence
through interchange of letters. We exhort you, also, since we have
despatched the above-mentioned 83 bearer of these presents on
certain necessary business to the feet of the most clement prince,
and since the mutability of the time is wont to generate many
hindrances on the way, that your priestly affection would bestow
upon him whatever may be necessary either in provision for his
journey by land or in procuring for him the means of navigation,
that through God's mercy, he may be able the more quickly to
accomplish his intended journey.
EPISTLE XXVIII. TO SEBASTIAN,
BISHOP OF RHISINUM [in Dalmatia]. Gregory to Sebastian, &c. Although
I deserved to receive no letters from your Blessedness, yet I also
do not forget my own forgetfulness; I blame my negligence, I stir up
my sluggishness with goads of love, that one who will not pay what
he owes of his own accord, may learn even under blows to render it.
Furthermore, I inform you that I have prepared a full
representation, with urgent prayers to our most pious lords, to the
effect that they ought to have sent the most blessed lord patriarch
Anastasius, with the use of the pallium granted him, to the
threshold of the blessed Peter, prince of the apostles, to celebrate
with me the solemnities of Mass; to the end that, though he were not
allowed to return to his See, he might at least live with me,
retaining his dignity. But of the reason that has arisen for keeping
back what I had thus written the bearer of these presents will
inform you. Nevertheless, ascertain the mind of the said lord
Anastasius, and inform me in your letters of whatever he may wish to
be done in this business.
EPISTLE XXIX. To ARISTOBULUS, EX-PREFECT
AND ANTIGRAPHUS. Gregory to Aristobulus, &c. For fully expressing my
affection I confess that my tongue suffices not: but your own
affection will better tell you all that I feel towards you. I have
heard that you are suffering from certain oppositions. But I am not
greatly grieved for this, since it is often the case that a ship
which might have reached the depths of the ocean had the breeze been
favourable is driven back by an opposing wind at the very beginning
of its voyage, but by being driven back is recalled into port.
Furthermore, if you should by any chance receive for interpretation
a lengthy letter of mine, translate it, I pray you, not word for
word, but so as to give the sense; since usually, when close
rendering of the words is attended to, the force of the ideas is
lost.
EPISTLE XXXIII. To ROMANUS, PATRICIAN, AND EXARCH OF ITALY.
Gregory to Romanus, &c. Even though there were no immediate cause
for writing to your Excellency, yet we ought to shew solicitude for
your health and safety so as to learn through frequent
intercommumcation what we desire to hear about you. Besides, it has
come to our knowledge that Blandus, bishop of the city of Hortanum,
has been detained now for a long time by your Excellency in the city
of Ravenna. And the result is that the Church decays, being without
a ruler, and the people as being without a shepherd; and infants
there, for their sins, die without baptism. And again, since we do
not believe that your Excellency has detained him except on the
ground of some probable transgression, it is proper that a synod
should be held to bring to light any crime that is charged against
him. And, if such fault is found in him as to lead to his
degradation from the priesthood, it is necessary that we should look
out for another to be ordained, lest the Church of God should remain
nu-tended, and destitute in what the Christian religion does not
allow it to be without. But, if your Excellency should perceive that
the case is otherwise with him than it is said to be, allow him, I
pray you, to return to his church, that he may fulfil his duty to
the souls committed to his charge. The month of March; the ninth
Indiction.
EPISTLE XXXIV. TO VENANTIUS, EX-MONK, PATRICIAN OF
SYRACUSE. Gregory to Venantius, &c. Many foolish men have supposed
that, if I were advanced to the rank of the episcopate, I should
decline to address thee, or to keep up communication with thee by
letter. But this is not so; since I am compelled by the very
necessity of my position not to hold my peace. For it is written,
Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii.
I). And again it is written, I have given thee for a watchman unto
the house of Israel, thou shalt hear the word at my mouth, and
declare it to them from me (Ezek. iii. 17). And what follows to the
watchman or to the hearer from such declaration being kept back or
uttered is forthwith intimated; If, when I say to the wicked, Thou
shalt surely die, thou declare it not to him, nor speak to him, that
he may turn from his wicked way and live, the wicked man himself
shall die in his iniquity; but his blood will I require at thine
hand. Yet if thou declare it to the wicked, and he turn not from his
iniquity and from his wicked way, he himself indeed shall die in his
iniquity, but thou hast delivered thy soul. Hence also Paul says to
the Ephesians, My hands are pure this day from the blood of all of
you. For I have not shunned to declare unto you all the counsel of
God (Acts xx. 26, 27). He would not, then, have been pure from the
blood of all, had he refused to declare unto them the counsel of
God. For when the pastor refuses to rebuke those that sin, there is
no doubt that in holding his peace he slays them. Compelled,
therefore, by this consideration, I will speak whether you will or
no; for with all my powers I desire either thee to be saved or
myself to be rescued from thy death. For thou rememberest in what
state of life thou wast, and knowest to what thou hast fallen
without regard to the animadversion of supernal strictness.
Consider, then, thy fault while there is time; dread, while thou
canst, the severity of the future judge; lest thou then find it
bitter, having shed no tears to avoid it now. Consider what is
written; Pray that your flight be not in the winter, neither on the
Sabbath day (Matth. xxiv. 20). For the numbness of cold impedes
walking in the winter, and, according to the ordinance of the law,
it is not lawful to walk on the Sabbath day. He, then, attempts to
fly in the winter or on the Sabbath day, who then wishes to fly from
the wrath of the strict Judge when it is no longer allowed him to
walk. Wherefore, while there is time, while it is allowed, fly thou
from the animadversion which is of so great dreadfulness: consider
what is written; Whatsoever thine hand findeth to do, do it with thy
might; for there is neither work, nor device, nor wisdom, in the
grave whither thou hastenest (Eccles. ix. 10). By the witness of the
Gospel thou knowest that divine severity accuses us for idle talk,
and demands a strict account of an unprofitable word (Matth. xii.
36). Consider, then, what it will do for perverse doing, if in its
judgment it reprobates some for talking. Ananias had vowed money to
God (Acts v. 2 seq.), which, afterwards, overcome by diabolical
persuasion, he withheld. But by what death he was 85 mulcted thou
knowest. If then he was deserving of the penalty of death who
withdrew the money which he had given to God, consider of how great
penalty thou wilt be deserving in the divine judgment, who hast
withdrawn, not money, but thyself, from Almighty God, to whom thou
hadst devoted thyself in the monastic state of life. Wherefore, if
thou wilt hear the words of my rebuke so as to follow them, thou
wilt come to know in the end how kind and sweet they are. Lo, I
confess it, I speak mourning and constrained by sorrow for what thou
hast done. I scarce can utter words; and yet thy mind, conscious of
guilt, is hardly able to bear what it hears, blushes, is confounded,
remonstrates. If, then, it cannot bear the words of dust, what will
it do at the judgment of the Creator? And yet I acknowledge the
exceeding mercy of heavenly grace, in that it beholds thee flying
from life, and nevertheless still reserves thee for life; that it
sees thee acting proudly, and still bears with thee; that through
its unworthy servants it administers to thee words of rebuke and
admonition. So great a thing is this that thou oughtest anxiously to
ponder on what Paul says; We exhort you, brethren that ye receive
not the grace of God in vain: for he saith, I have heard thee in a
time accepted, and in the day of salvation have I succoured thee.
Behold now is the acceptable time, behold now is the day of
salvation (2 Cor. vi. 1 seq.). But I know that, when my letter is
received, forthwith friends come about thee, thy literary clients
are called in, and advice about the purpose of life is sought from
the promoters of death; who, loving not thee, but what belongs to
thee, tell thee nothing but what may please thee at the time. For
such, as thou thyself rememberest, were those thy former
counsellors, who drew thee on to the perpetration of so great a sin.
