GREGORY -- LETTERS
BOOK IX
EPISTLE I.
TO JANUARIUS, BISHOP OF CARALIS (Cagliari). Gregory to Januarius, etc. The
preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim.
v. 1). But this rule of his is to be observed in cases where the fault of an
eider does not draw through his example the hearts of the younger into ruin.
But, when an eider sets an example to the young for their ruin, he is to be
smitten with severe rebuke. For it is written, Ye are all a snare to the young
(Isai. xlii. 22). And again the prophet says, The sinner being an hundred
years old is accursed (Isai. lxv. 20). But so great wickedness has been
reported to us of thy old age that, unless we were humanely disposed, we
should smite thee with a definitive curse. For it has been told me that on the
Lords's day, before celebrating the solemnities of mass, thou wentest forth to
plough up the crop of the bearer of these presents, and after ploughing it up
didst celebrate the solemnities of mass. Also, after the solemnities of mass
thou didst not fear to root up the landmarks of that possession. What
punishment ought to follow such deeds all who hear of them know. We had,
however, been in doubt as to so great perversity in thee as this; but our son
Cyriacus the abbot[1], having been questioned by us, declared that when he was
at Caralis he knew it to be the case. And, seeing that we still spare thy gray
hairs, bethink thee at length, old man, and restrain thyself from such levity
of behaviour, and perversity of deeds. The nearer thou art approaching death,
the more careful and fearful oughtest thou to become. And indeed a sentence of
punishment had been launched against thee; but, since we know thy simplicity
accompanying thy old age, we meanwhile hold our peace. Those, however, by
whose advice thou hast done these things we decree to be excommunicated for
two months; but so that, if within the space of two months anything should
happen to them after the manner of humanity they be not deprived of the
blessing of the viaticum. But do thou henceforth be cautious to stand aloof
from their counsels, lest, if thou be their disciple in evil whose master thou
oughtest to have been in good, we no longer spare either thy simplicity or thy
old age.
EPISTLE II.
TO VITALIS, GUARDIAN (Defensorem) OF
SARDINIA.
Gregory to Vitalis, etc.
What we have learnt about our brother the bishop Januarius the bearers of
these presents, as well as the copies of our letters, will sufficiently inform
you; and so let thy Experience judiciously carry into effect the
excommunication which we have decreed to be pronounced on his perverse
counsellors, that they may learn by falling not to walk unwarily.
Moreover, we have sent back by Redemptus the guardian (defensorem), the
bearer of these presents, the wheat which had been sent to us under the name
of a present. Let thy experience see that neither thou nor he who brought it
presume to partake of anything out of it as a bounty[2], but restore the whole
of it without abatement to the several persons, or to all of them together,
and send me their receipts for the value; for, should I ascertain that
anything has been done otherwise than as I direct, I will visit the offence
with no slight severity.
EPISTLE III.
TO JANUARIUS, BISHOP OF CARALIS
(Cagliari).
Gregory to Januarius, etc.
The most distinguished lady Nereida has complained to us that your
Fraternity does not blush to exact from her a hundred solidi for the burial of
her daughter, and would bring upon her the additional vexation of expense over
and above her groans of sorrow. Now, if the truth is so, it being a very
serious thing and far from a priest's office to require a price for earth that
is granted to rottenness, and to wish to make profit out of another's grief,
let your Fraternity refrain from this demand, and be no more troublesome to
her, especially as she tells us that Hortulanus, to whom she
2
asserts she bore this daughter, had formerly been munificent to your Church in
no small degree. Now as to this abuse, we ourselves, after we had by God's
permission acceded to the dignity of the episcopate, forbade it entirely in
our Church, and by no means permitted the evil custom to be taken up anew,
remembering that, when Abraham demanded for a price a sepulchre for the burial
of his wife's body from the sons of Emor, that is from Ephron the son of Seer,
the latter refused to accept a price, lest he should appear to have made
profit out of a corpse (Gen. xxiii.). If then a man that was a pagan showed
such great consideration, how much more ought we, who are called priests, not
to do this thing? Wherefore I admonish you that this abuse, which comes of
avarice, be not ventured on any more, even in the case of strangers. But, if
at any time you allow any one to be buried in your Church, and the parents,
relations, or heirs of such person should of their own accord wish to offer
something for lights, we do not forbid it to be accepted. But we altogether
forbid anything to be asked for or exacted, this being a very irreligious
proceeding, lest (which God forbid) the Church should haply be spoken of as
venal, or you should seem to take joy in men's deaths, if you endeavour in any
way whatever to seek profit out of their corpses.
With regard to other cases included in the petition of the aforesaid
Nereida, we exhort thee, if possible, to settle them by an amicable
arrangement, or certainly not to omit sending an instructed person to the
court, deputed by us, for which purpose we have sent to your parts Redemptus
our guardian (defensorem), the bearer of these presents, that he may compel
the parties to appear for trial, and carry out with summary execution what may
be adjudged.
EPISTLE IV.
TO JANUARIUS, BISHOP OF CARALIS
(Cagliari).
Gregory to Januarius, a Bishop of Sardinia.
We knew before the letter of your Fraternity reached us what our enemies
had effected in Sardinia. And, having for some time feared that this would be
so, we now groan with you on what we foresaw having come to pass. But, if
attention had been paid to what we wrote to our most excellent son
Gennadius[3], as well as to yourself, telling you that this would be so, the
enemy would either not have come into your regions, or, when they came, they
would have incurred the danger which they have caused. Even now, then, let
what has happened sharpen your vigilance for the future. For we, too, by no
means omit whatever we are able to do for good, the Lord helping us.
Know, moreover, that the abbot[4] whom, now a considerable time ago, we
sent to Agilulph, has by the mercy of God arranged a peace with him, so far as
was directed in writing by the most excellent Exarch. And so, till such time
as the agreements for the confirmation of this peace shall be drawn up, lest
perchance our enemies during the present delay should be inclined to come
again into those parts, do you cause watches of the walls to be kept up, and
careful attention given in all places. And we trust in the power of our
Redeemer that the incursions or plots of our adversaries will not injure you
anew.
As to your saying in your letter that many persons lay complaints against
you before us, this is true; but among various things nothing has distressed
us so much as what our most beloved son, the abbot Cyriacus, has reported to
us; namely, that on the Lord's day before mass you caused a crop of corn to be
ploughed up in the field which is in the possession of Donatus, and, as if
that were not enough, went, after the sacrifice was finished, in person to the
place, and dug up the boundaries[5]. For this reason I exhort thee to consider
with anxious attention the office which thou bearest, and to avoid entirely
whatever may injure thy reputation or thy soul, and let no one persuade thee
to do the like again. For know that thou hast not undertaken the care of
earthly things, but the leadership of souls. On this, therefore, thou oughtest
to fix thy heart, thy anxiety, thy entire devotion. and to give thy diligent
thought to the winning of souls, that when thou shalt render to the Lord at
His coming the talents that He has delivered to thee multiplied, thou mayest
be counted worthy to receive from Him the fruit of retribution, and to be
exalted among His faithful servants in eternal glory. Know, however, that what
I now say in the way of reproach or blame comes not from asperity, but from
brotherly love, since I desire thee to be found a priest before Almighty God,
not in name only, which tends only to punishment, but also in desert, which
looks to recompense. For, we being one member in the body of our Redeemer, as
I am rent asunder in thy fault, so also am I rejoiced in thy good conduct.
3
Furthermore, with regard to your desire that we should depute a person
from our side (a nostro latere), to whom you may communicate in detail the
cases that are to be referred to us, write whatever you will to our most
beloved son Peter and to Theodore the counsellor (consiliario), that, when it
has been communicated to us through them, whatever reason may commend may be
settled, the Lord revealing the way. Moreover, concerning our brother and
fellow-bishop Marinianus[6], cognizance will be taken, when peace with the
aforesaid Agilulph shall have been fully confirmed, and whatever the order of
reason may dictate will be done.
EPISTLE V.
TO MARCELLUS, PRO-CONSUL OF DALMATIA[7].
Gregory to Marcellus, etc.
We have received the letter of your Greatness, in which you speak of
having incurred our displeasure, and of your wish to be in favour with us
through direct satisfaction. And indeed we have heard such things of your
Greatness as ought never to have been committed by a faithful man. For all
assert that you are the author of all that great mischief in the case of
Maximus, and that the spoiling of that Church, and the perdition of so many
souls, and the audacity of that unheard-of presumption, had their beginning
through you. And indeed, with regard to your seeking to be in favour with us,
it is fitting that with your whole heart and soul, and with tears, as becomes
you, you should satisfy our Redeemer for such things as these: for, unless
satisfaction is made to Him, what certain good can our forgiveness or favour
do thee? But while we observe thee to be still implicated in the ruinous
conduct of pretenders, or in the advocacy of those who have gone astray, we
see not of what sort your satisfaction is either to God or men. For then your
Greatness may know that you openly and evidently satisfy God and men, when you
bring back both what is devious to rectitude and what is presumptuous to the
rule of humility. If this is done, you may know that you will thus be in
favour both with God and men.
EPISTLE VI.
TO JANUARIUS, BISHOP OF CARALIS
(Cagliari).
Gregory to Januarius, etc.
The Jews who have come hither from your city have complained to us that
Peter, who has been brought by the will of God from their superstition to the
worship of Christian faith, having taken with him certain disorderly persons,
on the day after his baptism, that is on the Lord's day of the very Paschal
festival, with grave scandal and without your consent, had taken possession of
their synagogue in Caralis, and placed there the image of the mother of our
God and Lord, the venerable cross, and the white vestment (birrum) with which
he had been clothed when he rose from the font. Concerning which thing also
the letters of our sons, the glorious Magister militum Eupaterius, and the
magnificent governor, pious in the Lord, concur in attesting the same. And
they add also that this had been foreseen by you, and that the aforesaid Peter
had been prohibited from venturing on it. On learning this we altogether
commended you, since, as became a truly good priest, you wished nothing to be
done whence just blame might arise. But, since by not having at all mixed
yourself up in these wrong doings you shew that what was done displeases you,
we, considering the bent of your will in this matter, and still more your
judgment, hereby exhort you that, having removed thence with fitting reverence
the image and the cross, you should restore what has been violently taken
away; seeing that, as legal enactment does not suffer Jews to erect new
synagogues, so also it allows them to keep their old ones without disturbance.
Lest, then, the above-named Peter, or others who have afforded him assistance
or connivance in the wrongfulness of this disorderly proceeding, should reply
that they had done it in zeal for the faith, in order that a necessity of
being converted might thereby be imposed on the Jews, they should be
admonished, and ought to know, that moderation should rather be used towards
them; that so the will not to resist may be elicited from them, and not that
they should be brought in against their will: for it is written, I will
sacrifice to thee willingly (Ps. lviii. 8); and, Of my own will I will confess
to him (Ps. xxvii. 7). Let, then, your Holiness, taking with you your sons who
with you disapprove of these things, try to induce good feeling among the
inhabitants of your city, since at this time especially, when there is alarm
from the enemy, you ought not to have a divided people. But, being anxious
with regard to ourselves no less than with regard to you, we think it right to
give you to understand that when the present truce is over, the king Agilulph
will not make peace with us[8].
4
Whence it is necessary for your Fraternity to see to fortifying your city or
other places more securely, and to give earnest attention to providing stores
of provisions therein, that, when the enemy, with God incensed against him,
shall come thither, he may find no harm that he can do, but may retire
discomfited. But we also take thought for you as far as we can, and press upon
those whose concern it is that they should prepare themselves for resistance,
since, as you regard our tribulations as yours, so we in like manner count
your afflictions as our own.
EPISTLE VII.
TO JANUARIUS, BISHOP OF CARALIS
(Cagliari).
Gregory to Januarius, etc.
It has been laid down by the plain definition of the law that those who go
into a monastery for the purpose of entering on monastic life are no longer at
liberty to make wills, but that their property passes into possession of the
same monastery[9]. This being known to almost all, we have been greatly
surprised by the notification of Gavinia, abbess of the monastery of Saints
Gavinus and Luxorius, to the effect that Sirica, abbess of her monastery,
after receiving the office of government, had made a will leaving certain
legacies. And when we enquired of the Solicitude of your Holiness why you
endured that property belonging to the monastery should be detained by others,
our common son Epiphanius, your archpresbyter, being present before us,
replied that the said abbess had up to the day of her death refused to wear
the monastic dress, but had continued in the use of such dresses as are used
by the presbyteresses[1] of that place. To this the aforesaid Gavinia replied
that the practice had come to be almost lawful from custom, alleging that the
abbess who had been before the above-written Sirica had used such dresses.
When, then, we had begun to feel no small doubt with regard to the character
of the dresses, it appeared necessary for us to consider with our legal
advisers, as well as with other learned men of this city, what was to be done
with regard to law. And they, having considered the matter, answered that,
after an abbess had been solemnly ordained by the bishop, and had presided in
the government of a monastery for many years until the end of her life, the
character of her dress might attach blame to the bishop for having allowed it
so to be, but still could not prejudice the monastery, but that her property
of manifest right belongs to the same place from the time of her entering it
and being constituted abbess. And so since she [i.e. the abbess Gavinia]
asserts that a guest-house (xenadochium) retains possession unduly of the
property unlawfully devised, we hereby exhort you, both the monastery and the
guest-house itself being situate in your city, to make provision with all care
and diligence, to the end that, if this possession is derived from no previous
contract, but from the bequest of the said Sirica, it be restored to the said
monastery without dispute or evasion. But, if by any chance it is said to have
accrued from another contract, either let your Fraternity, having ascertained
the truth between the parties, determine as legal order may seem to demand, or
let them by mutual consent choose arbitrators, who may be able to decide
between their allegations. And whatever be appointed by them, let it be so
observed under your care that no grudge may remain between the venerable
places, which ought by all means to be cherished in mutual peace and concord.
Wherefore all other things which are detained under the will of the
above-named Sirica, seeing that none of them is permitted by legal sanction,
must needs be carefully restored to the possession of the monastery through
the priestly care of your Fraternity: for it is plainly laid down by the
imperial constitutions hat what has been done contrary to the laws should not
only be inoperative, but also be held as not having been done at all.
EPISTLE VIII.
TO THE BISHOPS OF SARDINIA.
Gregory to Vincentius, Innocentius, Marinianus, Libertinus, Agatho, and
Victor, Bishops of Sardinia.
We have learnt that it is the custom of your island after the paschal
festival, for you to go, or to send your representatives to your Metropolitan,
and for him, whether you know the time or not, to give you directions by a
written announcement concerning the following Easter. And, as report goes,
some of you, neglecting to do this according to custom, pervert the hearts of
others also to disobedience. It is added also that some of you, when seeking
parts beyond sea in cases that arise touching their churches, venture to
travel without the knowledge of their aforesaid metropolitan, or letters from
him, such as canonical order prescribes.
5
We therefore exhort your Fraternity that, conforming to the custom of your
churches, as well with respect to the announcement of Easter, as also if need
should compel any of you to travel anywhere for business of your own, you
should ask leave of your said metropolitan according to the rule imposed upon
you; except that, if (as we hope will not be the case) you should happen to
have a case against your said Metropolitan, then those who are in haste on
this account to seek the judgment of the Apostolic See have licence to do so,
as you know is allowed in the canons by the institution even of the ancient
Fathers.
EPISTLE IX.
TO CALLINICUS, EXARCH OF ITALY[2].
Gregory to Callinicus, etc.
In the midst of what you have announced to me of your victories over the
Sclaves, know that I have been refreshed with great joy that the bearers of
these presents, hastening to be joined to the unity of holy Church from the
island of Capritana[3], have been sent by your Excellency to the blessed
Peter, Prince of the Apostles. For hereby you will the more prevail over your
enemies, if you recall under the yoke of the true Lord those whom you know to
be the enemies of God; and you will prosecute your causes among men with all
the more effect as with sincere and devout mind you maintain the causes of
God.
Now as to your having desired that a copy should be shewn me of the order.
that has been sent to you for the defence of the schismatic, your to me most
sweet Excellency ought to have considered carefully how that, although that
order has been elicited, you are still not therein enjoined to repel those who
come to the unity of the Church, but only, at this unsettled time, not to
compel those who are unwilling to come. Whence it is necessary for you with
all speed to inform our most pious Emperors of these things, to the end that
they may be aware how that in their times, through the succour of Almighty God
and your exertions, schismatics are hastening to return of their own accord.
What I have decided as to the ordering of things in the island of Carituna,
your Excellency will learn through our most reverend brother and fellow-bishop
Marinianus[5]. But I would have you know that this has caused me no slight
distress; that your Majordomo, who took charge of the petition of the bishop
who was wishing to return, declared that he had lost it, and that afterwards
he was got hold of by the adversaries of the Church: which proceeding, in my
opinion, was due not to his neglect but to his venality. Wherefore I wonder
that your Excellency has not in any way visited his fault in him. And yet I
soon blamed myself for wondering at this, for where the lord Justinus gives
advice, there heretics cannot be arraigned.
Moreover you tell us that you wish to keep the anniversary of Peter,
Prince of the apostles, in the city of Rome. And we pray Almighty God to
protect you with His mercy, and grant you a fulfilment of your desires. But I
beg that the aforesaid most eloquent man may come with you, or that, if he
does not come, he may retire from attendance on you. Or certainly, if your
Excellency should be unable to come owing to business that may arise, let him
either communicate with the unity of holy Church, or I beg that he may not be
a sharer of your counsels. For I hear of him as a good man, were he not in
most mischievous error. As to the cause of Maximus, inasmuch as we can no
longer stand against the importunity of your Sweetness, you will learn from
Castorius, the notary, what we have determined.