To quote to thee something from a secular author, "All things should
be considered with friends, but the friends themselves should be
considered first." But, if in thy case thou seekest an adviser, take
me, I pray thee, as thy adviser. For no one can be more to be relied
on for advice than one who loves not what is thine, but thee. May
Almighty God make known to thy heart with what love and with what
charity my heart embraces thee, though so far only as not to offend
against divine grace. For I so attack thy fault as to love thy
person; I so love thy person as not to embrace the viciousness of
thy fault. If, therefore, thou believest that I love thee, approach
the threshold of the apostles, and use me as an adviser. But if
perchance I am supposed to be too keen in the cause of God, and am
suspected for the ardour of my zeal, I will call the whole Church
together into counsel on this question, and whatever all are of
opinion should be done for good, this I will in no wise contradict,
but gladly fulfil and subscribe to what is decided in common. May
Divine grace keep thee while accomplishing what I have warned thee
to do.
EPISTLE XXXV. TO PETER, BISHOP OF TERRACINA. Gregory to
Peter, &c. Joseph, a Jew, the bearer of these presents, has informed
us that, the Jews dwelling in the camp of Terracina having been
accustomed to assemble in a certain place for celebrating their
festivities, thy Fraternity had expelled them thence, and that they
had migrated, and this with thy knowledge and consent, to another
place for in like manner observing their festivities; and now they
complain that they have been expelled anew from this same place.
But, if it is so, we desire thy Fraternity to abstain from giving
cause of complaint of this kind, and that they be allowed, as has
been the custom, to assemble in the place which, as we have already
said, they had obtained with thy knowledge for their place of
meeting. For those who dissent from the Christian religion must
needs be gathered together to unity of faith by gentleness,
kindness, admonition, persuasion, lest those whom the sweetness of
preaching and the anticipated terror of future judgment might have
invited to believe should be repelled by threats and terrors. It is
right, then, that they should come together kindly to hear the word
of God from you rather than that they should become afraid of
overstrained austerity.
EPISTLE XXXVI. TO PETER THE SUBDEACON.
Gregory, bishop, servant of the servants of God, to Peter the
Subdeacon. The code of instructions which I gave thee on thy going
to Sicily must be diligently perused, so that the greatest care may
be taken concerning bishops, lest they mix themselves up in secular
causes, except so far as the necessity of defending the poor compels
them. But what is inserted in the same code concerning monks or
clerics ought, I think, in no respect to be varied from. But let thy
86 Experience observe these things with such great attention as may
fulfil my desire in this regard. Further, it has come to my ears
that from the times of Antoninus, the defensor, till now, during
these last ten years, many persons have endured certain acts of
violence from the Roman Church, so that some publicly complain of
their boundaries having been violently invaded, their slaves
abstracted, and their moveables carried off by force, and not by any
judicial process. In all such cases I desire thy Experience to keep
intent watch, and whatsoever during these last ten years may be
found to have been taken away by violence, or retained unjustly in
the name of the Church, to restore it by authority of this my order
to him to whom it is found to belong; lest he who has suffered
violence should be obliged to come to me, and undertake the labour
of so long a journey, in which case it could not be ascertained here
before me whether or not he spoke the truth. Having regard, then, to
the majesty of the Judge who is to come, restore all things that
have been sinfully taken away, knowing that thou bringest great gain
to me, if thou gatherest [heavenly] reward rather than riches. But
we have ascertained that what the greater part complain of is the
loss of their slaves, saying that, if any man's bondman,
peradventure running away from his master, has declared himself to
belong to the Church, the rectors of the Church have at once kept
him as a bondman belonging to the Church, without any trial of the
case, but supporting with a high hand the word of the bondman. This
displeases me as much as it is abhorrent from the judgment of truth.
Wherefore I desire thy Experience to correct without delay whatever
may be found to have been so done: and it is also fit that any such
slaves as are now kept in ecclesiastical possession, as they were
taken away without trial, should be restored before trial; so that,
if holy Church has any legitimate claim to them, their possessors
may then be dispossessed by regular process of law. Correct all
these things irretractably, since thou wilt be truly a soldier of
the blessed apostle Peter if in his causes thou keep guard over the
truth, even without his receiving anything. But, if thou seest
anything that may justly be claimed as belonging to the Church,
beware lest thou ever try to assert such claim by force; especially
as I have established a decree under pain of anathema, that tituli
may not ever be put by our Church on any urban or rural farm; but
whatever may in reason be claimed for the poor ought also to be
defended by reason; lest, a good thing being done in a manner that
is not good, we be convicted of injustice before Almighty God even
in what we justly seek. Moreover, I pray thee, let noble laymen, and
the glorious [Praetor] love thee for thy humility, not dread thee
for thy pride. And yet, if by any chance thou knowest them to be
doing any injustice to the indigent, turn thy humility at once into
exaltation, so as to be always submissive to them when they do well,
and opposed to them when they do ill. But so behave that neither thy
humility be remiss nor thy authority stiff, to the end that
uprightness season humility, and humility render thy very
uprightness gentle. Further, since it has been customary for bishops
to assemble here for the anniversary of the pontiff, forbid their
coming for the day of my ordination, since foolish and vain
superfluity delights me not. But if they must needs assemble, let
them come for the anniversary of Peter, the prince of the apostles,
to render thanks to him by whose bounty they are pastors. Farewell.
Given this XVII day of the Kalends of April, in the ninth year of
the Emperor Mauricius.
EPISTLE XXXIX. TO ANTHEMIUS, SUBDEACON.
Gregory to Anthemius, &c. We charged thee on thy departure, and
remember to have afterwards enjoined on thee by letter, to take care
of the poor, and, if thou shouldest find any in those parts to be in
want, to inform me by letter: and thou hast been at pains to do this
with regard to very few. Now, I desire that, as soon as thou hast
received this present order, thou offer to Pateria, my father's
sister, forty solidi for shoe-money for her boys, and four hundred
modii of wheat; to the lady Palatina, the widow of Urbicus, twenty
solidi and three hundred modii of wheat; to the lady Viviana, widow
of Felix, twenty solidi and three hundred modii of wheat. And let
all these eighty solidi be charged together in thy accounts. But
bring hither with speed the sum of thy receipts, and be here, with
the Lord's help, by Easter Day. 87
EPISTLE XLI. To PETER, SUBDEACON.
Gregory to Peter, &c. The venerable Paulinus bishop of the city of
Taurum (Taurianum in Brutia), has told us that his monks have been
scattered by reason of barbaric invasions, and that they are now
wandering through the whole of Sicily, and that, being without a
ruler, they neither have a care of their souls, nor pay attention to
the discipline of their profession. On this account we enjoin thee
to search out with all care and diligence, and collect together,
these same monks, and to place them with the said bishop, their
ruler, in the monastery of Saint Theodorus situate in the city of
Messana, that both such as are there now, whom we find to be in need
of a ruler, and those of his congregation whom you may have found
and brought back, may be able, under his leadership, to serve the
Almighty Lord together. Know also that we have signified this matter
to the venerable Felix, bishop of the same city, lest anything
ordained in the diocese committed to him should be disturbed without
his knowledge.
EPISTLE XLII. TO ANTHEMIUS, SUBDEACON Gregory to
Anthemius, &c. John, our brother and fellow-bishop, in a schedule
sent to us by his cleric Justus, has among many other things
intimated to us as follows: that some monks of the diocese of
Surrentum transmigrate from monastery to monastery as they please,
and depart from the rule of their own abbot out of desire for a
worldly life; nay even (what is known to be unlawful) that they aim
severally at having property of their own. Wherefore we command thy
Experience by this present order, that no monk be henceforth allowed
to migrate from monastery to monastery, and that thou permit not any
one of them to have anything of his own. But, if any one whatever
should so presume, let him be sent back with adequate constraint to
the monastery in which he lived at first, to be under the rule of
his own abbot from which he had escaped; lest, if we allow so great
an iniquity to take its course uncorrected, the souls of those that
are lost be required from the souls of their superiors. Further, if
any of the clergy should chance to become monks, let it not be
lawful for them to return anew to the same church in which they had
formerly served, or to any other; unless one should be a monk of
such a life that the bishop under whom he had formerly served should
think him worthy of the priesthood, so that he may be chosen by him,
and by him ordained to such place as he may think fit. And since we
have learnt that some among the monks have plunged into such great
wickedness as publicly to take to themselves wives, do thou seek
them out with all vigilance, and, when found, send them back with
due constraint to the monasteries of which they had been monks. But
neglect not to deal also with the clergy who profess monasticism, as
we have said above. For so thou wilt be pleasing in the eyes of God,
and be found partaker of a full reward.
EPISTLE XLIII. To LEANDER
BISHOP OF HISPALIS (Seville) Gregory to Leander, &c. I should have
wished to reply to your letters with full application of mind, were
I not so worn by the labour of my pastoral charge as to be more
inclined to weep than to say anything. And this your Reverence will
take care to understand and allow for in the very text of my
letters, when I speak negligently to one whom I exceedingly love.
For, indeed, I am in this place tossed by such billows of this world
that I am in no wise able to steer into port the old and gotten ship
of which, in the hidden dispensation of God, I have assumed the
guidance. Now in front the billows rush in, now at the side heaps of
foamy sea swell up, now from behind the storm follows on. And,
disquieted in the midst of all this, I am compelled sometimes to
steer in the very face of the opposing waters; sometimes, turning
the ship aside, to avoid the threats of the billows slantwise. I
groan, because I feel that through my negligence the bilgewater of
vices increases, and, as the storm meets the vessel violently, the
rotten planks already sound of shipwreck. 88 With tears I remember
how I have lost the placid shore of my rest, and with sighs I behold
the land which still, with the winds of affairs blowing against me,
I cannot reach. If, then, thou lovest me, dearest brother, stretch
out to me in the midst of these billows the hand of thy prayer; that
from helping me in my labours thou mayest, in very return for the
benefit, be the stronger in thine own. I cannot, however, at all
fully express in words my joy on having learnt that our common son,
the most glorious King Rechared, has been converted with most entire
devotion to the Catholic faith. In describing his character to me in
thy letters thou bast made me love him, though I know him not. But,
since you know the wiles of the ancient foe, how against conquerors
he prepares all the fiercer war, let your Holiness keep watch the
more warily over him, that he may accomplish what he has well begun,
nor lift himself up for good works accomplished; that he may keep
the faith which he has come to know by the merits also of his life,
and shew by his works that he is a citizen of the eternal kingdom,
to the end that after a course of many years he may pass from
kingdom to kingdom. But with respect to trine immersion in baptism,
no truer answer can be given than what you have yourself felt to be
right; namely that, where there is one faith, a diversity of usage
does no harm to holy Church. Now we, in immersing thrice, signify
the sacraments of the three days' sepulture; so that, when the
infant is a third time lifted out of the water, the resurrection
after a space of three days may be expressed. Or, if any one should
perhaps think that this is done out of veneration for the supreme
Trinity, neither so is there any objection to immersing the person
to be baptized in the water once, since, there being one substance
in three subsistences, it cannot be in any way reprehensible to
immerse the infant in baptism either thrice or once, seeing that by
three immersions the Trinity of persons, and in one the singleness
of the Divinity may be denoted. But, inasmuch as up to this time it
has been the custom of heretics to immerse infants in baptism
thrice, I am of opinion that this ought not to be done among you;
lest, while they number the immersions, they should divide the
Divinity, and while they continue to do as they have been used to
do, they should boast of having got the better of our custom
Moreover, I send to your to me most sweet Fraternity the volumes of
which I have appended a notice below. What I had spoken in
exposition of the blessed Job, which you express in your letter your
wish to have sent to you, being weak both in sense and language as I
had delivered it in homilies, I have tried as I could to change into
the form of a treatise, which is in course of being written out by
scribes. And, were I not crippled by the haste of the bearer of
these presents, I should have wished to transmit to you the whole
without diminution; especially as I have written this same work for
your Reverence, that I may be seen to have sweated in my labours for
him whom I love above all others. Besides, if you find time allowed
you from ecclesiastical engagements, you already know how it is with
me: even though absent in the body, I behold thee always present
with me; for I carry the image of thy countenance stamped within the
bowels of my heart. Given in the month of May.
EPISTLE XLIV. To
PETER, SUBDEACON OF SICILY. Gregory to Peter, &c. With regard to our
having so long delayed sending off thy messenger, we have been so
occupied with the engagements of the Paschal festival that we have
been unable to let him go sooner. But, with regard to the questions
on which thou hast desired instruction, thou wilt learn below how,
after fully considering them all, we have determined them. We have
ascertained that the peasants of the Church are exceedingly
aggrieved in respect of the prices of corn, in that the sum
appointed them to pay is not kept in due proportion in times of
plenty. And it is our will that in all times, whether the crops of
corn be more or less abundant, the measure of proportion be
according to the market price. It is our will also that corn which
is 89 lost by shipwreck be fully accounted for; but on condition
that there be no neglect on thy part in transmitting it; lest, the
proper time for transmitting it being allowed to pass by, loss
should ensue from your fault. Moreover, we have seen it to be
exceedingly wrong and unjust that anything should be received from
the peasants of the Church in the way of sextariatics, or that they
should be compelled to give a larger modius than is used in the
granaries of the Church. Wherefore we enjoin by this present warning
that corn may never be received from the peasants of the Church in
modii of more than eighteen sextarii; unless perchance there be
anything that the sailors are accustomed to receive over and above,
the consumption of which on board ship they themselves attest. We
have also ascertained that on some estates of the Church a most
unjust exaction is practised, in that three and a half [modii] in
seventy are demanded by the farmers;--a thing shameful to be spoken
of. And yet even this is not enough; but something besides is said
to be exacted according to a custom of many years. This practice we
altogether detest, and desire it to be utterly extirpated from the
patrimony. But, whether in this or in other minute imposts, let thy
Experience consider what is paid too much per pound, and what is in
any way unfairly received from the peasants; and reduce all to a
fixed payment, and, so far as the powers of the peasants go, let
them make a payment in gross amounting to seventy-two: and let
neither grains beyond the pound, nor an excessive pound, nor any
further imposts beyond the pound, be exacted; but, through thy
valuation, according as there is ability to pay, let the payment be
made up to a certain sum, that so there may be in no wise any
shameful exaction. But, lest after my death these very imposts,
which we have disallowed as extras but allowed in augmentation of
the regular payments, should again in any way be put on
additionally, and so the sum of the payment should be found to be
increased and the peasants be compelled to pay additional charges
over and above what is due, we desire thee to draw up charters of
security, to be signed by thee, declaring that each person is to pay
such an amount, to the exclusion of grains (siliquoe), imposts, or
granary dues. Moreover, whatever out of these several items used to
accrue to the rector [sc. patrimonii], we will that by virtue of
this present order it shall accrue to thee out of the total sum
paid. Before all things we desire thee carefully to attend to this;
that no unjust weights be used in exacting payments. If thou
shouldest find any, break them and cause true ones to be made. For
my son the servant of God, Diaconus, has already found such as
displeased him; but he had not liberty to change them. We will, then
that, saving excepted cibaria of small value, nothing else beyond
the just weights be exacted from the husbandmen of the Church.
Further, we have ascertained that the first charge of burdatio
exceedingly cripples our peasants, in that before they can sell the
produce of their labour they are compelled to pay taxes; and, not
having of their own to pay with, they borrow from public
pawnbrokers, and pay a heavy consideration for the accommodation;
whence it results that they are crippled by heavy expenses.