EPISTLE X.
TO MARINIANUS, BISHOP OF RAVENNA.
Gregory to Marinianus, etc.
The bearers of these presents, the most distinguished men, Vicedominus and
Defensor[6], came to us asserting that a certain bishop, by name John, coming
from Pannonia, had been constituted in the castle which is called Novae, to
which castle their island, which is called Capritana, had been appended as a
diocese[7]. They add that, the bishop having been violently withdrawn and
expelled from this same castle, another had been ordained there; concerning
whom, however,
they allege that it has been resolved that he ought not to have lived in the
aforesaid castle, but in his own island. They say further that, while he abode
with them there, he was unwilling to remain in schismatical error, and
together with all his people presented a petition to our most excellent son
Callinicus the Exarch, desiring to be united, with all those that were with
him, to the Catholic Church, as we have already said. But they say that, being
persuaded by the schismatics, he afterwards recanted, and that now all the
population of the aforesaid island are deprived of the protection of a Bishop,
since, while desiring to be united to holy Church, they cannot now receive him
who has turned to the error of the schismarics; and they desire to have
another ordained for them. But we, inasmuch as it is necessary to investigate
all things strictly and thoroughly, have taken the precaution of ordering as
follows; namely that thy Fraternity should send to the said Bishop, and
admonish him to return to the unity of the Catholic Church and to his own
people. If, after admonition, he should scorn to return, the flock of God
ought not to be deluded in the error of its pastor; and therefore let thy
Holiness in that case ordain a Bishop there, and let him have the said island
for his diocese, till such time as the Histrian Bishops shall return to the
Catholic Faith; so that each Church may have the rights of its own diocese
preserved to it, and that a population destitute of a pastor may not be
without the protection and oversight of government. In all these things,
however, it becomes thy Fraternity to take vigilant heed that this same people
which comes back to the Church be very studiously admonished, to the end that
it may be firmly fixed in its return, lest through wavering thoughts it fall
back into the pit of error. But take care to request the most excellent
Exarch, in his despatches, to notify these same things to the most pious ears
of the Emperors, since, although the order which has been conveyed to him
appears to have been elicited from them, yet he is not forbidden in that order
to allow such as wish it to return to the Church, but only, at the present
time, to compel the unwilling. Let, then, our aforesaid son take into his
charge the management of this affair, to the end that he may so frame his
reports, that whatever he may ordain may not be dubious We have, however,
ourselves also written to our common son Anatolius[8], bidding him notify
these things fully to the most pious princes.
I have received repeated and pressing letters from my most excellent son,
the lord Exarch Callinicus, in behalf of Maximus[9]. Overcome by his
importunity, I see nothing further to be done but to commit the cause of
Maximus to thy Fraternity. If, therefore, this same Maximus should come to thy
Fraternity, let Honoratus, archdeacon of his Church, appear also; that thy
Holiness may ascertain if he was rightly ordained, if he fell into no
simoniacal heresy, if there was nothing against him in respect of bodily
transgressions, if he did not know himself to be excommunicated when he
presumed to celebrate mass; and whatever may seem right to thee in the fear of
God do thou determine, that we, under God, may give our assent to thy
ordering. But, if our aforesaid son should hold thy Fraternity in suspicion,
let our most reverend brother Constantius, bishop of Milan, come also to
Ravenna, and sit with thee; and do you decide together on the said cause: and
whatever may seem good to both of you, hold it for certain that it will seem
good to me. For, as we ought not to be obstinate towards the humble, so we
ought to shew ourselves strict towards the proud. Let, then, your Fraternity,
as you have learnt in the pages of holy Scripture. decide in this business
whatever you may consider just.
EPISTLE XI.
TO BRUNICHILD, QUEEN.
Gregory to Brunichild, Queen of the Franks[1].
With what firmness the mind of your Excellency is settled in the fear of
Almighty God you shew in a praiseworthy manner, among the other good things
that you do, by your love also of His priests; and great joy for your
Christianity is caused us, since you study to advance with honours those whom
you love and venerate as being truly Christ's servants. For it becomes you,
most excellent daughter,
7
it becomes you to be such as to be able to subject yourself to a lord above
you. For in submitting the neck of your mind to the fear of the Almighty Lord
you confirm your dominion also over subject nations, and by subjecting
yourself to the service of the Creator you bind your subjects the more
devotedly to yourself. Wherefore, having received your letters, we signify to
you that your Excellency's earnest desire has greatly pleased us, and we have
been desirous of sending the pallium to our brother and fellow-bishop
Syagrius[2], inasmuch as the disposition of our most serene lord the Emperor
is also favourable, and, so far as we have been informed by our deacon, who
was the representative of our Church at his Court, he is altogether desirous
that this thing should be granted[3], and many good reports have reached us of
our aforesaid brother both on your testimony and that of others; and
especially we learnt what his life is from John the Regionarius[4] on his
return to us. And hearing what he did in the case of our brother Augustine, we
bless our Redeemer, because we feel that he fulfils in his deeds the meaning
of his name of priest.
But there have been many hindrances which have meanwhile prevented us
from doing this thing. First indeed, that he who had come to receive this
pallium is implicated in the error of the schismatics[5]; further, that you
wished it to be understood that it was sent, not on your petition, but froth
ourselves. But there was this besides; that neither had he who desires to use
it requested it to be granted him by a special petition addressed to us: and
it was by no means right for us to concede so great a matter without his
request; especially as an ancient custom has obtained, that the dignity of the
pallium shall not be given except when the merits of a case demand it, and to
one who urgently requests it. Still, lest we should seem perchance to wish,
under pretext of any excuse, to put off the desire of your Excellency, we have
provided for the pallium being sent to our most beloved son Candidus the
presbyter, charging him, with befitting precaution, to deliver it in our
stead. Hence it is requisite that our above-written brother and fellow-bishop
Syagrius must hope for it, when he has of his own motion drawn up a petition
with some of his bishops; and this he must give to the aforesaid presbyter, to
the end that he may be in a position to obtain properly the use of the same
pallium with the favour of God.
In order, then, that the charge you bear may be of fruit to you before the
eyes of our Creator, let the solicitude of your Christianity be diligently on
the watch, and suffer no one who is under your dominion to attain to holy
orders by the giving of money, or the patronage of any persons whatever, or by
right of relationship; but let such a one be elected to the episcopate, or to
the office of any other sacred order, as his life and manners have shewn to be
worthy; lest if, as we do not expect, the dignity of the priesthood should be
venal, simoniacal heresy, which was the first to come up in the Church, and
has been condemned by the sentence of the Fathers, should arise in your parts,
and (which God forbid) should weaken the powers of your kingdom. For it is a
serious matter, and a wickedness beyond what can be told, to sell the Holy
Spirit, who redeemed all things.
But let this also be your care, that, since, as you know, the excellent
preacher entirely forbids a novice to accede to the ruling position of
priesthood, you suffer no one to be consecrated bishop from being a layman.
For what sort of master will he be who has not been a disciple? Or what kind
of leadership can he supply to the Lord's flock who has not been previously
subjected to a shepherd's discipline? If, then, any one's life should be such
as to shew him worthy of being promoted to this order, he ought first to serve
in the ministry of the Church, to the end that by the experience of long
practice he may see what to imitate, and learn what to teach; lest perchance
the newness of his charge bear not the burden of government, and occasion of
ruin arise from the immaturity of his promotion.
Moreover, how your Excellency conducted yourself towards our brother and
fellow-bishop Augustine, and how great charity, through the inspiration of
God, you bestowed upon him, we have leaner from the relation of divers of the
faithful; for which we return thanks, and implore the mercy of Divine Power to
keep
8
you here under its protection, and cause you to reign, as among men, so also
after a course of many years in life eternal.
Furthermore, those whom the error of the schismatics severs from the unity
of the Church, strive ye, for your own reward, to recall to the unity of
concord. For on no other ground are they enveloped so far in the blindness of
their ignorance but that they may escape ecclesiastical discipline, and have
licence to live perversely as they please, since they understand neither what
they defend nor what they follow. But as for us, we venerate and follow in all
respects the synod of Chalcedon, from which they take to themselves the clouds
of a pestiferous excuse; and, if any one should presume to diminish or add
anything with regard to the faith thereof, we anathematize him. But they are
so impregnated with the taint of error that, giving credence to their own
ignorance, they reject the universal Church, and all the four patriarchs, not
with reason, but with malicious intent; so that he who was sent to us by your
Excellency, when he was asked by us why he stood separated from the universal
Church, acknowledged that he did not know. But neither what he said nor what
else he gave ear to had he the power of knowing. As to this also we no less
exhort you, that you should restrain the rest of your subjects under the
control of discipline from sacrificing to idols, being worshippers of trees,
or exhibiting sacrilegious sacrifices of the heads of animals; seeing that it
has come to our ears that many of the Christians both resort to the churches
and also (horrible to relate!) do not give up their worshipping of demons.
But, since these things are altogether displeasing to our God, and He does not
own divided minds, provide ye for their being salubriously restrained from
these unlawful practices; lest (God forbid it!) the sacrament of holy baptism
serve not for their rescue, but for their punishment. If therefore you know of
any that are violent, if of any that are adulterers, if of any that are
thieves, or bent on other wicked deeds, make haste to appease God by their
correction, that He may not bring upon you the scourge due to unfaithful
races, which, so far as we see, is already lifted up for the punishment of
many nations; lest, if--as we do not believe will be the case--the wrath of
Divine vengeance should be kindled by the doings of the wicked, the plague of
war should destroy the sinners whom the precepts of God recall not to the way
of rectitude. We must, then, needs make haste, with all earnestness and
continual prayer, to betake ourselves to the mercy of our Redeemer, wherein
there is a place of safety and great security for all. For whoso steadfastly
abides there, him danger crushes not, nor fear alarms.
We have sent the volume, as you desired us by letter, to our aforesaid
most beloved son Candidus the presbyter, to be offered to you, being in haste
to be sharers in your good purpose. May Almighty God keep you under His
protection, and by His outstretched arm defend your kingdom from unbelieving
nations, and bring you after long courses of years to eternal joys. Given in
the month of October, the first indiction[6]
EPISTLE XII.
TO JOHN, BISHOP OF SYRACUSE.
Gregory to John, etc.
One coming from Sicily has told me that some friends of his, whether
Greeks or Latins I know not, as though moved by zeal for the holy Roman
Church, murmur about my arrangements [i.e. of divine service], saying, How can
he be arranging so as to keep the Constantinopolitan Church in check, when in
all respects he follows her usage? And, when I said to him, What usages of
liners do we follow? he replied; you have caused Alleluia to be said at mass
out of the season of Pentecost[7]; you have made appointment for the
sub-deacons to proceed disrobed[8], and for Kyrie Eleison to be said, and for
the Lord's Prayer to be said immediately after the canon. To him I replied,
that ill none of these things have we followed another Church.
For, as to our custom here of saying the Alleluia, it is said to be
derived from the Church of Jerusalem by the tradition of the blessed Jerome in
the time of pope Damasus of blessed memory; and accordingly in this matter we
have rather curtailed the former usage which had been handed down to us here
from the Greeks.
Further, as to my having caused the sub-deacons to proceed disrobed, this
was the ancient usage of the Church. But it pleased one of our pontiffs, I
know not which, to order them to proceed in linen tunics. For
9
have your Churches in any respect received their tradition from the Greeks?
Whence, then, have they at the present day the custom of the subdeacons
proceeding in linen tunics, except that they have received it from their
mother, the Roman Church?
Further, we neither have said nor now say the Kyrie Eleison, as it is said
by the Greeks: for among the Greeks all say it together; hut with us it is
said by the clerks, and responded to by the people; and as often as it is
said, Christe Eleison is said also, which is not said at all among the Greeks.
Further, in daily masses we suppress some things that are usually said, and
say only Kyrie Eleison, Christe Eleison, so as to devote ourselves a little
longer to these words of deprecation. But the Lord's prayer (orationem
Dominicam) we say immediately after the prayer (mox post precem) for this
reason, that it was the custom of the apostles to consecrate the host of
oblation to (ad) that same prayer only. And it seemed to me very unsuitable
that we should say over the oblation a prayer which a scholastic had composed,
and should not say the very prayer[9] which our Redeemer composed over His
body and blood[1]. But also the Lord's Prayer among the Greeks is said by all
the people, but with us by the priest atone. Wherein, then, have we followed
the usages of the Greeks, in that we have either amended our own old ones or
appointed new and profitable ones, in which, however, we are not shewn to be
imitating others? Wherefore, let your Charity, when an occasion presents
itself, proceed to the Church of Catana; or in the Church of Syracuse teach
those who you believe or understand may possibly be murmuring with respect to
this matter, holding a conference there, as though for a different purpose,
and so desist not from instructing them. For as to what they say about the
Church of Constantinople, who can doubt that it is subject to the Apostolic
See, as both the most pious lord the emperor and our brother the bishop of
that city continually acknowledge? Yet, if this or any other Church has
anything that is good, I am prepared in what is good to imitate even my
inferiors, while prohibiting them from things unlawful. For he is foolish who
thinks himself first in such a way as to scorn to learn whatever good things
he may see
EPISTLE XVII.
TO DEMETRIAN AND VALERIAN.
Gregory to Demetrian and Valerian, clerks of Firmum (Fermo).
Both the ordinances of the sacred canons and legal authority permit that
ecclesiastical property may be lawfully expended for the redemption of
captives. And so, since we are informed by you that, nearly eighteen years
ago, the most reverend Fabius, late bishop of the Church of Firmum, paid to
the enemy eleven pounds of the silver of that Church for your redemption, and
that of your father Passivus, now our brother and fellow-bishop, but then a
clerk, and also that of your mother, and that you have some fear on this
account, lest what was given should at any time be sought to be recovered from
you;--we have thought fit by the authority of this precept to remove your
suspicion, ordaining that you and your heirs shall henceforth sustain no
annoyance for recovery of the debt, and that no process shall be instituted
against you by any one; since the rule of equity requires that what has been
paid with a pious intent should not be attended with burden or distress to
those who have been redeemed.
EPISTLE XVIII.
TO ROMANUS, GUARDIAN (defensorem).
Gregory to Romanus, etc.
Our care for the purpose before us prompts us to commit the looking after
ecclesiastical interests to active persons. And so, since we have found thee,
Romanus, to have been a trusty and diligent guardian, we have thought fit to
commit to thy government from this present second indiction the patrimony of
the holy Roman Church, which by the mercy of
10
God we serve, lying in the parts about Syracuse, Catana, Agrigentum, and Mile
(partibus Milensibus). Hence it is needful that thou go thither immediately,
that, in consideration of the divine judgment, and in memory also of our
admonition, thou mayest study to acquit thyself so efficiently and faithfully
that thou mayest be found to incur no risk for negligence or fraud, which God
forbid should be the case. But act thus all the more in order that thou mayest
be commended to divine grace for thy faithfulness and industry. Moreover, we
have sent orders according to custom to the familia of the same patrimony[2],
that there may be nothing to hinder thy carrying out what has been enjoined
thee.
EPISTLE XIX.
TO THE HUSBANDMEN (Colonos) OF THE
SYRACUSAN PATRIMONY[3].
Gregory to the Coloni, etc.
I would have you know that we have arranged for you to be put under the
care of our guardian (defensoris). And accordingly we order you to obey him
without any reluctance in what he may see fit to do, and enjoin on you to be
done, for the advantage of the Church. We have given him such power as to
enable him to inflict strict punishment on those who may attempt to be
disobedient or contumacious. And we have likewise charged him that he delay.
not with instant attention to recover to ecclesiastical jurisdiction any
slaves who are in hiding outside their limits, or any one by whom boundaries
have been invaded. For know that he has been warned on his peril, that he
presume not ever under any kind of excuse to do any wrong or robbery in regard
to what belongs to others.
EPISTLE XXIII.
TO JOHN, BISHOP OF SYRACUSE.
Gregory to John, etc.
Our son the glorious exconsul Leontius has made a serious complaint to us
of our brother and fellow-bishop Leo; and his complaint has altogether
disturbed us, since a bishop ought not to have acted so precipitately and
lightly. This case we have committed, to be thoroughly enquired into, to our
Guardian (defensoris) Romanus when he comes to you. Further, the messenger who
was sent by him (i.e. by Leontius) complains of your Fraternity, that in the
defence of the illustrious physician Archelaus the interests of our brother
and fellow-bishop, the Metropolitan Domitian, suffer damage[4]. And indeed
your Fraternity ought justly to protect your sons, or it may be in this case
the interests of holy Church, and to give no occasion for evil-speaking to
adversaries. I doubt not, however, even while thus speaking, that you do take
heed to this: yet we have enjoined on the same Romanus, when he comes to you,
to arrange with you what is right with regard to this case also
EPISTLE XXIV.
TO ROMANUS, GUARDIAN (Defensorem).
Gregory to Romanus, etc.