Wherefore we enjoin by this present admonition that thy 90
Experience advance to them from the public fund all that they might
have borrowed from strangers, and that it be repaid by the peasants
of the Church by degrees as they may have wherewith to pay, lest,
while for a time in narrow circumstances, they should sell at too
cheap a rate what might afterwards have sufficed for the payment of
the due, and even so not have enough. It has come to our knowledge
also that immoderate fees are received on the marriages of peasants:
concerning which we order that no marriage fees shall exceed the sum
of one solidus. If any are poor, they should give even less; but if
any are rich, let them by no means exceed the aforesaid sum of a
solidus. And we desire no part of these marriage fees to be credited
to our account, but that they should go to the benefit of the farmer
(conductorem). We have also ascertained that when some farmers die
their relatives are not allowed to succeed them, but that their
goods are withdrawn to the uses of the Church: with regard to which
thing we decree that the relatives of the deceased who live on the
property of the Church shall succeed them as their heirs, and that
nothing shall be withdrawn from the substance of the deceased. But,
if any one should leave young children, let discreet persons be
chosen to take charge of their parents' goods, till they come to
such an age as to be able to manage their own property. We have
ascertained also that, if any one of a family has committed a fault,
he is required to make amends, not in his own person, but in his
substance: concerning which practice we order that, whosoever has
committed a fault, he shall be punished in his own person as he
deserves. Moreover, let no present (commodum) be received from him,
unless perchance it be some trifle which may go to the profit of the
officer who may have been sent to him. We have ascertained also
that, as often as a farmer has taken away anything unjustly from his
husbandman, it is indeed required from the farmer, but not restored
to him from whom it was taken: concerning which thing we order that
whatever may have been taken away by violence from any one of a
family be restored to him from whom it was taken away, and not
accrue to our profit, lest we ourselves should seem to be abettors
of violence. Furthermore, we will that, if thy Experience should at
any time despatch those who are under thy command in causes that
arise beyond the limits of the patrimony, they may indeed receive
small gratuities from those to whom they are sent; yet so that they
themselves may have the advantage of them: for we would not have the
treasury of the Church defiled by base gains. We also command thy
Experience to see to this: that farmers never be appointed on the
estates of the Church for a consideration (commodum); lest, a
consideration being looked for, the farmers should be frequently
changed; of which changing what else is the result but that the
Church farms are never cultivated? But lest also the leases [i.e. by
the Church to the farmers] be adjusted according to the sum of the
payments due. We desire thee to receive no more from the estates of
the Church on account of the store-houses and stores beyond what is
customary; but let thine own stores which we have ordered to be
procured be procured from strangers. It has come to our ears that
three pounds of gold have been unjustly taken away from Peter the
farmer of Subpatriana; concerning which matter examine closely
Fantinus the guardian (defensorem); and, if they have manifestly
been unjustly and improperly taken, restore them without any delay.
We have also ascertained that the peasants have paid a second time
the bu dation which Theodosius had exacted from them but had failed
to pay over, so that they have been taxed twice. This was done
because his substance was not sufficient for meeting his debt to the
Church. But, since we are informed through our son, the servant of
God Diaconus, that this deficiency can be made good out of his
effects, we will that fifty-seven solidi be repaid to the peasants
without any abatement, lest they should be found to have been taxed
twice over. Moreover, if it is the case that forty solidi of his
effects remain over and above what will indemnify the peasants
(which sum thou art said also to have in thy hands), we will that
they be given to his daughter, to enable her to recover her effects
which she had pawned. We desire also her father's goblet (batiolam)
to be restored to her. The glorious magister militum Campanianus had
left twelve solidi a year out of the Varronian estate to his notary
John; and this we order thee to pay every year without any
hesitation to the granddaughter of Euplus the farmer, although she
may have received all the 91 chattels of the said Euplus, except
perhaps his cash; and we desire thee also to give her out of his
cash five-and-twenty solidi. A silver saucers is said to have been
pawned for one solidus, and a cup for six solidi. After
interrogating Dominicus the secretary, or others who may know,
redeem the pledge, and restore the aforesaid little vessels. We
thank thy Solicitude for that, after I had enjoined thee, in the
business of my brother, to send him back Ills money, thou hast so
consigned the matter to oblivion as if something had been said to
thee by the last of thy slaves But now let even thy Negligence--I
cannot say thy Experience--study to get this done; and whatever of
his thou mayest find to be in the hands of Antoninus send back to
him with all speed. In the matter of Salpingus the Jew a letter has
been found which we have caused to be forwarded to thee, in order
that, after reading it and becoming fully acquainted with his case
and that of a certain widow who is said to be implicated in the same
business, thou mayest make answer as may appear to thee just
concerning the fifty-one solidi which are known to be returnable, so
that the creditors may in no way be defrauded unjustly of the debts
due to them. A moiety of his legacy has been given to Antoninus; a
moiety will be redeemed: which moiety we desire to be made up to him
out of the common substance; and not to him only, but also to the
guardians (defensoribus) and strangers (pergrims) to whom he [the
testator has left anything under the title of a legacy. To the
family (familice) also we desire the legacy to be paid; which,
however, is our concern. Having, then, made up the account for our
part, that is for three-quarters, make the payment. We desire thee
to give something out of the money of the Church of Canusium to the
clergy of the same Church, to the end that they who now suffer from
want may have some sustenance; and that, if it should please God
that a bishop should be ordained, he may have a maintenance. As to
lapsed priests, or any others of the clergy, we desire thee in
dealing with their property to keep free from any contamination. But
seek out the poorest regular monasteries which know how to live
according to God, and consign the lapsed to penance in these
monasteries; and let the property of the lapsed go to the benefit of
the place in which they are consigned to penance, to the end that
those who have the care of their correction may have aid themselves
from their means. But, if they have relations, let their property be
given to their legitimate relations; yet so that an allowance for
those to whom they have been consigned for penance be sufficiently
provided. But, if any of an ecclesiastical community, whether
priests, levites, or monks, or clerics, or any others, shall have
lapsed, we will that they be consigned to penance, but that the
Church shall retain its claim to their property. Yet let them
receive for their own use enough to maintain them during their
penance, lest, if left destitute, they should be burdensome to the
places whereto they have been consigned. If any have relations on
the ecclesiastical domain, let their property be delivered to them,
that it may be preserved in their hands subject to the Church's
claim. Three years ago the subdeacons of all the churches in Sicily,
in accordance with the custom of the Roman Church, were forbidden
all conjugal intercourse with their wives. But it appears to me hard
and improper that one who has not been accustomed to such
continency, and has not previously promised chastity, should be
compelled to separate himself from his wife, and thereby (which God
forbid) fall into what is worse. Hence it seems good to me that from
the present day all bishops should be told not to presume to make
any one a subdeacon who does not promise to live chastely; that so
what was not of set purpose desired in the past may not be forcibly
required, but that cautious provision may be made for the future.