Our son Theodosius, abbot of the Monastery founded by the late Patrician
Liberius in Campania, is known to have intimated to us that the late
illustrious lady Rustica about one and twenty years ago, in the will that she
made, appointed in the first place Felix, her husband, to be her heir, and
delegated to him the foundation of a Monastery in Sicily; but on this
condition,--that if he should not within the space of one year pay all the
legacies bequeathed to her freedmen, or establish the aforesaid Monastery as
she desired, then the holy Roman Church should have undisputed claim to the
portion which she was understood to have in the farm of Cumas, and that it
should lend aid for paying the above legacies, and for the construction of the
said monastery. Hence, seeing that, as is said, the bequeathed property has
not so far been made over in full to this same monastery, and some part of the
possession is up to this time detained by her heirs, let thy Experience
thoroughly enquire into and examine the case. And in the first place indeed,
if under the conditions of the will any heirship comes in wherein our Church
may have a plea, we desire thee to investigate and clearly ascertain it, and
act for the advantage of the poor, as the order of the business may require;
and then to be instantly solicitous for the due establishment of that cell,
and the recovery of the bequeathed property, to the end that the pious desire
of the testatrix may be fulfilled in both respects, and the unjust detainers
of the property may learn from just loss the guilt of their undue
11
retention. With all vivacity, then, we desire thee both to enquire into this
case and, with the help of the Lord, to bring it to an issue, that the pious
devotion of the ordainer may at length take effect. But we desire thee also,
as far as justice allows, to succour this monastery in all ways, that lay
persons who ought to have rendered the succour of their assistance may not, as
is asserted, have power of doing hurt in the name of the founder.
EPISTLE XXVI.
TO ROMANUS, GUARDIAN (Defensorem).
Gregory to Romanus, etc.
Although the law with reason allows not things that come into possession
of the Church to be alienated, yet sometimes the strictness of the rule should
be moderated, where regard to mercy invites to it, especially when there is so
great a quantity that the giver is not burdened, and the poverty of the
receiver is considerably relieved. And so, inasmuch as Stephania, the bearer'
of these presents, having come hither with her little son Calixenus (whom she
asserts that she hare to her late husband Peter, saying also that she has
laboured trader extreme poverty), demanded of us with supplication and tears
that we should cause to he restored to the same Calixenus the possession of a
house in the city of Catana, which Ammonia, her late mother-in-law, the
grandmother of Calixenus, had offered by title of gift to our Church;
asserting that the said Ammonia had not power to alienate it, and that it
belonged altogether to the aforesaid Calixenus, her son; which assertion our
most beloved son Cyprian, the deacon, who was acquainted with the case,
contradicted, saying that the complaint of the aforesaid woman had not justice
to go on, and that she could not reasonably claim or seek to recover that
house in the name of her son; but, lest we should seem to leave the tears of
the above named woman without effect, and to follow the way of rigour rather
than embrace the plea of pity, we command thee by this precept to restore the
said house to the above-named Calixenus, together with Ammonia's deed of gift
with respect to this same house, which is known to be there in Sicily;--since,
as we have said, it is better in doubtful cases not to execute strictness, but
rather to be inclined to the side of benignity, especially when by the cession
of a small matter the Church is not burdened, and succour is mercifully given
to a poor orphan.
Given in the mouth of November, Indiction 2.
EPISTLE XXVII.
TO ROMANUS, GUARDIAN (Defensorem).
Gregory to Romanus, etc.
It has come to our ears that certain men, having altogether too little
discernment, desire us to become implicated in their risks, and wish to be so
defended by ecclesiastical persons, that the ecclesiastical persons themselves
may be bound by their guilt. Wherefore I admonish thee by tills present
injunction, and through thee our brother and fellow-bishop, the lord John, or
others whom it may concern, that with regard to ecclesiastical patronage of
people (whether you should have received letters from me, or none should have
been addressed to you), you should bestow it with such moderation that, if any
have been implicated in public peculations, they may not appear to be unjustly
defended by us, lest we should in any way transfer to ourselves, by venturing
on indiscreet defence, the ill repute of evil doers: but so far as becomes the
Church, by admonishing and applying the word of intercession, succour whom you
can; so that you may both give them aid, and not stain the repute of holy
Church.
EPISTLE XXXIII.
TO ANDREW[5].
Gregory to Andrew.
On hearing that your Glory had been severely afflicted with grief and
sickness, I condoled with you exceedingly. But learning presently that the
malady had entirely left you, I soon turned my sorrow into joy, and returned
great thanks to Almighty God lot that He smote that He might heal, afflicted
that He might lead to true joys. For hence it is written, Whom the Lord Loveth
he chasteneth, and scourgeth every son whom he receiveth (Heb. xii. 6). Hence
the Truth in person says, My Father is the husbandman, and every branch in me
that beareth not fruit, he will take away; but every branch that beareth
fruit, he will purge it, that it may bring forth more fruit (Job. xv. 1, 2).
For the unfuitful branch is taken away, because a sinner is utterly rooted up.
But the fruitful branch is said to be purged, because it is cut down by
discipline that it may be brought to more abundant grace. For so the grain of
the ears of corn, beaten with the threshing instrument, is stript of its awn
and chaff. So the olives, pressed in the oil-press, flow forth into the
fatness of oil. So the bunches of grades pounded with the heels, liquify into
wine. Rejoice, therefore, good man, for that in this thy
12
scourge and this thy advancement thou seest that thou art loved by the Eternal
Judge.
Furthermore, I beg that my daughter Gloriosa, your wife, be greeted in my
name. Now may Almighty God keep you under heavenly protection, and comfort you
both now with abundance of gifts and hereafter with the retribution of reward.
EPISTLE XXXVI.
TO FORTUNATUS, BISHOP OF NEAPOLIS
(Naples).
Gregory to Fortunatus, etc.
Having learnt what zeal inflames your Fraternity in behalf of Christian
slaves whom Jews buy from the territories of Gaul, we apprize you that your
solicitude has so pleased us that it is also our own deliberate judgment that
they should be inhibited from traffic of this kind. But we find from Basilius,
the Hebrew, who has come here with other Jews, that such purchase is enjoined
on them by divers judges of the republic, and that Christians along with
pagans come to be thus procured. Hence it has been necessary for the business
to be adjusted with such cautious arrangement that neither they who give such
orders should be thwarted, nor those who say they obey them against their will
should bear any expense unjustly. Accordingly, let your Fraternity with
watchful care provide for this being observed and kept to; that, when they
[i.e. the Jewish dealers] return from the aforesaid province, Christian slaves
who may happen to be brought by them be either handed over to those who gave
the order, or at all events sold to Christian purchasers within forty days.
And after the completion of this number of days let none of them in any way
whatever remain in the hands of the Jews. But, should any of these slaves
perchance fall into such sickness that they cannot be sold within the
appointed days, care is to be taken that, when they are restored to their
former health, they be by all means disposed of as aforesaid. For it is not
fit that any should incur loss for a transaction that is free from blame. But
since, as often as anything new is ordained, it is usual so to lay down the
rule for the future as not to condemn the past in large costs, if any slaves
have remained in their hands from the purchase of the previous year, or have
been recently taken away from them by you, let them have liberty to dispose of
them while they are with you. So may there be no possibility of their
incurring loss for what they did in ignorance before the prohibition, such as
it is right they should sustain after being forbidden.
Further, it has been reported to us that the above-named Basilius wishes
to concede to his sons, who by the mercy of God are Christians, certain
slaves, under the title of a gift, with the view that, under cover of the
opportunity thus afforded, they may serve him as their master all but in name;
and that, if after this any should perchance have believed that they might fly
to the Church for refuge in order to become Christians, they may not be
reclaimed to freedom, but to the dominion of those to whom they had before
been given. In this matter it befits your Fraternity to keep becoming watch.
And, if he should wish to give any slaves to his sons, that all occasion of
fraud may be removed, let them by all means become Christians, and let them
not remain in his house; but, when circumstances may require that he should
have their services, let them be commanded to render him what, even in any
case, from his sons, and for God's sake, it is fitting should be supplied to
him.
EPISTLE XLI.
TO JULIANUS, Scribo[6].
Gregory to Julianus, etc.
If in secular offices order and the discipline handed down by our
ancestors is observed, who may bear to see ecclesiastical order confounded, to
disregard such things when heard of, and postpone their amendment by
improperly condoning them? And indeed you do well to love charity and to
persuade to concord. But, since we are compelled by consideration of our
position, and for God's sake, by no means to leave uninvestigated the things
that have come to our knowledge, we shall take care, when Maximus comes, to
require a strict account from him of the things that have been said about him.
And we trust in the guardianship of our Creator, that we shall not be turned
aside by either the favour or the fault of any man from maintenance of the
canons and the straight path of equity, but willingly observe what is
agreeable to reason. For if (which God forbid) we neglect ecclesiastical
solicitude and vigour, indolence destroys discipline, and certainly harm will
be done to the souls of the faithful, while they see such examples set them by
their pastors. But with regard to your saying in your letter that the good
will of the palace and the love of the people are not alienated from him, this
circumstance does not recall us from our zeal for justice, nor shall it cause
our determination to enquire into the truth to
13
fail through sin of ours. Every one, then, should strive, magnificent son, to
conciliate to himself the love of God. For without divine favour what can I
say that human love will do for us hereafter, when even among ourselves it
harms us the more?
EPISTLE XLII.
TO AGILULPH, KING OF THE LOMBARDS.
Gregory to Agilulph, etc.
We return thanks to your Excellency, that, hearkening to our petition, you
have concluded such a peace as may be of advantage to both parties, as we had
confidence in you that you would. On this account we greatly commend your
prudence and goodness, since in choosing peace you have shewn that you love
God, who is its author. For, if unhappily peace had not been made, what else
could have ensued but, with sin and danger on both sides, the shedding of the
blood of miserable peasants[7], whose labour profits both? But, that we may
feel the advantage to us of this peace, as it has been made by you, we beg
you, greeting you with paternal charity, that as often as opportunity offers
itself, you would enjoin by letters on your dukes in divers places, and
especially those who are constituted in these parts, that they keep this peace
inviolate, as has been promised, and not seek for themselves any occasions
whence either any contention or any ill-feeling may arise, to the end that we
may be able to give thanks still more for your good will. We received the
bearers of these presents, as being in very truth your own people, with the
affection that was becoming, since it was right both to receive and dismiss
with charity men who are wise, and who announced that by the favour of God
peace had been concluded.
EPISTLE XLIII.
TO THEODELINADA, QUEEN OF THE LOMBARDS.
Gregory to Theodelinda, etc.
How your Excellency has laboured earnestly and kindly, as is your wont,
for the conclusion of peace we have learnt from the report of our son, the
abbot Probus. Nor indeed was it otherwise to be expected of your Christianity
than that you would in all ways skew your assiduity and goodness in the cause
of peace. Wherefore we give thanks to Almighty God, who so rules your heart
with His loving-kindness that, as He has given you a right faith, so He also
grants you to work always what is pleasing in His sight. For you may be
assured, most excellent daughter, that for the saving of so much bloodshed on
both sides you have acquired no small reward. On this account, returning
thanks for your goodwill, we implore the mercy of our God to repay you with
good in body and soul here and in the world to come.
Moreover, greeting you with fatherly affection, we exhort you so to deal
with your most excellent consort that he may not reject the alliance of the
Christian republic. For, as I believe you know yourself, it is in many ways
profitable that he should be inclined to betake himself to its friendship. Do
you then, after your manner, always strive for what tends to goodwill and
conciliation between the parties, and labour wherever an occasion of reaping a
reward presents itself, that you may commend your good deeds the more before
the eyes of Almighty God.
EPISTLE XLIX
TO ANASTASlUS, BISHOP OF ANTIOCH[8].
Gregory to Anastasius, etc.
I received the letters of thy Fraternity, rightly holding fast the
profession of the faith; and I returned great thanks to Almighty God, who,
when the shepherds of His flock are changed, still, even after such change,
guards the faith which He once delivered to the holy Fathers. Now the
excellent preacher says, Other foundation can no man lay than that is laid,
which is Christ Jesus (1 Cor. iii. 2). Whosoever, then, with love of God and
his neighbour, holds firmly the faith that is in Christ, he has laid for
himself the same Jesus Christ, the Son of God and man, as a foundation. It is
to be hoped therefore that, where Christ is the foundation, the edifice also
of good works may follow. The Truth also in person says, He that entereth not
by the door into the sheep-fold, but claimbeth up some other way, the same is
a thief and a robber; but he that entereth in by the door is the shepherd of
the sheep (Joh. x. 1). And a little after He adds, I am the door. He, then,
enters into the sheep-fold through the door who enters through Christ. And he
enters through Christ who thinks and preaches what is true concerning the same
Creator and Redeemer of the human race, and holds fast what he preaches; who
takes upon him the topmost place of rule for the office of carrying a burden,
not for the desire of the glory of transitory dignity. He also watches wisely
over the sheep-fold of which he has taken charge, lest either perverse men
tear the sheep of God by speaking froward things,
14
or malignant spirits ravage them by persuading to vicious delights.
Of a truth we remember how the blessed Jacob, who had served long for his
wives, said, This twenty years have I been with thee; thy ewes and thy she
goats have not been barren. The rams of thy flock have I not eaten, nor shewn
unto thee that which had been seized by a beast. I made good every loss;
whatever had been lost by theft, from me didst thou require it. By day and
night I was consumed by drought and frost; sleep fled from mine eyes (Gen.
xxxi. 38). If, then, he who feeds the sheep of Laban labours and watches thus,
on what labour, on what watches, should he be intent who feeds the sheep of
God? But in all this let Him instruct us who for our sake became a man, who
vouchsafed to become what he had made. May He pour both into my weakness and
into thy charity the spirit of His own love, and in all carefulness and
watchfulness of circumspection open the eye of our heart.
But for men of a right faith being advanced to sacred orders thanks are to
be paid without cease to the same Almighty God, and prayer ever made for the
life of our most pious and most Christian lord the Emperor, and for his most
tranquil spouse, and their most gentle offspring, in whose times the mouths of
heretics are silent; since, though their hearts seethe with the madness of
perverse thought, yet in the time of the Catholic Emperor they presume not to
speak out the bad things which they think.
Furthermore, in speaking of your maintenance of the holy councils, your
Fraternity declares that you maintain the first holy Ephesine synod. But,
seeing that from the account given in an heretical document which has been
sent me from the royal city, I have found that, according to it, certain
Catholic positions had been censured along with heretical ones, because some
suppose that to have been the first Ephesine synod which was got together at
some time or other by the heretics in the same city, it is altogether
necessary that your Charity should apply to the Churches of Alexandria and
Antioch for the acts of this synod, and find how the matter really stands. Or,
if you please, we will send you hence what we have here, preserved from of old
in our archives. For that synod which was held under pretence of being the
first Ephesine asserts that certain positions submitted to it were approved,
which are the declared tenets of Coelestius and Pelagius. And, Coelestius and
Pelagius having been condemned in that synod, how could those positions be
approved, the authors of which were condemned[9]?
Further, since it has come to our ears that in the Churches of the East no
one attains to a sacred order except by giving of bribes, if your Fraternity
finds it to be so, offer your first oblation to Almighty God by restraining in
the Churches subject to you the error of simoniacal heresy. For, to pass over
other considerations, what manner of men can they be in sacred orders who are
raised to them not by merit, but by bribes? May Almighty God guard thy Love
with heavenly grace, and grant to you to carry with you to eternal joys
multiplied fruit and overflowing measure from those who are committed to your
charge.
EPISTLE LV.
TO FANTINUS, GUARDIAN (Defensorem), OF PANORMUS (Palermo).
Gregory to Fantinus, etc.
A little time ago we wrote to Victor, our brother and fellow-bishop,
that--inasmuch as certain of the Jews have complained in a petition presented
to us that synagogues with their guest-chambers, situated in the city of
Panormus, had by him been unreasonably taken possession of--he should keep
aloof from their congregation until it could be ascertained whether this thing
had been justly done, lest perchance injury should appear to have been alleged
by them of their own mere will. And indeed, having regard to his priestly
office, we could not easily believe that our aforesaid brother had done
anything unsuitably. But, since we find from the report of Salarius, our
notary, who was afterwards there, that there had been no reasonable cause for
taking possession of those synagogues, and that they had been unadvisedly and
rashly consecrated, we therefore enjoin thy Experience, since what has been
once consecrated cannot any more be restored to the Jews, that it be thy care
to see that our aforesaid brother and fellow-bishop pay the price at which our
sons, the glorious Venantius the Patrician, and Urbicus the Abbot, may value
the synagogues themselves with the guest-chambers that are under them or
annexed to their walls, and the gardens thereto adjoining; that so what be has
caused to be taken possession of may belong to the Church, and they may in no
wise be oppressed, or suffer any injustice. Moreover, let books or ornaments
that have been abstracted be in like manner sought for. And, if any have been
manifestly taken away, we desire them also to be restored without any
ambiguity. For, as there ought to be no licence for them, as we have ourselves
already written, to do anything in their synagogues beyond what is decreed by
law, so neither damage nor any
15
cost ought to be brought upon them contrary to justice and equity
EPISTLE LVIII.
TO MARTIN, Scholasticus.[1].
Gregory to Martin, etc.
Seeing that questions arising in civil affairs need, as is known to thy
Greatness, very full enquiry, let thy wisdom consider with what care and
vigilance the causes of bishops should be investigated. But, in the letter
which thou hast sent us by the bearer of these presents on the questions with
respect to which thou weft sent to us by our brother and fellow-bishop
Crementius, thou hast given only a superficial account of them, and hast been
entirely silent about their root. But, had their origin and intrinsic
character been manifest to us, we should have known what should be decided
about them, and would then settle the mind of our aforesaid brother by a plain
and suitable reply. This, however, is altogether displeasing to us, that thou
givest us to understand that some of the bishops have gone to the court[2]
without letters from their primate, and that they hold unlawful assemblies.