But those who since the prohibition of three years ago have lived
continently with their wives are to be praised and rewarded, and
exhorted to continue in their good way. But, as for those who since
the prohibition have been unwilling to abstain from intercourse with
their wives, we desire them not to be advanced to a sacred order;
since no one ought to approach the ministry of the altar but one who
has been of approved chastity before undertaking the ministry. For
Liberatus the tradesman, who has commended himself to the Church,
dwelling on the Cincian estate, we desire thee to make an annual
provision; which provision do thou estimate thyself as to what it
ought to be, that it may be reported to me and charged in thy
accounts. With regard to the present indiction I have already got
information from our son the servant of God Diaconus. 92 One John, a
monk, has died and left Fantinus the guardian (defensorem) his heir
to the extent of one half. Hand over to the latter what has been
left him, but charge him not to presume to do the like again. But
appoint what he should receive for his work, so that it be not
fruitless to him; and let him remember that one who lives on the pay
of the Church should not pant after private gains. But, if anything
should accrue to the Church, without sin and without the lust of
concupiscence, through those who transact the business of the
Church, it is right that these should not be without fruit of their
labour. Still let it be reserved for our judgment how they should be
remunerated. As to the money of Rusticianus, look thoroughly into
the case, and carry out what appears to thee to be just. Admonish
the magnificent Alexander to conclude the cause between himself and
holy Church; which if he peradventure shall neglect to do, do thou,
in the fear of God and with honour preserved, bring this same cause
to an issue as thou art able We desire thee also to expend something
in this business; and, if it can be done, let him be spared the cost
of what has to be given to others, provided he terminates the cause
which he has with US. Restore without any delay the donation of the
handmaiden of God who has lapsed and been sent into a monastery, to
the end that (as I have said above) the same place that bears the
toil of attending to her may have provision for her from what she
has. But recover also whatever of hers is in the hands of others,
and hand it over to the aforesaid monastery Send to us the payments
of Xenodochius of Via Nova to the amount thou hast told us of, since
thou hast them by thee. But give something, according to thy
discretion, to the agent whom thou hast deputed in the same
patrimony. Concerning the handmaiden of God who was with Theodosius,
by name Extranea, it seems to me that thou shouldest give her an
allowance, if thou thinkest it advantageous, or at any rate return
to her the donation which she made. The house of the monastery which
Antoninus had taken from the monastery, giving thirty solidi for it,
restore thou without the least delay, the money being repaid. After
thoroughly investigating the truth restore the onyx phials, which I
send back to thee by the bearer of these presents. If Saturninus is
at liberty and not employed with thee, send him to us. Felix, a
farmer under the lady Campana, whom she had left free and ordered to
be exempt from examination, said that seventy-two solidi had been
taken from him by Maximus the sub-deacon, for paying which he
asserted that he sold or pledged all the property that he had in
Sicily. But the lawyers said that he could not be exempt from
examination concerning acts of fraud. However, when he was returning
to us from Campania, he perished in a storm. We desire thee to seek
out his wife and children, to redeem whatever he had pledged, repay
the price of what he had sold, and moreover provide them with some
maintenance; seeing that Maximus had sent the man into Sicily and
there taken from him what he alleged. Ascertain, therefore, what has
been taken from him, and restore it without any delay to his wife
and children. React all these things over carefully, and put aside
all that familiar negligence of thine. My writings which I have sent
to the peasants cause thou to be read over throughout all the
estates, that they may know in what points to defend themselves,
under our authority, against acts of wrong; and let either the
originals or copies be given them. See that thou observe everything
without abatement: for, with regard to what I have written to thee
for the observance of justice, I am absolved; and, if thou art
negligent, thou art guilty. Consider the terrible Judge who is
coming: and let thy conscience now anticipate His advent with fear
and trembling, lest it should then fear [not?] without cause, when
heaven and earth shall tremble before Him. Thou hast heard what I
wish to be done: see that thou do it. 93
EPISTLE XLVI. To Peter the
Subdeacon, Gregory to Peter, &c. The divine precepts admonish us to
love our neighbours as ourselves; and, seeing that we are enjoined
to love them with this charity, how much more ought we to succour
them by supplies to their carnal needs, that we may relieve their
distress, if not in all respects, yet at least with some support.
Inasmuch, then, as we have found that the son of the most worthy
Godiscalchus is in distress, not only from loss of sight, but also
from want of food, we hold it necessary to provide for him as far as
possible. Wherefore we enjoin thy Experience by this present order
to supply to him for sustaining life twenty-four modii of wheat
every year, and also twelve modii of beans and twenty decimates of
wine; which may afterwards be debited in thy accounts. So act,
therefore, that the bearer of these presents may have to complain of
no delay in receiving the gifts of the Lord, and that thou mayest be
found partaker in the well administered benefit.
EPISTLE XLVII. TO
VIRGILIUS, BISHOP OF ARELATE (Arles) AND THEODORUS, BISHOP OF
MASSILIA (Marseilles). Gregory to Virgilius, Bishop of Arelate, and
Theodorus, Bishop of Massilia, in Gaul. Though the opportunity of a
suitable time and suitable persons has failed me so far for writing
to your Fraternity and duly returning your salutation the result has
been that I can now at one and the same time acquit myself of what
is due to love and fraternal relationship, and also touch on the
complaint of certain persons which has reached us, with respect to
the way in which the souls of the erring should be saved. Very many,
though indeed of the Jewish religion, resident in this province, and
from time to time travelling lot various matters of business to the
regions of Massilia, have apprized us, that many of the Jews settled
in those parts have been brought to the font of baptism more by
force than by preaching. Now, I consider the intention in such cases
to be worthy of praise, and allow that it proceeds from the love of
our Lord. But I fear lest this same intention, unless adequate
enforcement from Holy Scripture accompany it, should either have no
profitable result, or even (which God forbid) the loss of the souls
which we wish to save should further ensue. For, when any one is
brought to the font of baptism, not by the sweetness of preaching,
but by compulsion, he returns to his former superstition, and dies
the worse from having been born again. Let, therefore, your
Fraternity stir up such men by frequent preaching, to the end that
through the sweetness of their teacher they may desire the more to
change their old life. For so our purpose is rightly accomplished,
and the mind of the convert returns not again to his former vomit.
Wherefore discourse must be addressed to them, such as may burn up
the thorns of error in them, and illuminate what is dark in them by
preaching, so that your Fraternity may through your frequent
admonition receive a reward for them, and lead them, so far as God
may grant it, to the regeneration of a new life.
EPISTLE XLVIII. To
THEODORUS, DUKE OF SARDINIA. Gregory to Theodorus, &c. The justice
which you bear in your mind you ought to shew in the light of your
deeds. Now Juliana, abbess of the monastery of Saint Vitus which
Vitula of venerable memory had once built, has intimated to us that
possession of the aforesaid monastery is claimed by Donatus, your
official; who, seeing himself to be fortified by your patronage,
scorns to have resort to a judicial examination of the case. But now
let your Glory enjoin this same official, with the aforesaid
hand-maiden of God, to submit the matter to arbitration to the end
that whatever may be decided as to the question in dispute by the
judgment of the arbitrators may be carried into effect; so that,
whatever he may find he has to lose or keep, what he does may not be
done as a deed of virtue, but set down to the justice of the law.
Further, Pompeiana, a religious lady, who is known to have
established a monastery in her own house, has complained that the
mother of her deceased son-in-law wishes to annul his will, to the
end that her son's last disposition of his property may be made of
none effect. On this account we hold it necessary with paternal
charity to exhort your Glory to lend yourself willingly, with due
regard to justice, to pious causes, and kindly order that whatever
these persons have a rightful claim to be secured to them. Now, we
beseech the Lord to direct the way of your life propitiously, and
grant you a prosperous administration of your dignified office. 94
EPISTLE XLIX. To HONORATUS, DEACON. Gregory to Honoratus, &c. Since
we have undertaken, however undeserving, a place of government, it
is our duty to succour our brethren in need, so far as our power
extends. Januarius, then, our brother and fellow-bishop of the
metropolitan city of Caralis (Cagliari), has been here in the city
of Rome, and informed us that the glorious magister militum,
Theodorus, who is known to have received the dukedom of the island
of Sardinia, is doing many things there contrary to the commands of
our most pious lords, whereby with fitting clemency and gentleness
they removed many hardships of proprietors, or of citizens of their
empire. Wherefore we desire you at a suitable time to represent the
case to our most pious lords in accordance with what the provincials
of the aforesaid island justly and reasonably demand; seeing that on
a previous occasion also their sacred imperial letters were sent to
the glorious Magister militum Edancius, who was in the seventh
indiction duke of Sardinia, in which they ordered all these present
grievances to be redressed, to the end that their commands,
proceeding from the bountifulness of their piety, might be observed
unshaken by dukes who might come in course of time to be in power,
and that the benefit thereof might not be squandered away by
administrators; that so a quiet life might be led under the clement
empire of our lords, and for the ordinance which with tranquil mind
they grant to their subjects they might receive multiplied
compensation at the coming of the eternal judge.