But since, as we have before said, the origin and nature of the questions are
entirely unknown to us, we cannot pronounce anything definitely, lest, as
would be very reprehensible, we should seem to pass sentence about things
imperfectly known. Hence it was very needful that, for our complete
information, thy Greatness should have proceeded hither to reply to our
questions during the time of thy lingering in Sicily. Nevertheless, now that
thou hast seen our brother and fellow-bishop John, we believe that in him thou
hast seen us also. And so since he has been at pains himself also to write to
us about the same questions, we have written in reply to him what seemed to us
right. And, since he is a priest of ripe and caution judgment, if you are
willing to treat with him on the questions which he has been commissioned to
entertain, we are sure that you will find in him what is both advantageous and
reasonable.
EPISTLE LIX.
TO JOHN, BISHOP OF SYRACUSE[3].
Gregory to John, etc.
I have received your Fraternity's letter, wherein you inform me that the
most eloquent Martin has come from the African province and communicated
something to you privately. And indeed your Fraternity, as often as you find
occasion, ceases not to shew your love towards the blessed apostle Peter.
Wherefore we give thanks to Almighty God, that where you are, there we are not
found absent. Nevertheless, your Holiness is not yet fully cognizant of the
case in hand. For the Byzacent primate[4] had been accused on some charge, and
the most pious Emperor wished him to be judged by us according to canonical
ordinance. But then, on the receipt of ten pounds of gold, Theodorus the
magister militum opposed this being done. Yet the most pious Emperor
admonished us to commission some one, and do whatever was canonical. But,
seeing the contrarieties of men, we have been unwilling to decide this case.
Now, moreover, this same primate says something about his own intention. And
it is exceedingly doubtful whether he says such things to us sincerely, or in
fact because he is being attacked by his fellow-bishops: for, as to his saying
that he is subject to the Apostolic See, if any fault is found in bishops, I
know not what bishop is not subject to it. But when no fault requires it to be
otherwise, all according to the principle of humility are equal. Nevertheless,
do you speak with the aforesaid most eloquent Martin as seems good to your
Fraternity. For it is for you to consider what should be done; and we have
replied to you briefly on the case, because we ought not to believe
indiscriminately men that are even unknown to us. If, however, you, who see
him before you in person, are of opinion that anything more definite should be
said to him, we commit this to your Charity, being sure of your love in the
grace of Almighty God. And what you do regard without doubt as having been
done by us.
EPISTLE LX.
TO ROMANUS AND OTHER GUARDIANS (defensores) OF THE ECCLESIASTICAL PATRIMONY.
Gregory to Romanus the guardian, Fantinus the guardian, Sabinus the
sub-deacon, Sergius
16
the guardian, Boniface the guardian (a paribus[5]), and the six patroni.
Since, even as cautious foresight knows how to block the way against
faults, and to avoid what is hurtful, so neglect opens the way to excesses,
and is wont to incur what ought to be guarded against, we ought to bestow very
careful attention, and see alike to the reputation and to the safeguard of our
brethren and priests. Now it has come to our ears that certain of the bishops,
under pretext, as it were, of help, associate themselves in one house with
women. And so, lest hereby just occasion of detraction should be given to
scoffers, or the ancient enemy of the human race should take advantage of an
easy matter of deceit, we enjoin thee by the tenor of this mandate that thou
study to shew thyself strenuous and solicitous. And, if any of the bishops
included within the limits of the patrimony committed to thee are living with
women, do thou entirely put a stop to this, and for the future by no means
suffer any women to reside with them, except such as the censorship of the
sacred canons allows, that is a mother, an aunt, a sister, and others of this
sort, concerning whom there can be no ill, suspicion. Yet they do better, if
they refrain from living together even with such as these. For we read that
the blessed Augustine refused to live even with his sister, saying, Those who
are with my sister are not my sisters.
The caution, then, of a learned man ought to be a great instruction to us.
For it is a mark of uncautious presumption for one that is less firm not to
fear what a strong man is afraid of. For he wisely overcomes what is unlawful
who has learnt not to use even what is allowed him: and indeed we bind none in
this matter against their will, but, as physicians are accustomed to do, we
prescribe carefulness for health's sake, even though it be for the time
distressful. And therefore we impose no necessary obligation; but, if any
should choose to imitate a learned and holy man, we leave it to their own
will. Let, then, thy Experience act with zeal and solicitude for the
observance of what we have ordered to be prohibited. For, if hereafter it
should chance to be found otherwise, know that thou wilt incur no slight risk
with us. Furthermore, let it be thy care to exhort these same bishops, our
brethren, that they admonish those who are subject to them, to wit those who
are constituted in sacred orders, to observe in all ways after their example
what they themselves observe; this only being added, that these, as canonical
authority has decreed, are not to leave wives whom they ought to govern
chastely.Given in the month of March, Indiction[2].
EPISTLE LXI.
Here begins the epistle of Rechared, King of the Goths, addressed to the
blessed Gregory, Bishop of Rome[6].
Rechared to the holy lord and most blessed pope, the bishop Gregory.
At the time when the Lord in His compassion caused us to be dissociated
from the impious Arian heresy, and the holy Catholic Church gathered us into
her bosom ameliorated in the path of faith, it was then the desire of our mind
to seek with delight and with the whole bent of our mind so very reverend a
man; thee who art powerful above all other bishops, that he might commend in
all ways a tiring so worthy and acceptable to God for us men. But, whereas we
are engaged in many cares of government, being occupied by divers occasions,
three years passed without the desire of our mind being satisfied. And after
this we chose, for the purpose of sending them to thee, some abbots of
monasteries, who should proceed to thy presence, and offer gifts sent by us to
Saint Peter, and bring us word more distinctly of thy holy reverence's health.
But, as they hastened on their way, and were almost in sight of the shores of
Italy, it befell them that they struck on certain rocks near Marseilles, and
were scarcely able to deliver their own souls. And now we have entreated a
presbyter whom thy Glory had sent as far as the city of Malaca (civilatem
Malicitanam) to come into our sight. But he, detained by bodily infirmity, has
in no wise been able to reach the soil of our kingdom. But, as we know most
certainly that he was sent by thy Holiness, we have sent a golden cup
ornamented on the outside with gems for thy Holiness (as I trust thou wilt
vouchsafe to do) to offer as worthy of the apostle who shines the first in
dignity. For I also beg thy Highness, when an opportunity is found, to seek us
out by thy sacred golden letters. For how much I truly love thee I believe is
not hidden, the Lord inspiring thee, from the fecundity of thine own breast.
It is sometimes the case that those whom tracts of land or sea divide the
grace of Christ glues together as if visibly. For to those who do not see thee
at all in person fame discloses thy goodness.
17
Further, I commend with all veneration to thy Holiness in Christ, Leander,
the priest of the church of Hispalis, since through him thy benevolence has
been made clearly manifest to us; and when we talk of thy life with this same
bishop, we reckon ourselves as your inferiors in regard to your good deeds. I
am delighted to hear of thy health, most reverend and most holy man; and I beg
of thy Christian prudence that thou wouldest commend frequently in thy prayers
to our common Lord us and our people, who are ruled after God under our
government, and have been acquired by Christ in your times; that hereby true
charity to God-ward may establish in well-being those whom the breadth of the
world separates.
EPISTLE LXII.
TO ROMANUS, GUARDIAN (Defensorem).
Gregory to Romanus, etc.
It has come to our ears that the tonsuratores[7] in Sicily, with wicked
presumption, take to themselves the name of defensores, and that they not only
are of no utility for the interests of the Church, but also take occasion
hence to commit many irregularities. Consequently we enjoin thy Experience by
this present authority to enquire diligently into this. And, if thou findest
any, besides those who have letters to empower them in such business[8],
usurping henceforth this title, put a stop to this thing by strict correction.
If, however, thou shouldest discover any who have proved themselves active and
faithful in ecclesiastical affairs, thou must send us a full and particular
report of them, that we may judge whether they are worthy of a letter[9].
Furthermore, we desire thee to make a thorough examination of the accounts
of Fortunatus; and, when he has satisfied all the debts that appear against
him, allow him no longer to have to do with the patrimony, or with any action
of our Church, seeing that, as we have heard, he has conducted himself in such
a manner that he ought not henceforth to have any communication with our
people.
Furthermore, it has been reported to us that one Martianus, who has
assumed to himself the name of a defensor, has declined to pay obedience to
our brother and fellow-bishop John, to whom we had committed the charge of our
patrimony. Inquire therefore; and, if it is true, let him be sent into exile,
that his disobedience to him from whose Church he has seized for himself a
false title of honour, and who is promoting the interests of the same, may not
go unpunished. But, if there are also any others disobedient to the orders of
our said brother, thou wilt by all means visit them with strict punishment.
EPISTLE LXV.
TO JANUARIUS, BISHOP OF CARALIS
(Cagliari).
Gregory to Januarius, Bishop of Sardinia.
It has come to our ears that some of your clerics, inflated with a spirit
of elation (which is a serious thing to be said), neglect obedience to the
commands of your Fraternity, and occupying themselves rather in the services
and labours of others, desert the business of their own Church in which they
are needed. For this reason we greatly wonder why you do not keep up the rule
of discipline, and restrain them, when wandering dissolutely at large, with a
rein of strict control to the requirements of the office they have undertaken.
It is said also that some of these contumacious clerks, in order to obtain
support against you, resort to the patronage of our guardian (defensoris)
Vitalis. Wherefore we have sent a letter to him, telling him not to dare
henceforth to support any one of your clerks against you unreasonably; but, if
any case of fault should arise which is not a serious one but merits pardon,
to approach you rather as an intercessor than as a supporter of the culprit.
Be on your guard, then, that no such report shall hereafter reach us of your
subjects despising you.
We have learnt also that a certain widow left her substance to the
monastery of St. Julian, and that this substance has been plundered by one of
your clerks who used to direct the actions of the deceased woman while she
lived, and that he now evades making restitution. We therefore exhort thee
that, if what is said should prove to be true, you cause him to be constrained
by strict proceedings, to the end that he may make haste to restore without
diminution the property left to the monastery, and be compelled to give up,
even with the loss of his reputation, that which, preserving the purity of his
honour, he ought not to have dared to take. But what a cause for shame it. is
that we should appear as admonishing your Fraternity to restrain your clerk
under the vigour of discipline, this I believe that you yourself feel in your
own heart.
Also against worshippers of idols, and soothsayers, and diviners, we very
earnestly exhort
18
your Fraternity to be on the watch with pastoral vigilance, and publicly among
the people hold forth against the men who do such things, and recall them by
persuasive hortation from the contagion of so great sacrilege, and such
temptation of divine judgment, and peril in the present life. If, however,
thou shouldest find them unwilling to amend and correct themselves from such
doings, we desire thee to lay hold of them with fervent zeal, and, in case of
their being slaves, to chastise them with blows and torments, whereby they may
be brought to amendment. But, if they are freemen, they should be directed to
penitence by suitable and strict confinement; so that they who scorn to listen
to salutary words reclaiming them from peril of death may at any rate be
brought back by bodily torments to the desired sanity of mind. We have also
been informed that, you having committed the care of your patrimony to certain
laymen, they, after having been detected in depredations on your peasants and
flight in consequence, both refuse to restore the property which, as not being
subject to your control, they indecently retain as though it were in their own
power, and also scorn to render you an account of their doings. If this be so,
it is fitting that the matter be strictly investigated by you, and the case
between them and the peasants of your Church be thoroughly examined. And
whatever fraud may be discovered in them let them be compelled to make
restitution for with the penalty appointed by the laws. But for the future
your Fraternity must take care that ecclesiastical property be not committed
to secular men not living under your rule, but to approved clerics holding
office under you; in whom if any wrong doing should be found, you may be able
to correct what has been unlawfully done, as in the case of persons under you,
whom the obligation of their condition convenes before you rather than
excuses.
EPISTLE LXVII.
TO CONSTANTIUS, BISHOP OF MILAN[1].
Gregory to Constantius, etc.
Maximus, the prevaricator of the Church of Salona, after he had failed to
obtain anything through the greater powers of the world, has betaken himself
to the lesser ones; and by a superfluity of prayers and by attestation to his
good works he strives to prevail with us. This being so, I have thought it
would be inhuman in me, if he who says that he fears me much were quite unable
to find me in some degree more indulgent. And I have therefore decided that
our most reverend brother and fellow-bishop Marinianus should take cognizance
of his cause in the city of Ravenna. If, however, by any chance his person is
suspected, we desire that your Fraternity also, if it is not too laborious for
you, should take the trouble of repairing to the same city, and sit together
with our aforesaid brother in the same trial. Whatever, then, may seem good to
each of your Holinesses, know that it will seem good to me; and your judgment
I accept as my own; and what things you both think should be remitted, be
assured that I remit; taking, however, careful heed that we may not appear to
be either sinfully remiss or austere to the injury of Holy Church. We have
enjoined the execution of this matter on the Chartulary Castorius, that he may
fully report to us all that has been done.
EPISTLE LXVIII.
TO EUSEBIUS OF THESSALONICA.
Gregory to Eusebius of Thessalonica, Urbicus of Dyrrachium, Andrew of
Nicopolis, John of Corinth, John of Prima Justiniana, John of Crete, John of
Larissa and Scodra, and many other bishops.
We are constrained by the care of government which we have undertaken to
extend vigilantly the solicitude of our office, and to instruct the minds of
our brethren by addresses of admonition, that no wrongful presumption. may
avail to deceive the ignorant, nor any dissimulation to excuse those who know.
Be it known then to your Fraternity that John, formerly bishop of the city of
Constantinople, against God, against the peace of the Church, to the contempt
and injury of all priests, exceeded the bounds of modesty and of his own
measure, and unlawfully usurped in synod the proud and pestiferous title of
oecumenical, that is to say, universal. When our predecessor Pelagius of
blessed memory became aware of this, he annulled by a fully valid censure all
the proceedings of that same synod, except what had therein been done in the
cause of Gregory, bishop of Antioch, of venerable memory; taking him to task
with most severe rebuke, and warning him to abstain from that new and
temerarious name of superstition; even so as to forbid his deacon to go in
procession[2] with him, unless he should amend so great a wickedness. And we,
adhering in all respects to the zeal of his rectitude, observe
19
his ordinances, under the protection of God, irrefragably, since it is fitting
that he should walk without stumbling along the straight way of his
predecessor, whom the tribunal of the eternal Judge awaits for rendering an
account of the same place of government. In which matter, lest we should seem
to omit anything that pertains to the peace of the Church, we once and again
addressed the same most holy John by letter, bidding him relinquish that name
of pride, and incline the elation of his heart to the humility which our
Master and Lord has taught us. And having found that he paid no regard, we
have not desisted, in our desire of concord, from addressing the like
admonitions to our most blessed brother and fellow-priest Cyriacus, his
successor. But since it is the case, as we see, now that the end of this world
is near at hand, that the enemy of the human race has already appeared in his
harbingers, so as to have as his precursors, through this title of pride, the
very priests who ought to have opposed him by living well and humbly, I exhort
and entreat that not one of you ever accept this name, that not one consent
to it, that not one write it, that not one admit it wherever it may have been
written, or add his subscription to it; but, as becomes ministers of Almighty
God, that each keep himself from this kind of poisoned infection, and give no
place to the cunning lier-in-wait, since this thing is being done to the
injury and rendering asunder of the whole Church, and, as we have said, to the
contemning of all of you. For if one, as he supposes, is universal bishop, it
remains that you are not bishops.
Furthermore, it has come to our knowledge that your Fraternity has been
convened to Constantinople. And although our most pious Emperor allows nothing
unlawful to be done there, yet, lest perverse men, taking occasion of your
assembly, should seek opportunity of cajoling you in favouring this name of
superstition, or should think of holding a synod about some other matter, with
the view of introducing it therein by cunning contrivances,--though without
the authority and consent of the Apostolic See nothing that might be passed
would have any force, nevertheless, before Almighty God I conjure and warn
you, that the assent of none of you be obtained by any blandishments, any
bribes, any threats whatever; but, having regard to the eternal judgment,
acquit ye yourselves salubriously and unanimously in opposition to wrongful
aims; and, supported by pastoral constancy and apostolical authority, keep out
the robber and the wolf that would rush in, and give no way to him that rages
for the tearing of the Church asunder; nor allow, through any cajolery, a
synod to be held on this subject, which indeed would not be a legitimate one,
nor to be called a synod. We also at the same time admonish you, that if haply
nothing should be done with mention of this preposterous name, but a synod be
by any chance assembled on another matter, ye be in all respects cautious,
circumspect, watchful, and careful, lest anything should therein be decreed
against any place or person prejudicially, or unlawfully, or in opposition to
the canons. But, if any question arises to be treated with advantage, let the
question in hand take such a form that it may not upset any ancient
ordinances. Wherefore we once more admonish you before God and His Saints,
that you observe all these things with the utmost attention, and with the
entire bent of your minds. For if any one, as we do not believe will be the
case, should disregard in any part this present writing, let him know that he
is segregated from the peace of the blessed Peter, the Prince of the Apostles.
Let, then, your Fraternity so act that when the Shepherd of shepherds comes in
judgment, you may not be found guilty with respect to the place of government
which you have received.
EPISTLE LXXVIII.
TO EULOGIUS, PATRIARCH OF ALEXANDRIA,
Gregory to Eulogius, etc.
I have received at the hands of the bearer of these presents the letter of
your most sweet Holiness, speaking to me about your cause being terminated
speedily. But, as soon as he had come, he learnt how the possession which he
sought from our Church was held, and soon satisfied himself about it. The
business he had with others he settled without contention.
But concerning the matter which ought by all means to have been written
about to me, your Holiness has written nothing, considering me also to be
tardy therein. And indeed, for fear of its breaking out into the scandal of
division, I have been unwilling to be the author of such division. For I have
chosen that whatever may follow should ensue through others. But in time to
come, God granting it, you will have proof that in a cause wherein I desire to
please God I am not afraid of men. Concerning this I took care to write to you
before now, even when you went to Constantinople.
As to the timber, I had prepared pieces of a larger size, as your
Blessedness had requested in your letter; but so small a ship has been sent
here that it could not carry them,
20
unless they had been cut. But I was unwilling to have them cut, and have
reserved for your judgment what should be done about them. If you do not
require them, we will adapt them for other uses here. Moreover, I beg of your
Holiness to pray for me earnestly, since I am incessantly pressed down by
pares of gout, and swords of barbarians, and distressing cares. But, if you
bestow on me the help of your prayer, I believe that you will strongly aid me
against all adversities.
EPISTLE LXXIX.
TO MARINIANUS, BISHOP OF RAVENNA[3].
Gregory to Marinianus, etc.
What is to be done in the ease of Maximus you have learnt from the letters
which we have before sent to you. But, since we have ascertained from the
report of our Chartulary Castorius, the bearer of these presents, what is the
wish, or rather the request, of your Fraternity in this matter, therefore if
the said Maximus, in the presence of you and our aforesaid Chartulary, shall
purge himself on oath from simoniacal heresy, and with respect to other
charges shall, before the body of Saint Apollinaris, as we have written, reply
only, when interrogated, that he is guiltless, we commit his cause to the
judgment of your Fraternity, with regard to his having presumed to celebrate
the solemnities of mass while excommunicated, as to what penance such fault
shall be purged by. And so, whatever according to God seems good to you, do
you settle without fear, and entertain no doubt with regard to us. For
whatsoever may be ordained by you concerning this cause we both thankfully
accept and willingly allow. Yet we exhort you that you should be careful, and
so temper what you provide for being done as both to deal kindly with him, if
so it shall seem fit, and by a suitable arrangement to observe, as you ought,
the genius of ecclesiastical vigour. We have instructed the above-named
bearer, while present with us, how he is to act with you; and, having learnt
all thoroughly from him, do you so acquit yourselves in all respects that in
your anxious care we may feel that our presence has been with you.
EPISTLE LXXX.
TO CASTORIUS, NOTARY[4].
Gregory to Castorius, etc.
The more thou seest thyself to be trusted by us, and charged with the
conduct of cases when need arises, the more oughtest thou to shew thyself
energetic and solicitous. Accordingly, if Maximus of Salons, having taken
oath, shall affirm that he is not guilty of simoniacal heresy, and, as to
other matters, when merely questioned before the body. of Saint Apollinaris,
shall reply that he is innocent, and shall have done penance, as we have
directed, for his disobedience, we desire that, to console him, thy Experience
should give him the letter which we have written to him[5], wherein we have
signified that we have restored to him both our favour and communion. For, as
it befits us to be severe to those who persist in contumacy, so to those who
are again humbled and penitent we ought not to deny a place of pardon.
Furthermore, as to our brother Sabinianus, bishop of Jadera[6], and
Honoratus[7], archdeacon of Salons, or others who have had recourse to the
Apostolical See, Maximus must be very earnestly dealt with, so that he may
receive them with becoming charity, and in no way retain in his heart any
grudge against them, but live with them with pure goodwill and sincere
affection.
EPISTLE LXXXI.
TO MAXIMUS, BISHOP OF SALONA[8].
Gregory to Maximus, etc.
Although to what was faulty in thy ordination at the first thou hast added
serious evil through the fault of disobedience, yet we, tempering with
becoming moderation the authority of the Apostolic See, have never been
incensed against thee to the extent that the case demanded. But our
displeasure which thou hadst excited against thyself continued the longer in
that a sense of the responsibility entrusted to us tormented us exceedingly,
lest we might seem to be passing over without attention certain unlawful
doings of thine that we had heard of. And, if thou considerest well, thou wilt
see that thou thyself, by deferring to satisfy us, didst confirm these
reports, and thereby didst exasperate us the more against thee. But now that,
following wholesome counsel, thou hast submitted thyself humbly to the yoke of
obedience, and that thy love, in doing penance[9], has purged itself, as we
directed, by fitting satisfaction, understand thou that the favour of
brotherly
21
charity is restored to thee, and give thanks that thou art received into our
fellowship: for, as it becomes us to be strict with those who persevere in a
fault, so does it to be kind in pardoning those who return to a better mind.
Now, therefore, that thy Fraternity knows that he has recovered the communion
of the Apostolic See, let him send some one to us, according to custom, to
receive and convey to him the pallium. For, whilst we do not suffer unlawful
things to be perpetrated, we no less refuse not what is customary. Further,
though the discharge of the duties of our position might have called upon us
to concede this, yet we are greatly constrained thereto by the request of our
most sweet and excellent son, the lord Exarch Callinicus, that we would treat
thee with moderation. His most dear wish we cannot resist, nor can we cause
him sorrow.
EPISTLE LXXXII.
TO ANATOLIUS, CONSTANTINOPOLITAN
DEACON[1].
Gregory to Anatolius, etc.
To good and devoted sons it is worth our labour so to respond as to
double, because we are paying a debt, what it would befit us of our own mere
motion to bestow upon them. Seeing, then, that the bearer of these presents,
our son the magnificent Marcellinus[2], has demeaned himself as he has in the
cause of our brother and fellow-bishop Maximus and in that of the Istraians,
and is anxious to employ himself for the advantage of our Church, therefore,
that he may be able more and more to shew his sincere affection not only in
words but also in deeds, we hereby exhort thy Love to co-operate with him when
he comes to the royal city with entire zeal and earnestness, and to be at
pains so to assist him with all the succour in thy power, that, supported by
the aid of Almighty God and thine, he may have the less difficulty to contend
with there. Thou wilt also study so to attend to him as to one who is in very
truth our own, and so to bestow on him the efficiency of thy charity, that he
may both recognise a return made to him for the past, and also be able to
entertain a great hope of retribution in the future for his devotion which he
promises to exhibit in the service of the Church. But inasmuch as, so far as
we have learnt, the most serene lord the Emperor had commanded our aforesaid
magnificent son to hasten to wait upon him immediately, it is fitting for thee
to seek an opportunity of intimating that it was no faulty disobedience, but
the cause of our brother and fellow-bishop Maximus, that has detained him:
which cause, though late, has nevertheless through his exertions been brought
to a conclusion. But this we desire thy Love to attend to carefully; not to
allow thyself to be mixed up in any cause whatever where there is oppression
of the poor; lest haply, under pressure to some extent from persons in power,
thou shouldest be driven to do what could not be of advantage to thy soul.
Dealing, then, with all matters in the fear of God, consider especially the
eternal reward.
EPISTLE XCI
TO FORTUNATUS, BISHOP OF NEAPOLIS
(Naples).
Gregory to Fortunatus, etc.
Inasmuch as the Father of God's servants whom I had sent to the city of
Naples has, by the ordering of God as it hath pleased Him, departed this life,
it has seemed good to me to send the bearer of these presents, the monk
Barbatianus, for the government of the same monks. For the present we decide
that he shall be Prior, so that, if his life should approve itself to thy
Fraternity, thou mayest after a little time ordain him as their Father. For he
has some good qualities that commend him. But he has this great fault, that he
is exceedingly wise in his own conceit. And it is evidently known how many
branches of sin may spring from this root. Let thy Holiness, therefore, keep
careful watch over him; and if you shall find him become wary in government
and humble in his own mind, then, with the permission of God, advance him to
the dignity of Abbot. But, if he makes little progress in humility, defer his
ordination, and report to me[3].
EPISTLE XCIII.
TO GULFARIS, Magister Militum[4].
Gregory to Gulfaris, etc.
The bearers of these presents, who come
22
to us from the Istrian parts, have reported such good things of your Glory as
to inflame us ardently to return you thanks. For we learn that, among the
cares of the government of those parts which has been committed to you, you
are especially anxious to Win souls, and that you so take pains to recall the
hearts of wanderers to the unity of the Church that, as far as your desire
goes, you would have no one there separated from the Apostolic Church; and
that so great love of Peter, the Prince of the Apostles, inflames you that you
long with all your heart to restore the sheepfold of him to whom the keys were
delivered by the Lord the Creator of all. Have, glorious son, from such and so
great a work, a confident anticipation of divine retribution, wherein not only
our admonition but also the words of the apostle confirm thee, since he who
shall have caused a sinner to be converted from the error of his way shall
save his soul from death, and cover a multitude of sins (James v.). For,
however great be temporal affluence, or at any rate prosperity, it has its
end,--the limit of death. But
this pursuit of winning souls, which you have taken up, retains the certainty
of its hope fixed; to wit, the retribution of eternal life. Wherefore,
greeting you with fatherly affection, we exhort your Glory that you the more
earnestly give effect to the zeal for the unity of our holy faith which the
Author of unity Himself has given you; and that, recalling whomsoever you can
from the error of their schism into the bosom of Mother Church, you cherish
them with continual admonition. And accomplish this also,--so to protect with
the succour of your defence those whom the Lord through you may grant to be
restored to His fold that there may be no quarter to which those who are still
in error may be able to resort for the accusation of such as return to sound
counsels. For, while you uphold the cause of God on earth, He Himself will
prosperously direct your actions here with the aid of His protection, and
there will remain for you, in the eternal life which you long for, retribution
for your so great well-doing.
EPISTLE XCIV.
TO ROMANUS THE GUARDIAN (Defensorem).
Gregory to Romanus, etc.
The bearers of these presents, who came hither from the parts of Istria to
find their bishop who is now living in the parts of Sicily, have asked us to
speed them in their way, and we have arranged for their journey hence. Let,
then, thy Experience receive them, and arrange for their reaching their said
bishop as soon as possible; lest, as they allege may be the case, others of
the schismatics in those parts should be beforehand to persuade them. For, so
far as they indicate, the bishop himself has a desire to come to us in behalf
of the unity of the faith. Assistance therefore should be given them, that,
with the help of the Lord, they may accomplish the good things they desire.
But let thy Experience, in person if he is near at hand or otherwise by
letter, exhort this same bishop to lose no tithe in hastening, with the Lord's
good favour, to the threshold of the Apostles, being assured that he will be
received by us with all affection. We also desire thee to pay him the cost of
his journey to enable him to come to us. But, if he finds coming here
burdensome, and arranges to live in Sicily, and consents, with his security
given, to remain in the unity of the Church among the perverters of Scripture,
this also do not thou delay to inform us of, that we may arrange, with the
help of the Lord, how provision may be made for his expenses there. But lend
also thy concurrence and succour for the bearers of these letters to come to
their said bishop, so that after leaving us they may experience no less
attention.
EPISTLE XCVIII.
TO THEODORE, CURATOR[5] OF RAVENNA.
Gregory to Theodore, etc.
Although from the report of our responsalis we have long heard many things
of you to rejoice our heart, yet now our son the abbot Probus, who has
returned to us, has reported still further such things of the charity of your
Glory as it is becoming should be told of a really good and most Christian
son. And, since he has told us of such kind feeling on your part, and such
earnestness in arranging the peace as has not appeared even in our own
citizens who have previously been in your parts, we beg the mercy of heavenly
protection to recompense you for this in body and in soul both here and in the
world to come, seeing that you have not ceased to act advantageously for the
weal of many.
We inform you therefore that Ariulf[6] has sworn to the observance of the
peace, not as his King swore[7], but under the condition that no excess should
in any way be committed against himself, and that no one should march
23
against the army of Aroges[8]. This begin altogether unfair and crafty, we
take it as if he had not sworn,--since to some extent he will easily find for
himself an occasion of exceeding, and will deceive us the more if we are not
on our guard against him.
But Warnilfrid, according to whose advice this same Ariulf acts in all
respects, has scorned to swear at all. And so it has come to pass that from
the peace which we so much desired, we in these parts can have hardly any
remedy, since we must still, and for the future, be on our guard against the
same enemies that we have been on our guard against so far.
Furthermore, be it known to your Glory that the King's men who have been
sent hither press us to subscribe to the compact, But remembering the insults
which, to the injury through us of the blessed Peter, Agilulph is said to have
addressed to the most illustrious Basilius, though Agilulph himself has
entirely denied this, we have still thought it prudent to abstain from
subscription, lest we, who are petitioners and mediators between him and our
most excellent son the lord Exarch, should find ourselves deceived in any
respect, in case of anything being perchance secretly with drawn (i.e. from
the compact), and he should find an occasion of not assenting to our petition.
And so we beg, as we have requested also of our aforesaid most excellent son,
that your Glory, with the charity whereby you are united to us, would take
measures to the end that, before these men return from Arogis, the king may
send them letters posthaste, to be, however, handed on to us, ordering them
not to call on us to subscribe. But, if it serves the purpose, we will cause
our glorious brother, or one of the bishops, or at any rate an archdeacon, to
subscribe.
With regard to Augustus we thank you, and are giving attention to his
settling his cause with his adversary in accordance with equity; having been
unwilling that the trouble of putting in an appearance with you should be
imposed upon him, yet so as not to deny justice to his adversary.
With regard to other matters since it has not been so far in our power to
thank you adequately, we will for the future send to you our responsalis,
through whom, by the mercy of God, we may be the more bound together in the
charity wherein we are knit to each other. Moreover, the sorrow of your Glory
affects us exceedingly; but since a wise man knows all that can be said in the
way of comfort, we omit comforting you with words; but we attend you with our
prayers, beseeching Almighty God to guard the life and health of yourself and
all yours under the protection of His loving-kindness, and to console your
heart while in a state of affliction.
EPISTLE CV.
TO SERENUS BISHOP OF MASSILIA,
(Marceilles).
Gregory to Serenus, etc.
That we have been so long in sending a letter to your Fraternity attribute
not to sluggishness, but to press of business. We now commend to you in all
respects the bearer of these presents, our most beloved son Cyriacus, the
Father of our Monastery, that no delay may detain him in the city of Massilia,
but that he may proceed under God's protection to our brother and
fellow-bishop Syagrius[9] with the succour of your Holiness.
Furthermore we notify to you that it has come to our ears that your
Fraternity, seeing certain adorers of images, broke and threw down these same
images in Churches. And we commend you indeed for your zeal against anything
made with hands being an object of adoration; but we signify to you that you
ought not to have broken these images. For pictorial representation is made
use of in Churches for this reason; that such as are ignorant of letters may
at least read by looking at the walls what they cannot read in books. Your
Fraternity therefore should have both preserved the images and prohibited the
people from adoration of them, to the end that both those who are ignorant of
letters might have wherewith to gather a knowledge of the history, and that
the people might by no means sin by adoration of a pictorial
representation[1].
EPISTLE CVI.
TO SYAGRIUS, AETHERIUS, VIRGILIUS, AND
DESIDERIUS, BISHOPS[2].
Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons),
Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of
Gaul. A paribus.
24
Our Head, which is Christ, has to this end willed us to be His members,
that through the bond of charity and faith He might make us one body in
Himself. And to Him it befits us so to adhere in heart, that, since without
Him we can be nothing, through Him we may be able to be what we are called.
Let nothing divide us from the citadel of our Head, lest, if we refuse to be
His members, we be left apart from Him, and wither like branches cast off from
the vine. Wherefore, that we may be counted worthy to be the dwelling-place of
our Redeemer, let us abide in His love with entire earnestness of mind. For He
Himself says, He that loveth me will keep my word, and my Father will love
him, and we will come unto him, and make our abode with him (Joh. xiv. 23).
But, since we cannot keep close to the author of all good, unless we cut away
from us covetousness, which is the root of all evil, we therefore by these
present writings (which associate us together mutually as in the alternate
discourse of a wished for visitation) approach your Fraternity in accordance
with apostolic institutes, that, leaning on the rules of the Fathers and the
Lord's commands, we may banish from the temple of faith avarice, which is the
service of idols, so as to suffer nothing hurtful, and nothing disorderly, to
be in the house of the Lord.
I apprize you to wit, that we have long heard it currently reported how
that in the regions of Gaul sacred orders are conferred through simoniacal
heresy. And we are affected with sorrowful disgust, if money has any place in
ecclesiastical offices, and that which is sacred is made secular. Whosoever,
then, sets himself to buy this thing by the giving of a price, having regard
not to the office but to the title, covets not to be a priest, but only to be
called one. What forsooth? What comes of this but that there is no trial of a
man's conduct, no carefulness about his moral character, no enquiry into his
life, but that he only is counted worthy who has the means to give a price?
Hence it ensues, if the matter be weighed in a true balance, that, while one
wickedly makes haste to snatch a place of utility with a view to vain glory,
he is all the more unworthy from the very fact of his seeking dignity.
Moreover, as one who refuses when invited and flies when sought should be
brought up to the sacred altar, so one that sues of his own accord and pushes
himself forward importunately should without doubt be repelled. For whoever
thus strives to climb to higher places, what does he but decrease in
increasing, and in rising outwardly sink low inwardly? Wherefore, dearest
brethren, in ordaining priests let sincerity prevail, let there be simple
consent without venality, let a pure election be preferred, so that
advancement to the highest place of the priesthood may be believed to be due,
not to the suffrage of sellers, but to the judgment of God. For that it is a
grievous crime to wish to procure or to sell the gift of God for a price
evangelical authority is witness (Matth. xxi.).