EPISTLE L. TO
ANTHEMIUS THE SUBDEACON. Gregory to Anthemius, &c. Even as, through
the ordering of God as it hath pleased Him, we have received the
place of government, so ought we to be solicitous for the souls
committed to us. Now we find that in the Eumorphian island, in
which, as is well known, there is an oratory of the blessed Peter,
Prince of the Apostles, a large number of men with their wives from
various patrimonies have fled to it for refuge, through stress of
barbarian ferocity This we consider inexpedient: for, there being
other places of refuge near at hand, why should women have their
abode there with monks? Wherefore we enjoin thy Experience by this
present order from this time forward to allow no woman, whether she
be under ecclesiastical jurisdiction or any other, to take up her
abode or tarry there; but let them provide for themselves a place of
refuge (there being, as has been said above, so many in the
neighbourhood) wherever they may choose; so that all intercourse
with women may henceforth be put an end to; lest, if we should
desist from taking all the care we can, and guarding against the
snares of the enemy, we henceforth (which God forbid) should be
culpable in case of anything wrong taking place. Delay not,
therefore, to give to the abbot Felix, the bearer of these presents,
one thousand five hundred pounds of lead, which he is known to be in
want of in the same island, which may be charged afterwards in thy
accounts, when the whole quantity shall be known. So proceed, then,
that thou mayest provide thyself with some, if any can be profitably
used for the buildings of the same island. Moreover, since
congregations of monks in the islands are exposed to hardship, we
forbid boys under eighteen years of age to be received into these
monasteries. Or, if there are any now there, let thy Experience
remove them, and send them to the city of Rome. We desire thee in
all respects to observe this in Palmaria also and the other islands.
EPISTLE LII. TO SYMMACHUS THE DEFENSOR. Gregory to Symmachus, &c. My
son Boniface the deacon has told me that thy Experience had written
to say that a monastery built by Labina, a religious lady, is now
ready for monks to be settled in it. And indeed I praised thy
solicitude; but we wish that some other place than that which has
been assigned for the purpose should be provided; but with the
condition, in view of the insecurity of the time, that one above the
sea be looked out for, which is either fortified by its position, or
at all events can be fortified without much labour. So may we send
monks thither, to the end that the island itself, hitherto without a
monastery, may be improved by having this way of life upon it. For
carrying out and providing for this business we have given
directions to Horosius, the bearer of this present order, with whom
thy Experience must go round the 95 shores of Corsica, and if any
more suitable place in the possession of any private person should
be found, we are prepared to give a suitable price, that we may be
able to make some secure arrangement. We have enjoined the aforesaid
Horosius to proceed to the island Gorgonia; and let thy Experience
accompany him, and do you so avenge the evils that we have
ascertained to have found entrance there that through the punishment
you shall inflict the aforesaid island may remain corrected for the
future also. Let the same abbot Horosius set in order the
monasteries of this island, and so hasten to return to us. Let,
then, thy Experience so act that in both these matters, that is,
both in providing for monasteries in Corsica, and in correcting the
monks of Gorgonia, thou mayest make haste to obey, not our will, but
that of Almighty God. Moreover we desire that the priests who abide
in Corsica shall be forbidden to have any intercourse with women,
except it may be a mother, or a sister, or a wife, towards whom
chastity should be observed. But to the three persons about whom thy
Experience has written to my son the aforesaid deacon Boniface, give
whatsoever thou deemest sufficient for them, since they are in
grievous need; and this we will allow thee afterwards in thy
accounts. Given in the month of July.
EPISTLE LVI. TO PETER,
SUBDEACON. Gregory to Peter, &c. Being exceedingly desirous of
observing the festivals of saints, we have thought it needful to
address this our letter of direction to thy Experience, informing
thee that we have arranged for the dedication with all solemnity,
with the help of the Lord, in the month of August, of the Oratory of
the Blessed Mary lately built in the cell of brethren where the
abbot Marinianus is known to preside, to the end that what we have
begun may through the Lord's operation be completed. But, inasmuch
as the poverty of that cell requires that we should assist in that
day of festival, we therefore desire thee to give for celebrating
the dedication, to be distributed to the poor, ten solidi in gold,
thirty amphorae of wine, two hundred lambs, two area of oil, twelve
wethers, and a hundred hens, which may be afterwards charged in thy
accounts. Provide therefore for this being done at once without any
delay, that our desires, God granting it, may take speedy effect.
EPISTLE LVII. TO SEVERUS, BISHOP. Gregory to Severus, &c. We learn
from thy Fraternity's epistle that, with regard to the choice of a
bishop, some are agreed in favour of Ocleatinus, with whom, since we
disallow him, they need not further concern themselves. But give
notice to the inhabitants of that city that, if they should find any
one in their own Church fit for that work, they all transfer their
choice to him. Otherwise the bearer of these presents will point out
a person, of whom I have told him, in favour of whom the
notification of the election should be made. Do you, moreover, be
prudent and careful with regard to your visitation of the same
Church, that its property may be preserved inviolate, and its
interests attended to after the accustomed manner under your
management.
EPISTLE LVIII. TO ARSICINUS DUKE, THE CLERGY, BILITY,
AND COMMON PEOPLE (ordini et plebi) OF THE CITY OF ARIMINUM. Gregory
to Arsicinus, &c. How ready is the devotion of your love in
expectation of a pontiff the text of the report which you have
addressed to us shews. But, since the ordainer ought in such cases
to be exceedingly careful, we are watching over this case with due
deliberation. And so we warn your Charity by this present writing
that no 96 one need trouble himself to apply to us in favour of
Ocleatinus: but, if any one is found in your own city to undertake
this work with profit, so that he cannot be objected to by us, let
your choice concur in his favour. But, if no one should be found fit
for it, we have mentioned to the bearers of these presents one to
whom you may no less accord your consent. But do you with one accord
pray faithfully, that, whosoever may be ordained, he may be able
both to be profitable to you and to display priestly service worthy
of our God.
EPISTLE LXI. To GENNADIUS, PATRICIAN AND EXARCH OF
AFRICA. Gregory to Gennadius, &c. That you have unceasingly the fear
of God before your eyes, and pursue justice, the subdued necks of
enemies testify; but, that the grace of Christ may keep your Glory
in the same prosperity, restrain, as you have been wont, with speedy
prohibition whatever things you discover to be committed wrongfully,
so that, fortified with the arms of justice, you may overcome
hostile attacks with the power of faith, which is the top of all
virtue. Now Marinianus, our brother and fellow-bishop of the city of
Turris has tearfully represented to us that the poor of his city are
being vexed everywhere, and afflicted by expenses in the! way of
gifts or payments; and further that the religious of his church
endure serious molestation from the men of Theodorus the magister
militum, and suffer bodily injuries; and that this thing is breaking
out to such a pitch that (shocking to say) they are thrust into
prison, and that he himself also is seriously hindered by the
aforesaid glorious person in causes pertaining to his Church. How
opposed such things are, if indeed they are true, to the discipline
of the republic you yourselves know. And, since it befits your
Excellency to amend all these things, greeting your Eminence I
demand of you that you suffer them to be done no more; but
straightly order him to abstain from harming the Church, and that
none be aggrieved by burdens laid upon them, or payments, beyond
what reason allows, and that, if there should be any suits, they be
determined not by the terror of power, but by order of law. I pray
you, then, so correct all these things, the Lord inspiring you, by
the menace of your injunction that the glorious Theodorus and his
men may abstain from such things, if not out of regard to rectitude,
yet at any rate out of fear inspired by your command; that so, to
the advancement of your credit and reward, justice with liberty may
flourish in the parts committed to your charge.