For, when our Lord and Redeemer went into the temple, He overthrew the
seats of them that sold doves. What else is it to sell doves but to receive a
price for the laying on of hands, and to put to sale the Holy Spirit whom
Almighty God gives to men? And that the priesthood of such as do so falls
before the eyes of God is plainly signified by the overthrowing of the seats.
And yet the perverseness of this iniquity still puts forth its strength. For
it drives those to sell whom it deceives into buying. And, while attention is
not paid to what is enjoined by the divine voice, Freely ye have received,
freely give (Matth. x. 8), it is brought to pass that it increases, and
becomes doubled in one and the same contagion of sin, to wit of the buyer and
of the seller. And, it being welt known that this heresy crept into the Church
with a pestiferous root before all others, and was condemed in its very origin
by apostolic detestation, why is it not guarded against? Why is it not
considered that blessing is turned into a curse to him who is promoted to the
end that he may become a heretic?
For the most part, then, the adversary of souls, when unable to insinuate
into them what is wrong on the face of it, endeavours to supplant them by
throwing over it as it were a show of piety, and persuades them, perhaps, that
money ought to be received from those who have it, so that there may be
wherewith to give to those who have it not, if only he may even so infuse
mortal poisons concealed under the appearance of almsgiving. For neither would
the hunter deceive the wild beast, nor the fowler the bird, nor the fisherman
catch the fish, if the former were to set their snares in open view, or if the
latter had not his hook hidden by the bait. By all means, then, the cunning of
the enemy is to be feared and guarded against, lest those whom he cannot
subvert by open temptation he should succeed in slaying more cruelly by a
hidden weapon. For indeed it is not to be accounted almsgiving if that be
dispensed to the poor which is got by unlawful dealings, since he who with
this intention receives amiss as though with the view of dispensing well is
the worse for it rather than the better.
The alms that please the eyes of our Redeemer are not those that are gathered
together in unlawful ways and from iniquity, but such as are bestowed out of
what has been granted to us and well acquired. Hence this also is certain,
that, though monasteries or hospitals or aught else be built with the money
given for sacred orders, it profits not for reward; since, when one that is
perverse and a buyer of dignity is transferred to a holy place, and
constitutes others after the likeness of himself for a consideration given, he
destroys more by his evil administration than he who has received money from
him for ordination can build up. That we should not, then, try to get anything
with sin under pretence of almsgiving we are plainly warned by Holy Scripture,
which says, The sacrifices of the impious are abominable which are offered of
wickedness (Prov. xxi. 27). For whatever in God's sacrifice is offered of
wickedness appeases not, but provokes, the anger of Almighty God. Hence again
it is written, Honour the Lord from thy just labours (Prov. iii. 9). Whoso,
then, takes evilly that he may, as he supposes, give well, it is evident
without doubt that he honours not the Lord. Hence also it is said through
Solomon, Whoso offers a sacrifice of the substance of the poor is as though he
slew a son in his father's sight (Ecclus. xxxiv. 24). Now let us consider how
great is a father's grief if his son be killed in his sight: and hence we
easily understand how much God is grieved when a sacrifice is given Him out of
pillage. Exceedingly to be shunned then, most beloved brethren, is the
perpetration of the sins of simoniacal heresy under pretence of almsgiving.
For it is one thing to do alms on account of sins, but another to commit sins
on account of alms.
This also, which has reached our ears, we include as worthy of no
dissimilar detestation; that some persons, inflated with desire of dignity,
are tonsured on the death of bishops, and from being laymen are suddenly made
priests, and shamelessly snatch at the leadership of religious life, not
having as yet even learnt to be soldiers. What good do we suppose these will
do their subjects, who, before touching the threshold of discipleship, fear
not to occupy the place of mastership? In such a case it is needful that, even
though any one were of unquestioned merit, he should be exercised in
ecclesiastical offices by passing through distinct orders. He should see what
he is to imitate, he should be formed into the shape he is to retain, so that
afterwards he may not err, when chosen for shewing the way of life to the
erring He should, then, be polished long by religious meditation, that he may
be well-pleasing, and so shine as a candle placed on a candlestick that the
adverse force of winds driving against the kindled flame of erudition may not
extinguish it, but increase it. For, since it is written, That one should
first be proved, and so minister ( 1 Tim. iii. 10), much more ought he first
to be proved who is taken as an intercessor for the people, lest bad priests
should become the cause of the people's ruin. There can therefore be no
excuse, no defence against this, since it is clearly known to all how
solicitous about diligent attention to this matter is the holy and excellent
teacher, who forbids that a novice should accede to sacred orders (1 Tim.
iii.). But, as then one was called a novice who had been newly planted in the
conversation of the holy faith, so one is now to be held to be a novice who,
having been suddenly planted in the habit of religion, creeps on to canvass
for sacred dignities. Orders, then, should be risen to in an orderly way: for
he courts a fall who seeks to rise to the topmost heights of a place by steep
ascents, disregarding the steps that lead to it. And, seeing that the same
apostle teaches his disciple, among other directions with regard. to sacred
orders, that hands are to be laid hastily on no man (1 Tim. v.), what can be
more hasty or what more headlong than to begin at the top, and that a man
should commence by being a bishop before he has been a minister? Whosoever,
then, desires to obtain priesthood, not for the pomp of elation but for doing
good, let him first measure his own strength with the burden he is to undergo,
that, if unequal to it, he may abstain, and also approach it with fear, even
if he thinks himself sufficient for it.
Further, it will not be beside the mark, if, in addition to the argument
from rational beings we draw one from our use of irrational things. For timber
Suitable for buildings is cut from forests, and yet the weight of the building
is not imposed on them while they are yet green, or till a delay of many days
has dried their greenness, and rendered them fit for necessary use. And, if by
any chance this precaution is neglected, they are soon broken by the mass
imposed upon them, and the material provided for support begets ruin.
For hence also medical men, whose care is for the body, do not offer
certain remedies to him that needs them while recently concocted, but leave
them to be macerated for some time. For, should any one give them immaturely,
there is no doubt that the means of health become a cause of danger. Let them
learn, therefore, let priests in their office learn, those namely to whom the
cure of souls is entrusted, to observe what men of various arts under the
teaching of reason attend to, and restrain themselves from ambition, if not of
fear, yet at any rate of very shame.
But, lest perchance any one should still wish to defend himself on the
pretext of an evil custom, let the discretion of your Fraternity restrain them
with the rein of reason, and not allow them to lapse into unlawful doings,
since whatever is deserving of punishment ought not to be adduced as an
example for imitation, but for correction.
Nor, further, can we suffer you to pass over neglectfully this other
matter, which alike requires correction. For of what profit is it to have
guarded all besides if through one place pernicious access be afforded to the
enemy? Therefore let women be prohibited from living with those who are
constituted in any sacred order. With regard to them, lest the old enemy of
the human race should exult, it must be laid down by the consent of all that
they may have no other women with them but those whom the sacred canons
include And, though this interdiction is perhaps hitter for the time to some,
there is no doubt that it will afterwards grow sweet from its very benefit to
their souls, if the enemy be overcome in that whereby he might have overcome
them.
In this part of our solicitude also we must not leave unnoticed what has
been ordained by the provision of the Fathers, for the sake of advantage,
concerning the holding of councils throughout dioceses. Wherefore, test there
should be any dissension among brethren, or any fomentation of discord between
superiors and subordinates, it is necessary that priests should assemble
together, so that there may be discussion about cases that arise, and salutary
conference about ecclesiastical observances; to the end that, while things
past are corrected and things future regulated, the Almighty Lord may be
praised on all sides in one accord by brethren. Know ye whose presence will be
with you, seeing that it is written, Where two or three are gathered together
in My name, there am I in the midst of them (Matth. xviii. 20). If, then, He
will vouchsafe to be present where there are two or three, how much more will
He not be wanting where many priests have come together? And indeed it is not
unknown what is appointed by the rules of the Fathers as to the holding of a
council twice in the year. But, lest haply any necessity should not allow this
rule to be carried out, we decree that still one shall meet, without any
excuse allowed, once; so that nothing wrong, nothing unlawful, may be ventured
on while a council is being expected. For commonly, though not from love of
justice, yet from fear of enquiry, people abstain from that which it is known
may displease the judgment of all. Let us, most beloved brethren, keep this
observance to be left to our posterity; and let us meditate on all that is
written in the sacred writings for our instruction, and incite all we can to
follow it. For it is certain that, if with all our heart we attend to these
salutary precepts, we escape all taint of vices, since, while we lean on these
whereby we are built up, we shut out, no doubt, all place for deception.
Therefore for the purposes mentioned above, we desire your Fraternity, God
willing, to assemble a synod, and in it, through the mediation of our most
reverend brother and fellow-bishop Aregius[3], and our most beloved son
Cyriacus, let all things that are, as we have before said, opposed to the
sacred canons, be strictly condemned under the ban of anathema; that is, that
any one should presume to give any consideration for acquiring ecclesiastical
orders, or receive any for conferring them; or that any one should all at once
from a lay condition dare to enter on a place of rule; or that any other women
should live with priests but such as are allowed, as aforesaid, by the sacred
canons. Concerning all these things let our most reverend brother the bishop
Syagrius, with the whole synod, when our most beloved brother Cyriacus returns
to us, take care to send us word of what has been done; in order that, knowing
accurately what has been decreed, and with what safeguards and in what manner,
we may render thanks without ceasing to Almighty God for your life and
manners.
EPISTLE CVII.
TO AREGIUS, BISHOP OF VAPINCUM[4]. Gregory to Aregius, Bishop in Gaul.
The affliction of your Fraternity, which we have learnt that you have had
for the loss of your people, has given us such cause of grief that, since
charity makes us two one, we feel our heart to be especially in your
tribulations. But in the midst of this we have been much consoled by your
having brought your mind to discern how it becomes
you to bear sorrow patiently, and, in the hope of another life, not to have
long continued grief for death. Still, lest some tribulation should still
maintain itself in your soul, I exhort you to rest from sorrow, to cease to be
sad. For it is unseemly to addict oneself to wearisomeness of affliction for
those of whom it is to be believed that they have attained to true life by
dying. Those have perhaps just excuse for long continued grief who know not of
another life, and have no trust that there is a passing from this world to a
better. We, however, who know this, who believe it and teach it, ought not to
be too much distressed for them that depart, lest what in others has a show of
affection, be to us rather a matter of blame. For it is, as it were, a kind of
distrust to be tormented by sadness in opposition to what everyone preaches,
as the Apostle says, But we would not have you to be ignorant, brethren,
concerning them that are asleep, that ye sorrow not even as others which have
no hope (1 Thess. iv. 12).
Having, therefore, this reason before us, dearest brother, we should try,
as we have said, not to afflict ourselves about the dead, but bestow affection
on the living, to whom pity may be of advantage and love bear fruit. Let us
henceforth hasten, by reproving, exhorting, persuading, soothing, comforting,
to profit all we can. Let our tongue be an encouragement to the good, a goad
to the bad; let it beat down the puffed up, appease the angry, stir up the
slow, kindle the idle by exhortation, persuade the shrinkers back, soothe the
rough, comfort the despairing; that, as we are called leaders, we may shew the
way of salvation to them that are advancing forward. Let us be vigilant in
keeping guard, let us defend all approaches against the snares of the enemy.
And, if ever error should have drawn aside a sheep of the flocks committed to
us through devious ways, let us strive with all our endeavours to recall it to
the Lord's sheepfolds, so that from the name of shepherd which we bear we may
reap not punishment, but a reward. Seeing, then, that in all this there is
need of the help of divine grace, let us implore the clemency of Almighty God
with continual prayers, to the end that for doing these things He may give us
the will and grant us the power, and, with the fruit of good work, direct us
in that way in which He has declared Himself to be the Shepherd of shepherds;
that so, through Him, without whom we cannot rise to the doing of anything, we
may be able to accomplish all
Furthermore, our common son, Peter the deacon, has given us to understand
that your Fraternity at the time when you were here requested that we would
grant to yourself and your archdeacon license to use dalmatics[5]. But,
because compelled by the sickness of your people, you departed in such haste
that the very grief that weighed upon you did not suffer you to press the
matter any longer, as was fit and as the nature of your request required; and
because we had many engagements, and consideration of ecclesiastical propriety
did not allow us to concede a new thing inconsiderately and suddenly; for
these reasons the carrying into effect of the thing demanded has been long
postponed. Now, however, recalling to mind your Charity's good deservings, by
the tenor of this our authority we grant you your request, and have granted to
thee or to thy archdeacon to be decorated by the use of dalmatics; and we have
sent the same dalmatics by the hands of our most beloved son, the abbot
Cyriacus.
Furthermore, at the synod which we have decreed should be assembled
through our brother and fellow-bishop Syagrius against simoniacal heresy, we
desire thee to be present; and we have ordered the pallium which we have sent
for our said brother to be accordingly given him, on condition of his
promising to remove from holy Church, by a definition of the synod, the
unlawful things which we have prohibited. Concerning which synod we desire thy
Fraternity to report to us fully by letter all its proceedings, that thou
thyself, whose holiness we are well acquainted with, mayest inform us about
everything.
EPISTLE CVIII.
TO SYAGRIUS, BISHOP.
Gregory to Syagrius, Bishop of Augustodunum (Autun).
Mistress of all good things is charity, which savours of nothing
extraneous, nothing rough, nothing confused; which so exercises and
strengthens hearts that nothing is heavy, nothing difficult, but all that is
done becomes sweet. Since, then, it is its peculiar quality to foster things
that are concordant, to preserve things that are united, to join together
things that are dissociated, to set right things that are wrong, and to
consolidate all other virtues by the bulwark of its own perfection, whosoever
grafts himself into its roots neither falls away from greenness, nor becomes
empty of fruits, because effective work loses not the moisture of fecundity.
And so I am much
delighted with thee, and rejoice with thee in the Lord, most beloved brother,
for that I find thee, by the testimony of many, so endowed with this same
charity that thou both thyself becomingly exhibitest what befits a priest, and
laudably shewest an example for imitation to others.
Inasmuch, then, as in the work of preaching (which after long thought I
have taken care to supply to the nation of the Angli through Augustine, then
provost (proepositum) of my monastery, and now our brother and fellow-bishop),
I have found thee to be, as was right, so solicitous, devoted, and in all ways
helpful, as to lay me under a great debt to thee in this matter, therefore
moved by the consideration of so great an obligation, I cannot bear to put
aside thy Fraternity's petition, lest I should appear towards thee
unprofitable. Consequently, according to the tenor of thy request, we have
provided under God for thy being dignified by the use of the pallium[6], to be
worn within thy church, in the celebration of mass only. Nevertheless we have
decided that it should be given thee only on condition of thy first promising
to amend by the definition of a synod the things that we have ordered to be
corrected; for we certainly deem it fit that, with the gravity of mind in
which by the mercy of God we have learnt that thou excel-lest, a more
distinguished adornment of outward apparel should accrue to thee; especially
as we think that thou hast asked for it, not with a view to the pomp of
needless elation but with regard to the character and dignity of thy Church.
And, lest in this vestment we should seem to be bestowing as it were a bare
bounty, we have taken thought at the same time for the granting of this
also;--that, while the Metropolitan has in all respects his place and dignity
preserved to him, the Church of Augustodunum should be next after the Church
of Lugdunum (Lyons), and should claim to itself this place and rank by the
indulgence of our authority. But as to the other bishops, we decree that they
shall take their places according to the date of their ordination, whether
for sitting in council, or for subscribing, or in any other matter, and shall
claim to themselves the prerogative of their several ranks: for it seems to us
consonant to reason that with the use of the pallium we should together with
it, as we have said, bestow some privileges.
But, since with augmentation of dignity the sense of responsibility ought
also to increase, that the adornments of action may agree with the decoration
of vestments, your Fraternity should exercise yourself the more earnestly in
all your pursuits. Be vigilant with regard to the doings of those who are
under you; let your example be their instruction, and your life their teacher.
By the exhortation of your tongue let them learn what to fear, and be taught
what to love; that, when thou givest up the talents entrusted to thee with
multiplied gain, in the day of retribution thou mayest be counted worthy to
hear, Well done, good and faithful servant: enter thou into the joy of thy
lord (Matth. xxv. 23).
EPISTLE CIX.
TO BRUNICHILD, QUEEN OF THE FRANKS.
Gregory to Brunichild, etc.
Now that your Excellency's royal solicitude is in all matters of
government praiseworthy, you ought, for the increase of your glory, to show
yourself more watchful, and careful not to allow those whom you rule with
counsel outwardly to perish inwardly among themselves. So may you, through the
fruit of your pious solicitude, after occupying this topmost height of a
temporal kingdom, attain under God to kingdoms and joys that are eternal. And
this we trust you will be able after the following manner to succeed in; if,
among other good deeds, you pay attention to the ordination of priests[7];
whose office, as we have learnt, has come in your parts to be such an object
of ambition that priests are ordained all at once from being laymen. This is a
very serious matter. For what can they effect, I what good can they do the
people, who covet being made bishops, not for doing good, but for distinction?
These, then, who have not yet learnt what they have to teach--what do they
effect, but that the unlawful advancement of a few becomes the ruin of many,
and that the observance of ecclesiastical government is brought into
confusion, seeing the no regular order is observed? For whoso comes to the
control thereof inconsiderately and hurriedly, with what admonition can he
edify those who are put under him, his example having taught them, not reason,
but error? It is a shame in truth, it is a shame, for one to command others
what he knows not how to observe himself.
Nor do we pass over that other thing which in like manner requires
amendment, but detest it as utterly execrable and a most serious matter; that
in your parts sacred orders are conferred through simoniacal heresy, which was
the first to arise against the Church, and was condemned with a rigorous
malediction.
Hence, therefore, it is brought about that the dignity of the priesthood comes
into contempt, and holy honour under condemnation. And so reverence perishes,
discipline is destroyed, since he who ought to have corrected faults committed
them; and by nefarious ambition the honourable priesthood is brought under
censure and disparagement. For who will any more venerate what is sold, or not
think worthless what is bought? Hence I am greatly distressed, and condole
with that land; since, while they scorn to have as a divine gift, but compass
by bribes, the Holy Spirit which Almighty God deigns to bestow on men through
the imposition of hands, I do not think that the priesthood can long subsist
there. For where the gifts of heavenly grace are sold, the life is not sought
for God's service, but rather money is venerated in opposition to God. Seeing
then that so great a wickedness is not only a danger to them, but also in no
small degree injurious to your kingdom, greeting your Excellency with fatherly
affection we beseech you to make God propitious to you by the correction of
this enormity. And, that there may be henceforth no opportunity of committing
it, let a synod be held by your order, at which, in the presence of our most
beloved son, the abbot Cyriacus[3], it shall be interdicted strictly under
pain of anathema that any one should dare to pass suddenly from a lay
condition to the degree of the Episcopate, or any one whatever dare to give or
receive anything for ecclesiastical orders; that so our Lord and Redeemer may
so deal with the things that are yours as He shall see you to be solicitous
with pious devotion in the things that are His. But we have taken special care
to delegate the charge and management of this synod, which we have decided
should be held, to our brother and fellow-bishop Syagrius, whom we know to be
peculiarly your own; and we beg you to deign both to lend a willing ear to his
supplication, and to support him by your aid; to the end that what may redound
to your reward, namely a pious and God-pleasing ordination of priests, the
contagion of this evil being removed, may take effect within all the limits of
your jurisdiction.
To this our brother, in that he has shewn himself exceedingly devoted with
regard to the mission which has been sent, under God, to the nation of the
Angli, we have sent a pallium to be used in the solemnities of mass, so that,
having given aid in things spiritual, he may find himself advanced by the
favour of the Prince of the apostles in the spiritual order itself.
Furthermore, we have altogether wondered why in your kingdom you allow
Jews to possess Christian slaves. For what are all Christians but members of
Christ? And we all know that you sincerely honour the Head of these members.
But let your Excellency consider how inconsistent it is to honour the Head and
to allow the members to be trampled on by his enemies. And so we beg that your
Excellency's ordinance may remove the mischief of this iniquity from your
kingdom; so that you may prove yourself the more to be a worthy worshipper of
Almighty God, in that you set his faithful ones free from His enemies.
EPISTLE CX.
TO THEODERIC AND THEODEBERT, KINGS OF THE FRANKS[9].
Gregory to Theoderic, etc.
Since the renown of your kingdom has been resplendent of old among all
others by the grace of the Christian religion, great pains should be taken
that, wherein you stand out more glorious than other nations, you should
therein please more perfectly the Almighty Lord who gives health and wealth to
kings, and have the faith which you observe in all ways helpful to you. We had
wished indeed, most excellent sons, to address to you a discourse of friendly
greeting only, so as to shew our fatherly affection in offices of charity.
But, seeing that an unlawful proceeding distresses us exceedingly, it befits
us so to exhibit one thing as by no means to pass over in silence the other
which needs amendment. If you give diligent attention, you will find that we
speak entirely for the security of your well-being.
Now it is said that simoniacal heresy (which was the first to creep in by
the devil's planting against the Church of God, and was at its very rise
smitten and condemned by the weapon of apostolical vengeance) prevails within
the limits of your kingdom, though faith together with good life ought to be
chosen in priests.
If good life is wanting, faith has no merit, as the blessed James attests,
who says, _Faith without works is dead (Jam; ii. 18). But what can be the
works of a priest who is convicted of obtaining the dignity of so great a
sacrament by a bribe? Thus it is brought about that even the very persons who
are desiring sacred orders take no pains to amend their lives or order their
conduct, but busy themselves in amassing wealth wherewith
30
to buy sacred dignity. Hence also it comes to pass that the innocent and poor
recoil from sacred orders, being debarred and looked down upon. And while the
innocence of the poor man displeases, there is no doubt that the bribe in the
other case commends delinquencies; for, where gold pleases, so does vice.
Hence, therefore, not only is a deadly wound inflicted on the souls of the
ordainer and of the ordained, but also the Kingdom of your Excellence is
weighed down by the fault of your bishops, by whose intercessions it ought
rather to have been aided. For, if he is thought worthy of the priesthood who
is supported, not by the merits of his doings, but by the abundance of his
bribes, it remains that neither gravity nor industry can put in any claim for
ecclesiastical dignities, but that the profane love of gold obtains all. And,
while vices are remunerated with dignity, he is promoted to the place of the
avenger who perhaps ought to have vengeance executed on himself; and hence
priests are shewn not to profit others, but rather themselves to perish. For,
when the shepherd is wounded, who may apply medicine for healing the sheep? Or
how shall he protect the people with the shield of prayer who exposes himself
to be stricken by hostile darts? Or what kind of fruit shall he produce out of
himself, whose root is infected by sore disease? Greater calamity, then, is to
be apprehended in those places where such intercessors are promoted to places
of rule, being such as to provoke the more the anger of God against themselves
which they ought, through themselves, to have appeased in behalf of the
people.
Moreover, we have heard that the farms of the Churches do not pay tribute;
and we are consequently lost in great surprise, if unlawful payments be sought
from those to whom even lawful ones are remitted[1].
Nor does our solicitude allow us to pass over this evil also; that some,
lured by the instigation of vain glory, snatch all at once, from a lay
condition of life, at the dignity of priesthood, and (what it shames one to
say, though it is too serious a matter to pass over in silence) those who
require to be ruled neither blush nor fear to appear as rulers, and those that
require to be taught as teachers. Persons assume shamelessly the leadership of
souls to whom the whole way to be taken by the leader is unknown, and who know
not whither even they themselves are walking. How bad and how venturesome this
is, is shewn even by secular order and discipline. For, seeing that a leader
of an army is not chosen unless he has been tried in labour and carefulness,
let those who desire with immature haste to mount to the height of episcopacy
consider, at any rate by the aid of this comparison, of what sort leaders of
souls should be; and let them abstain from attempting suddenly untried
labours, lest a blind ambition for dignity both be to their own penalty and
also sow seeds of pestiferous error to others, they themselves not having
learnt what they have to teach. Accordingly, greeting you with fatherly
affection, we beg, most excellent sons, that you would be at pains to banish
this so detestable an evil from the limits of your kingdom, and that no
excuse, no suggestion against your soul, find place with you; since he who
neglects to amend what he is able to correct, undoubtedly has the guilt of the
doer. Wherefore, that you may be able to offer a great gift to Almighty God,
order a synod to be assembled, in which (as we have enjoined our brethren and
fellow-bishops), in the presence of our most beloved son the abbot Cyriacus,
it may be ordained under the obligation of anathema that no one may ever give
and no one ever receive anything for an ecclesiastical order, nor any one of
the laity pass all at once to the priesthood; that so our Redeemer, whose
priests you suffer not to be ruined among themselves by the enemy, may
recompense you for this service both here and in the life to come.
Furthermore, we are altogether astonished that in your kingdom you allow
Jews to possess Christian slaves. For what are all Christians but members of
Christ? The Head of these members we all know that you honour faithfully: but
let your Excellency consider how inconsistent it is to honour the Head and to
allow His members to be trodden on by His enemies. And so, we beg that an
ordinance of your Excellency may remove the evil of this wrong-doing from your
kingdom, that you may thus shew yourselves the more. to be worthy worshippers
of Almighty God, in that you set free His faithful servants from His enemies.
EPISTLE CXI.
TO VIRGILIUS, BISHOP OF ARELATE (Arles).
Gregory to Virgilius, etc.
Inasmuch as the desire of a pious purpose and the bent of a laudable
devotion ought always to be aided by the earnest endeavours
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of priests, anxious care should be taken that neither remissness, neglect nor
presumption disturb whatever has been ordained for the quiet of monks and of
religious conversation. But, as it was right that what reason required should
be profitably prescribed, so what has been prescribed ought not to be
violated. Now Childebert of glorious memory, King of the Franks, inflamed by
love of the Catholic religion, in founding for his own reward a monastery for
men within the walls of the city of Arelate, as we find set down in writing,
granted certain things there for the sustentation of its inmates. And, lest
his purpose should ever be frustrated, and what had been arranged for the
quiet of the monks be disturbed, he prayed in his letters that whatever rights
he conceded to the said monastery might be confirmed by apostolicaI authority;
adding this also to his petition, that certain privileges might at the same
time be accorded to the same monastery, as well in the management of its
affairs as in the ordination of its abbot. This he did as knowing such
reverence to be paid by the faithful to the Apostolic See that what had been
settled by its decree no molestation of unlawful usurpation would thereafter
shake. Hence, since the royal purpose as well as the thing desired, urgently
demanded effect to be given to it, letters were sent by our predecessor
Vigilius, bishop of the Roman See, to your predecessor Aurelius, wherein all
things that a desire to embrace that purpose demanded were willingly confirmed
by the support of apostolical authority, inasmuch as a thing of this kind,
when requested, could not be allowed to encounter difficulty. But, that your
Fraternity may know what was decreed at that time, we have seen to the written
orders of our aforesaid predecessor being added to this letter. These having
been perused, we exhort thee to keep them all inviolate with priestly
earnestness, as becomes thee, and to allow nothing undue or unlawful to be
imposed on that monastery, or the said orders to be infringed by any
usurpation. For, though what has once been sanctioned by the authority of the
Apostolic See has no lack of validity, yet we do, over and above, once more
corroborate by our authority in all respects all things that were ordained by
our predecessor for quiet in this matter. Let your Fraternity, then, so acquit
yourself in observing them as both to shut out all occasion of disturbance,
and also to persuade others to carry these things out, while you shew yourself
careful and devoted, as becomes yon, in observing the most pious will of the
departed one.
EPISTLE CXIV.
TO VIRGILIUS AND SYAGRIUS, BISHOPS.
Gregory to Virgilius, Bishop of Arelate (Arles), and Syagrius, Bishop of
Augustodunum ( Autun).
The nature of the office committed to me, dearest brethren, drives me to
break out into a cry of grief, and to sharpen your love with the anxiety of
charity, for that it is said that you in your parts have been too negligent
and remiss, where the rectitude of justice and zeal for chastity ought to have
inflamed your earnestness. Now it has come to our ears that a certain Syagria
had entered on a religious life, having even changed her dress, and was
afterwards united by force to a husband (a thing iniquitous to be told), and
that you have been moved by no sorrow to interfere in her defence. If this is
so, I groan for it the more heavily for fear lest with the Almighty Lord
(which God forbid) you should have the office of hirelings, and not the merit
of shepherds, as having left without a struggle a sheep in the mouth of the
wolf to be torn. For what will ye say, or what account will ye give of
yourselves to the future judge; you whom the lewdness of ravishment has not
moved, whom regard to the religious habit has in no wise excited to stand up
in defence, whom priestly consideration has not roused to protect the purity
of virgin modesty? Even now, then, let your neglect return to your memory; let
remembrance of this fault stir you, and consideration of your office impel you
to exhortation of the aforesaid woman. And, lest haply in course of time
constraint should have passed into willing consent, let your tongue be her
cure, and through your exhortations let her give herself diligently to prayer;
let not the lamentations of penitence depart from her memory; let her exhibit
a penitent heart to our Redeemer; and let her make amends with weeping for the
loss of chastity, which in her body it was not allowed leer to preserve.
Wherefore, inasmuch as the aforesaid woman desires, as it is said, even
now to devote her property to pious uses, we exhort you that she experience
the favour and enjoy the support of your Fraternity in this thing, and that it
be lawful for her, a competent portion being reserved for her children, to
decide as she will about her substance. For without doubt you do good
yourselves, if you render aid to those who wish to do good. Consider,
therefore, most beloved brethren, from how great love these things which we
speak proceed, and take them all in the same spirit of charity that inspires
them. For, we being one body in Christ, I burn with you in
32
this which I feel to be to your hurt. And with what earnestness, and what
affection I send you this epistle, may the Author of truth disclose to your
hearts. And so let not this brotherly admonition distress you, since even a
bitter cup is taken gladly, when offered with a view to health. Finally,
dearest bethren, let us with united prayers implore the mercy of our God, that
He would favourably order our life in His fear, to the end that we may both
serve Him here as priests should do, and be able to stand in His sight
hereafter secure and without fear.
EPISTLE CXV.
TO SYAGRIUS, BISHOP OF AUGUSTODUNUM
(Autun).
Gregory to Syagrius, etc.
If in secular affairs every man should have his right and his proper rank
preserved to him, how much more in ecclesiastical arrangements ought no
confusion to be let in; lest discord should find place there, whence the
blessings of peace should proceed. And this will in this way be secured, if
nothing is yielded to power but all to equity.
Now it has been reported to us that our most beloved brother Ursicinus,
bishop of the city of Taurini[2], after the captivity and plunder which he
endured, has suffered serious prejudice in his parishes[3], which are said to
be situated within the boundaries of the Franks, even to the extent of another
person being constituted bishop there in contravention of ecclesiastical
ordinances, no crime of his demanding it. And, lest this prejudicial
proceeding should perchance seem to be a light matter, there has been also
some hardship added in the taking from him of the property of his Church which
he might have held. Now, if these things are really so, seeing that it is a
very cruel thing and opposed to the sacred canons, that the ambition of any
should remove from his own altar an innocent priest who does not deserve to be
superseded on account of crime, let all regard his cause as their own, and
strive against the imposition on others of what they would be unwilling to
endure themselves. For if the entrance for an evil thing is not closed before
it has been long open, it grows wider by use; and what is evidently forbidden
by reason will be allowed by custom. But, beyond all others, let the
solicitude of your Fraternity, in consideration of our commendation and your
own sense of what you owe to God, devote itself earnestly to his defence, and
not allow him to be any longer removed against reason from his parishes. But,
as well in your own person as by making supplication to the most excellent
kings[4], whom we believe to cause you no sadness in any respect, do you bring
it about that this thing which has been done amiss may be corrected, and that
what has been taken away by force may under the patronage of truth be
restored; for, seeing that it is written, A brother helping a brother shall be
exalted (Prov xviii. 19), your Charity may know that it will receive by so
much the more from Almighty God as His precepts shall have been gladly and
constantly executed in helping a brother.
EPISTLE CXVI.
TO THEODERIC AND THEODEBERT, KINGS OF THE FRANKS.
Gregory to Theoderic, etc.
It is the chief good in kings to cultivate justice, and to preserve to
every man his rights, and not to suffer subjects to have done to
hem what there is power to do, but what is equitable. Our trust that you
both love and altogether aim at this invites us to indicate to your Excellency
things that call for amendment, that so we may be able by our letters both to
succour the oppressed and to acquire reward for you.
Now they say that our brother and fellow-bishop Ursicinus, bishop of the
city of Taurini (Turin), suffers very serious prejudice in his parishes that
are within the limits of your kingdom, in such sort that, contrary to
ecclesiastical observance, contrary to priestly gravity, and contrary to the
definitions of the sacred canons, no crime of his requiring it, another has
not feared to be ordained bishop there. And, it being thought not enough
unless unlawfulness were added to unlawfulness, even the property of his
church, as is said, has been taken away. If the truth is so, it being
exceedingly intolerable that one should be oppressed by force whom guilt has
not harmed, we beg of you, addressing you in the first place with a greeting
of paternal charity, that what out of reverence for the Church and regard to
equity your Excellency might of your own accord bestow, you would study to
grant all the more kindly on our intercession, and would cause justice to be
observed towards him in all
33
respects according to the trust we have in the goodness of your equity; and
that, having ascertained the truth, you would order what has been unlawfully
done to be corrected, and the property that has been wrongfully taken from him
to be equitably restored to him. Nor should the fact of his church being
detained for the present by his enemies be at all to his disadvantage: but
this ought to move more and more the disposition of your Christianity to
succour him, that, being consoled by the gifts of your bounty, he may not feel
the loss arising from the captivity which he has endured. For the good, then,
of your soul let this our exhortation find place with you, that to your own
reward you may lift up again his dejection with the outstretched hand of
justice, to the end that from your observance of equity towards priests you
may ever flourish through their prayers before the eyes of God.
EPISTLE CXVII.
TO BRUNICHILD, QUEEN OF THE FRANKS.
Gregory to Brunichild, etc.
Whereas for the government of a kingdom valour stands in need of justice,
and power of equity, nor for this purpose can one suffice without the other,
with what great love your care for these things is resplendent is shewn
plainly enough by the fact of your governing crowds of nations so laudably.