EPISTLE LXII. TO
JANUARIUS, ARCHBISHOP OF CARALIS (CAGLIARI) IN SARDINIA. Gregory to
Januarius, &c. If our Lord Himself by the testimony of Holy
Scripture declares Himself to be the husband of widows and father of
orphans, we also, the members of His body, ought with the soul's
supreme affection to set ourselves to imitate the head, and saving
justice, to stand by orphans and widows if need be. And, having been
given to understand that Catella, a religious woman who has a son
serving here in the holy Roman Church over which under God we
preside, is being troubled by the exactions and molestations of
certain persons, we think it needful to exhort your Fraternity by
this letter not to refuse (saving justice) to afford your protection
to this same woman, knowing that by things of this kind you both
make the Lord your debtor and bind us to you the more in the bonds
of charity. For we wish the causes of the aforesaid woman, whether
now or in future, to be terminated by your judgment, that she may be
relieved from the annoyance of legal proceedings, and yet be by no
means excused from submitting to a just judgment. Now I pray the
Lord to direct your life in a prosperous course towards Himself, and
Himself to bring you in His mercy to the kingdom of glory which is
to come.
EPISTLE LXIII. TO JANUARIUS, BISHOP OF CARALIS (Cagliari)
IN SARDINIA. Gregory to Januarius, &c. Though your Fraternity in the
zeal of right- 97 eousness gives fitting attention to the protection
of divers persons, yet we believe that you will be the more prone to
succour those whom a letter from us may commend to you. Know then
that Pompeiana, a religious woman, has represented to us through one
of her people that she endures many grievances continually and
unreasonably from certain men, and on this account has petitioned us
to commend her in our letters to you. Wherefore, greeting your
Fraternity with the affection of charity that is due to you, we have
felt that we must needs commend the aforesaid woman to you, that,
with due regard to justice, thy Fraternity may not allow her to be
aggrieved in any way contrary to equity, or to be subjected to any
expense unadvisedly. But if it should happen that she has any suits,
let the matter of dispute be debated before chosen arbitrators, and
whatsoever shall be decided, let it be so carried into effect
quietly through your assistance that both reward may accrue to you
for such a work, and she who has been commended by our letters may
rejoice in having found justice.
EPISTLE LXVI. TO FELIX, BISHOP OF
MESSANA (Messene). Gregory to Felix, &c. Customs which are found to
bring a burden upon churches it becomes us in our consideration to
discontinue, lest any should be forced to contribute to quarters
from which they ought rather to look for contributions. Accordingly,
it is thy duty to preserve intact the custom of the clergy and
others, and to transmit to them every year what has been accustomed:
but for the future we forbid thee to transmit anything to us. And,
since we take no delight in presents (xeniis), we have received with
thanks the Palmatianoe which thy Fraternity has sent us, but have
caused them to be sold for an adequate price, which we have
transmitted separately to thy Fraternity, for fear lest thou
shouldest have felt the expense. Further, since we have learnt that
thy Charity is desirous of coming to us, we admonish thee by the
present letter not to take the trouble of coming: but pray for us,
that the more we are separated by length of way, the more we may be
joined one to another in mind, with the help of Christ, by charity;
to the end that, siding each other by mutual supplication, we may
resign our office unimpaired to the Judge that is to come.
EPISTLE
LXVII. TO PETER, SUBDEACON. Gregory to Peter, &c. If with kind
disposition we meet the needs of our neighbours by shewing
compassion, we shall undoubtedly find the Lord mercifully inclined
to our petitions. Now we have learnt that Pastor, who labours under
exceeding weakness of sight, having a wife and two slaves, who also
bad formerly been with the glorious lady Jonatha, is suffering from
great need. Wherefore, we admonish thy Experience, by the writing of
this present order, not to delay giving him for his sustenance three
hundred modii of wheat, and also as many modii of beans, which may
afterwards be charged in thy accounts. So act, then, as both thyself
to obtain the benefit of reward for thy good service, and to carry
our orders into effect. In the month of August.
EPISTLE LXXII. TO
PETER, SUBDEACON. Gregory to Peter, &c. Thou hast learnt from a
former letter that we have desired our brethren and fellow-bishops
dwelling in the island of Sicily to assemble here for the
anniversary of the blessed Peter the apostle. But, seeing that their
suit with the magnificent Justin the ex-praetor has meanwhile
hindered them, and that there is not now sufficient time for coming
and returning, we do not wish them to be troubled before winter. But
Gregory of Agrigentum, Leo of Catana, and Victor of Panormus, we by
all means desire to come to us before winter. Further, get together
from strangers corn of this year's growth to the value of fifty
pounds of gold, and lay it up in Sicily in places where it will not
rot, that we may send thither in the month of February as many ships
as we can to convey this corn to us. But, in case of our delaying to
send ships, do thou thyself provide some, and, with the help of the
Lord, transmit this same corn to us in February, with the exception,
however, of the 98 corn which we expect to have sent to us now,
according to custom, in the months of September or October. Let thy
Experience, then, so proceed that, without annoyance to any
husbandman (colonus) of the Church, the corn may be collected, since
there has been here such a scanty crop that, unless by God's help
corn be collected from Sicily, there is a serious prospect of
famine. But keep guard in all ways over the ships that have always
been assigned to the use of Holy Church, as the letters also
addressed to thee by the glorious ex-consul Leo concur in directing
thee to do. Moreover, many come hither desiring sundry lands or
islands belonging to our Church to be leased to them; and some,
indeed, we refuse, but to others we have already granted their
request. But let thy Experience see to the advantage of Holy Church,
remembering that thou hast before the most sacred body of the
blessed apostle Peter received power over his patrimony. And, though
letters should reach you from hence, allow nothing to be done in any
way to the disadvantage of the patrimony, since we neither remember
to have given, nor are disposed to give away, any thing without good
reason.
EPISTLE LXXIV. To GENNADIUS, PATRICIAN AND EXARCH OF AFRICA.
Gregory to Gennadius, &c. As the Lord hath made your Excellency to
shine with the light of victories in the military wars of this life,
so ought you to pose the enemies of the Church with all activity of
mind and body, to the end that from both kinds of triumph your
reputation may shine forth more and more, when in forensic wars,
too, you firmly resist the adversaries of the Catholic Church in
behalf of the Christian people, and bravely fight ecclesiastical
battles as warriors of the Lord. For it is known that men heretical
in religion, if they have liberty allowed them to do harm (which God
forbid), rise strenuously against the catholic faith, to the end
that they may transfuse, if they can, the poison of their heresy to
the corrupting of the members of the Christian body. For we have
learnt that they are lifting up their necks against the Catholic
Church, the Lord being opposed to them, and desire to pervert the
faith of the Christian profession. But let your Eminence suppress
their attempts, and subdue their proud necks to the yoke of
rectitude. Moreover, order the council of catholic bishops to be
admonished not to appoint their primate on the ground of his
standing, without regard to the merits of his life, since before God
it is not the more distinguished rank, but the action of a better
life, that is approved. But let the primate himself live, not, as is
customary, here and there in the country, but in one city according
to their selection, to the end that he may be better able to bring
to bear the influence of the dignity that has fallen to him in
resisting the Donatists. Moreover, if any from the Council of
Numidia should desire to come to the Apostolic See, permit them to
do so; and stop any who may be disposed to bring charges against
their character. Great increase of glory will accrue to your
Excellency with the Creator, if through you the union of the divided
churches could be restored. For when He beholds the girls granted by
Him given back to His glory, He bestows gifts so much the more
abundantly as He sees the dignity of His religion to be thereby
enlarged. Furthermore, bestowing on you, as is due, the affection of
our paternal charity, we beseech the Lord to make your arm strong
for subduing your enemies, and to sharpen your soul with zeal for
the faith like the edge of a quivering sword.
EPISTLE LXXV. To
GENNADIUS, PATRICIAN, AND EXARCH THROUGHOUT AFRICA. Gregory to
Gennadius, Patrician, &c. Had not such great success of the military
exploits of your Excellency arisen from the merit of your faith and
from the grace of the Christian religion, it would not have been so
greatly to be wondered at, since we know that the like has been
granted to military leaders of old time. But when, God granting it,
you forestall future victories, not by carnal provision,but rather
by prayers, it becomes a matter of astonishment how your glory comes
down upon you, 99 not from counsels of this world, but from God, who
bestows it from above. For where is not the renown of your deserts
in people's mouths? And report goes that it is not from a desire of,
shedding blood that you constantly court these wars, but for the
sake of extending the republic in which we see that God is
worshipped, to the end that the name of Christ may be spread abroad
through subject nations by preaching of the faith. For, as your
outward deeds of valour make you eminent in this life, so also the
inward adornment of your character, proceeding from a clean heart,
glorifies you in making you partaker of celestial joys to come. For
we have learnt that your Excellency has done very many things of
advantage for feeding the sheep of the blessed Peter, Prince of the
apostles, so as to have restored to him no small portions of his
patrimony, which had been denuded of their proper cultivators, by
supplying them with Datitian settlers. Whatever, then, with
Christian disposition you confer on him, you receive retribution for
through hope in the judgment to come. Wherefore we have thought fit
to commend to your Eminence Hilarus, who is also the hearer of these
presents, that you may bestow on him (though ever with regard to
justice) your accustomed affection in matters wherein he may
intimate his need of your help. Now, addressing to you the greeting
of our paternal charity, we beseech our God and Saviour mercifully
to protect your Eminence for the consolation of the holy republic,
and to fortify you with the strength of His arm for spreading His
name more and more through the neighbouring nations.
EPISTLE LXXVII.
TO ALL THE BISHOPS OF NUMIDIA. Gregory to all the Bishops of
Numidia. If ever, most dear brethren in Christ, a troublesome
mixture of tares intrudes itself among green corn, it is necessary
for the hand of the husbandman to root it up entirely, lest the
future fruit of the fertile corn should be obstructed. Wherefore let
us too, who, however unworthy, have undertaken the cultivation of
the field of the Lord, hasten to render the corn pure from all
offence of tares, that the field of the Lord may fructify with more
abundant increase. Now you requested through Hilarus our chartulary
from our predecessor of blessed memory that you might retain all the
customs of past time, which, from the beginnings of the ordinances
of the blessed Peter, Prince of the apostles, long antiquity has so
far retained. And we, indeed, according to the tenour of your
representation, allow your custom (so long as it clearly makes no
claim to the prejudice of the catholic faith)to remain undisturbed,
whether as to constituting primates or as to other points; save that
with respect to those who attain to the episcopate from among the
Donatists, we by all means forbid them to be advanced to the dignity
of primacy, even though their standing should denote them for that
position. But let it suffice them to take care of the people
committed to them, without aiming at the topmost place of the
primacy in preference to those prelates whom the Catholic faith hath
both taught and engendered in the bosom of the Church. Do you,
therefore, most dear brethren, anticipate our admonitions in the
zeal of the charity of the Lord, knowing that the strict Judge will
bring into examination all we do, and will approve every one of us
with regard not to the prerogative of a higher rank, but to the
merits of our works. I beseech you, therefore, love ye one another
mutually, having peace among yourselves in Christ, and with one
purpose of heart oppose ye heretics and enemies of the Church. Be ye
solicitous for the souls of your neighbours: persuade all ye can to
faith by the preaching of charity, holding before them also the
terror of the future judgment; inasmuch as ye are appointed to be
shepherds, and the Lord of the docks expects from the shepherds to
whom He has committed them the fruit of a multiplied flock. And if
He should foresee an augmentation of His own flock through your
bestowal of more diligent care upon it, He will assuredly adorn you
with manifold gifts of the heavenly kingdom. Furthermore, addressing
to you the greeting of fraternal love, I pray the Lord that He would
make you, whom He has chosen to be shepherds of souls, worthy in His
sight, and Himself so order our deeds here that He may accept them
as they deserve in the future life.
EPISTLE LXXVIII. To LEO, BISHOP
IN CORSICA. Gregory to Leo, &c. Our pastoral charge constrains us to
come with anxious consideration to the succour of a church that is
destitute of the control of a priest. And, inasmuch as we have
learnt 100 that the church of Saona for many years, since the death
of its pontiff, has been thus entirely destitute, we have thought it
needful to enjoin on thy Fraternity the work of visiting it, to the
end that through thy ordering its welfare may be promoted. In this
church also and in its parishes we grant thee licence to ordain
deacons and presbyters; concerning whom, however, let it be thy care
to make diligent enquiry, that they be not personally in any respect
such as are rejected by the sacred canons. But whomsoever thy
Fraternity has perceived to be worthy of so great a ministry, having
ascertained that their manners and actions fit them for ordination,
them, by permission of our authority, thou mayest freely promote to
the aforesaid office. We desire thee, therefore, to make use of all
the property of the above named church as though thou wert its
proper pontiff, until we write to thee again. Be, then, so diligent
and careful in all these matters that through thy ordering all
things may, with the help of God, be salubriously arranged to the
Church's profit.
EPISTLE LXXIX. TO MARTINUS, BISHOP IN CORSICA.
Gregory to Martinus, &c. To those who ask for what is just it
behoves us to lend a kindly ear, to the end both that the
petitioners may find the remedies they hope for, and that the
anxious care of a shepherd be not wanting to the Church. And
inasmuch as the church of Tanates, in which thy Fraternity was
formerly adorned with sacerdotal dignity, has for its sins been so
taken possession of and ruined by hostile savagery that no further
hope remains of thy returning thither, we appoint thee, by authority
of these presen's, undisputed cardinal priest in the Church of
Saona, which has now been long deprived of the aid of a pontiff. Do
thou therefore so arrange and order all things according to the
injunctions of the canons with vigilant care in the love of God,
that both thy Fraternity may rejoice in having attained thy desires,
and the Church of God may be filled with answering joy for having
received thee as Cardinal pontiff.
EPISTLE LXXX. TO THE CLERGY AND
NOBLES OF CORSICA. Gregory to the Clergy, &c. ... A paribus.
Although for a long time it has caused you no sorrow that the Church
of God should be without a pontiff, yet as for us, we are both
compelled by the charge of the office we bear and bound especially
by the charity of our love for you, to take thought for its
government, knowing that in its supervision lies at the same time
advantage to your souls. For, if the care of a shepherd be wanting
to a flock, it easily falls into the snares of the lier in wait.
Accordingly, inasmuch as the church of Saona has long been deprived
of the aid of a priest, we have held it necessary to constitute
Martinus, our brother and fellow-bishop, cardinal priest of the
same, but to enjoin on Leo our brother and fellow-bishop the work of
its visitation. To the latter we have also granted licence to ordain
presbyters and deacons in it and in its parishes, and have permitted
him to make use of its property so long as be shall be there, as
though he were its proper pontiff. And so we admonish you by these
present writings that your Charity receive the aforesaid visitor
with all devotion, and shew him obedience in whatever is reasonable,
as becomes sons of the Church, to the end that, supported by your
devotion, he may be able to accomplish all that is found to conduce
to the advantage of the above-named church.