Who then, considering this, can distrust the goodness of your Excellency, or
be doubtful of obtaining his request, when he thinks it right to ask for what
he knows you would willingly bestow upon your subjects? The bearer, then, of
these presents, Hilarius[5], a servant of your Excellency, supposing that our
intervention with your power will aid him, has requested to be supported by
letters of commendation from us; holding it as certain that he will more
abundantly obtain such favours as you grant to others if our intercession
should speak for him. Accordingly, paying you our address of greeting with the
affection of paternal charity, we beg that, as he states that he is labouring
under adversities from the iniquity of certain persons, the protection of your
Excellence may defend him; and, lest he should possibly be oppressed against
reason, that by your command you would order him to be kept safe; that so,
while no one's opposition shall have place unjustly and of mere will, both we
may return thanks for having obtained what rather for your own reward we
request, and that the blessed Peter, Prince of the Apostles, whom you will
venerate in us with Christian devotion by granting what we ask, may recompense
your Excellency.
EPISTLE CXX.
TO CLAUDIUS IN SPAIN.[6].
Gregory to Claudius, etc.
The renown of good deeds being fragrant after the manner of ointment, the
odour of your glory has extended from the Western parts as far as here.
Besprinkled by the sweetness of which breath of air, I declare that I greatly
loved one whom I knew not, and within the bosom of my heart seized thee with
the hand of love; nor did I love without already knowing him to be one whose
good qualities I had learnt. For of him who is known to me by great
intenseness of feeling, but remains unknown by bodily vision, I undoubtedly
can say truly that I know his person, though I know not his home. Now herein
is a great assertion of your good repute, that your Glory is said to cleave
sedulously to the excellent king of the Goths; since, while good men always
displease bad ones, it is certain that you are good, who have pleased one that
is good. For this reason, addressing you with the greeting that is due to you,
I hope that you are being exercised in these things which you have begun, so
that that true sentence of Solomon may be fulfilled in you--The path of the
just is as a shining light, and groweth unto the pearl day (Prov iv. 18). For,
now that the light of truth shines upon us, and the sweetness of the heavenly
kingdom discloses itself to our minds, it is indeed already day, but not yet
perfect day. But it will then be perfect day, when there shall be no longer
anything of the night of sin in our souls. But do you grow unto the perfect
day, that, until such time as the heavenly country shall appear, there may be
spreading increase of good works here; to the end that in the retribution
hereafter the fruit of reward may be by so much the greater as earnestness in
labour has been increasing now. Wherefore we commend to your Glory our most
beloved son Cyriacus, the Father of our monastery, that, after he has
accomplished what has been enjoined him, there be no hindrance to delay his
return. May Almighty God guard you by the protection of His heavenly arm, and
grant unto
34
you to be glorious both now among men and after long courses of years among
the angels.
EPISTLE CXXI.
TO LEANDER, BISHOP OF HISPALIS (Seville).
Gregory to Leander, Bishop of Spain.
I have the epistle of thy Holiness, written with the pen of charity alone.
For what the tongue transferred to the paper had got its tincture from the
heart. Good and wise men were present when it was read, and at once their
bowels were stirred with emotion. Everyone began to seize thee in his heart
with the hand of love, for that in that epistle the sweetness of thy
disposition was not to be heard, but seen. All severally were inflamed, and
all admired, and the very fire of the hearers shewed what had been the ardour
of the speaker. For, unless torches burn themselves, they will not kindle
others. We saw, then, with how great charity thy mind was aflame, seeing that
it so kindled others also. Your life indeed, which I always remember with
great reverence, they did not know; but the loftiness of your heart was
manifest to them from the lowliness of your language. As to my life, this your
epistle speaks of it as worthy of imitation by all: but may that which is not
as it is said to be become so because it is said to be so, lest one should lie
who is not wont to lie. In reply to this, however, I speak shortly the words
of a certain good woman, Call me not Noemi, that is, fair; but call me Mara,
for I am full of bitterness (Ruth i. 20). For indeed, good man, I am not
to-day the man you knew. For I confess that in advancing outwardly I have
fallen much inwardly, and I fear that I am of the number of those of whom it
is written, Thou didst cast them down while they were lifted up (Ps. lxxii.
18[7]). For he is cast clown when he is lifted up who advances in honours, and
falls in manners. For I, following the ways of my Head, had determined to be
the scorn of men and the outcast of the people, and to run in the lot of him
of whom again it is said by the Psalmist, The ascents in his heart he hath
disposed in the valley of tears (Ps. lxxxiii. 7[8]); that is, that I should
ascend inwardly all the more truly as I lay outwardly the more humbly in the
valley of tears. But now burdensome honour much depresses me, innumerable
cares din me, and, when my mind collects itself for God, they cleave it with
their assaults as if with a kind of swords. My heart has no rest. It lies
prostrate in the lowest place, depressed by the weight of its cogitation.
Either very rarely or not at all does the wing of contemplation raise it
aloft. My sluggish soul is torpid, and, with temporal cares barking round it,
already almost reduced to stupor, is forced now to deal with earthly things,
and now even to dispense things that are carnal; nay sometimes, by force of
disgust, is compelled to dispose of some things with accompanying guilt. Why
should I say more? Overcome by its own weight, it sweats blood. For, unless
sin were reckoned under the name of blood, the Psalmist would not say, Deliver
me from bloodguiltiness (Ps. 1. 16[9]). But, when we add sin to sins, we
fulfil this also which is said by another prophet, Blood hath touched blood
(Hos. iv. 2.) For blood is said to touch blood when sin is joined to sin, so
as to multiply the load of iniquity. But in the midst of all this I implore
thee by Almighty God to hold me who am fallen into the billows of perturbation
with the hand of thy prayer. For I sailed as it were with a prosperous breeze
when I led a tranquil life in a monastery: but a storm, rising suddenly with
gusty surges, caught me in its commotion, and I lost the prosperity of my
voyage; for in loss of rest I suffered shipwreck. Lo, now I am tossed in the
waves, and I seek for the plank of thy intercession, that, not being counted
worthy to reach port rich with my ship entire, I may at least after losses be
brought to shore by the aid of a plank.
Your Holiness writes of being afflicted with the pains of gout, by
continual suffering from which I too am grievously worn down. But comfort will
be readily at hand, if amid the scourges under which we suffer we recall to
mind whatever faults we have committed; and then we shall see that they are
not scourges, but gifts, if by pain of the flesh we purge the sins which we
did for delight of the flesh.
Furthermore we have sent you, with the blessing of the blessed Peter,
Prince of the Apostles, a pallium, to be used only in celebration of Mass. In
sending it to you I ought to admonish you much as to how you ought to live:
but I suppress speech, since in your manner of life you anticipate my words.
May Almighty God keep you under His protection, and bring you to the rewards
of the heavenly country with multiplied fruits of souls. As to me, with what
amount of business and with what weakness I am weighed down this short letter
hears witness, in which I say little to one whom I greatly love.
35
EPISTLE CXXII.
TO RECHARED, KING OF THE VISIGOTHS[1],
Gregory to Rechared, etc.
I cannot express in words, most excellent son, how much I am delighted
with thy work and thy life. For on hearing of the power of a new miracle in
our days, to wit that the whole nation of the Goths has through thy Excellency
been brought over from the error of Arian heresy to the firmness of a right
faith, one is disposed to exclaim with the prophet, This is the change wrought
by the right hand of the Most High (Ps. lxxvi. 11[2]). For whose breast, even
though stony, would not, on hearing of so great a work, soften in praises of
Almighty God and love of thy Excellency? As for me, I declare that it delights
me often to tell these things that have been done through you to my sons who
resort to me and often together with them to admire. These things also for the
most part stir me up against myself, in that I languish sluggish and
unprofitable in listless ease, while kings are labouring in the gathering
together of souls for the gains of the heavenly country. What then shall I say
to the coming Judge in that tremendous assize, if I shall then come thither
empty, where thy Excellency shall bring after thee flocks of faithful ones,
whom thou hast now drawn to the grace of a true faith by assiduous and
continual preaching? But this, good man, by the gift of God, affords me great
comfort, that the holy work which I have not in myself I love in thee. And,
when I rejoice with great exultation for thy doings, the results of thy labour
become mine through charity. With regard, therefore, to the conversion of the
Goths, both for your work and for our exultation, we may well exclaim with the
angels, Glory to God in the highest, and on earth peace to men of goodwill
(Luk. ii. 14). For we, as I think, owe the more thanks to Almighty God for
that, although we have done nothing with you, we are nevertheless par-takers
in your work by rejoicing with you. Further, how gladly the blessed Peter,
Prince of the Apostles, has accepted the gifts of your Excellency your very
life witnesses evidently to all. For it is written, The vows of the righteous
are his delight (Prov. xv. 8). For indeed in the judgment of Almighty God it
is not what is given, but by whom it is given, that is regarded.
For hence it is that it is written, The Lord had respect unto Abel and to
his gifts, but unto Cain and to his gifts he had not respect (Gen. iv. 4, 5).
To wit, being about to say that the Lord had respect to the gifts, he was
careful to premise that He had respect unto Abel. Thus it is plainly shewn
that the offerer was not acceptable by reason of the gifts, but the gifts were
so by reason of the offerer. You shew, therefore, how acceptable your offering
is, seeing that, being about to give gold, you have first given gifts of souls
by the conversion of the nation subject to you.
With regard to your telling us that the abbots who were sent to us to
bring your offering to the blessed Apostle Peter bad been wearied by the
violence of the sea and returned to Spain without accomplishing their
voyage[3], your gifts were not kept back, for they reached us afterwards; but
the constancy of those who had been sent has been tried, as to whether they
knew how with holy desire to overcome dangers in their way, and, though
fatigued in body, by no means to be wearied in mind. For adversity which comes
in the way of good purposes is a trial of virtue, not a judgment of
reprobation. For who can be ignorant how prosperous an event it was that the
blessed Apostle Paul came to Italy to preach, and yet in coming suffered
shipwreck? But the ship of the heart stood unharmed among the billows of the
sea.
Furthermore, I must tell you that I have been led to praise God the more
for your work by what I have learnt from the report of my most beloved son
Probinus the presbyter; namely that, your Excellency having issued a certain
ordinance against the perfidy of the Jews, those to whom it related attempted
to bend the rectitude of your mind by offering a sum of money; which your
Excellency scorned, and, seeking to satisfy the judgment of Almighty God,
preferred innocence to gold. With regard to this what was done by King David
recurs to my mind, who, when the longed for water from the cistern of
Bethlehem, which was wedged in by the enemy, had been brought him by obedient
soldiers, said, God forbid that I should drink the blood of righteous men (1
Chron. xi. 19). And, because he
36
poured it out and would not drink it, it is written, He offered it a libation
to the Lord. If, then, water was scorned by the armed king, and turned into a
sacrifice to God, we may estimate what manner of sacrifice to Almighty God has
been offered by the king who for His love has scorned to receive, not water,
but gold. Wherefore, most excellent son, I Will confidently say that thou hast
offered as a libation to the Lord the gold which thou wouldest not have in
opposition to Him. These are great things, and redound to the praise of
Almighty God.
But in the midst of all these things we must guard with vigilant attention
against the snares of the ancient foe, who, the greater gifts he sees among
men, with the more subtle snares seeks to take them away. For robbers too do
not look out for empty travellers to seize them on their road, but such as
carry vessels of gold and silver. For indeed the present life is a road. And
every one must needs be the more on his guard against ambushed spirits in
proportion as the gifts are greater which he carries. It is the duty, then, of
your Excellency, with regard to this so great gift which you have received in
the conversion of the nation subject to you, to keep with all your might,
first humility of heart, and secondly cleanness of body. For where it is
written, Every one that exalteth himself shall be humbled, and he that
humbleth himself shall be exalted (Luke xiv. 11; xviii. 14), it is assuredly
evident that he truly loves what is lofty who does not cut off his soul from
the root of humility. For often the malignant spirit, in order to destroy the
good that previously he had not power to oppose, comes into the mind of the
worker after accomplishment of his work, and agitates it with silent thoughts
of self-praise, so that the deluded mind admires itself for the great things
that it has done. And, being exalted in its own sight through hidden tumour,
it is deprived of the grace of Him Who bestowed the gift. For hence it is that
it is said through the voice of the prophet to the soul that waxes proud,
Having trust in thy beauty thou flayedst the harlot because of thy renown
(Ezek. xvi. 15). For indeed a soul's having trust in its beauty is its
presuming within itself on its righteous doings. And it plays the harlot
because of its renown, when in what it has done aright it desires not the
praise of its Maker to be spread abroad, but seeks the glory of its own
reputation. Hence again it is written through the prophet, In that thou art
more beautiful, go down (Ezek. xxxii. 19). For the soul goes down because of
being more beautiful when, owing to the comeliness of virtue whereby it ought
to have been exalted before God, it falls from His grace through elation. What
then is to be done in this case but that, when the malignant spirit employs
the good things that we have done to exalt the mind, we should ever recall to
memory our evil deeds, to the end that we may acknowledge that what we have
done sinfully is our own, but that it is of the gift of Almighty God alone
when we avoid sins. Cleanness also of body is to be guarded in our strivings
after well-doing, since, according to the voice of the apostolic preacher, The
temple of God is holy, which temple ye are (1 Cor. iii. 17). And again he
says, Far this is the will of God, even your sanctification (1 Thess. iv. 3).
As to which sanctification, what he means by it he shews by straightway
adding, That ye should abstain from fornication, that every one of you should
know how to possess his vessel in sanctification and honour, not in the lusts
of concupiscence.
The very government also of your kingdom in relation to your subjects
ought to be tempered with moderation, test power steal upon your mind. For a
kingdom is ruled well when the glory of reigning does not dominate the
disposition. Care also is to be taken that wrath creep not in, lest whatever
is lawful to be done be done too hastily. For wrath, even when it prosecutes
the faults of delinquents, ought not to go before the mind as a mistress, but
attend as a handmaid behind the back of reason, that it may come to the front
when bidden. For, if once it begins to have possession of the mind, it
accounts as just what it does cruelly. For hence it is written, The wrath of
man worketh not the righteousness of God (Jam. i. 20). Hence again it is said,
Let every man be swift to hear, but slow to speak, and slow to wrath (Ib. 19).
However I doubt not that trader the guidance of God you observe all these
things. Still, now that an opportunity of admonition has arisen, I join myself
furtively to your good deeds, so that what you do though not admonished you
may not do alone, having an admonisher to boot. Now may Almighty God protect
you in all your doings by the stretching out of His heavenly arm, and grout
you prosperity in the present life, and alter a course of many years eternal
joys.
We have sent you a small key from the most sacred body of the blessed
apostle Peter to convey his blessing, containing iron from his chains, that
what had bound his neck for martyrdom may loose yours from all sins. We have
given also to the bearer of these presents, to be offered to you, a cross in
which there is some of the wood of the Lord's cross, and hairs of the blessed
John the Baptist, from
37
which you may ever have the succour of our Saviour through the intercession of
His forerunner.
Moreover we have sent to our most reverend brother and fellow-bishop
Leander a pallium from the See of the blessed Apostle Peter, which we owe both
to ancient custom, and to your character, and to his goodness and gravity[4].
A long time ago, when a certain Neapolitan youth came hither, your to me
most sweet Excellency had thought fit to charge me to write to the most pious
Emperor to the end that he might search in the record office for the treaties
that had formerly been concluded with the prince Justinian of pious memory as
to the claims of your kingdom, so as to gather from them what he should
observe with regard to you. But there were two things seriously in the way of
my doing this. One was that the record-office in the time of the aforesaid
prince Justinian of pious memory had been so burnt by a fire which had crept
in suddenly that hardly any paper of his times remained. The other was that,
as no one need be told, thou oughtest to look in thy own archives for the
documents that are against thee, and produce these instead of my doing so.
Wherefore I exhort your Excellency to arrange matters suitably to your
character, and carefully to carry out whatever makes for peace, that the times
of your reign may be memorable with great L praise through many courses of
years. Furthermore, we have sent you another key from the most sacred body of
the blessed apostle Peter, which, being laid up with due honour, may multiply
with blessing whatever it may find you enjoying.
EPISTLE CXXIII.
TO VENANTIUS AND ITALICA[5].
Gregory to the lord Venantius, Patrician, and Italica his wife.
I have taken care, with due affection, to enquire of certain persons who
have come from Sicily about your Excellency's health. But they have given me a
sad report of the frequency of your ailments. Now, when I say this, neither do
I find anything to tell you about myself, except that, for my sins, lo it is
now eleven months since it has been a very rare case with me if I have been
able now and then to rise from my bed. For I am afflicted by so great
sufferings from gout, and so great from troubles, that my life is to me most
grievous pain. For every day I faint under my sufferings, and sigh in
expectation of the relief of death. Indeed among the clergy and people of this
city there has been such an invasion of feverous sicknesses that hardly any
freeman, hardly any slave, remains fit for any office or ministry. Moreover,
from the neighbouring cities we have news daily of havocs and of mortality.
Then, how Africa is being wasted by mortality and sickness I believe that you
know more accurately than we do, insomuch as you are nearer to it. But of the
East those who come from thence report still more grievous desolations. In the
midst of all these things, therefore, since you perceive that there is a
general smiting as the end of the world draws near, you ought not to be too
much afflicted for your own troubles. But, as becomes wise nobles, bring ye
back your whole heart to the care of your souls, and fear the strict judgment
all the more as it is so much nearer at hand. Devote yourselves to piety, of
which it is written that It hath promise of the life that now is, and of that
which is to come (1 Tim. iv. 8). But Almighty God is powerful both to preserve
the life of your Excellency for a long time here, and to bring you after many
courses of years to eternal joys. I beg my most sweet daughters, the lady
Barbara and the lady Antonina, to be greeted in my name; whom I pray that
heavenly grace may protect, and grant them to be prospered in all things.
EPISTLE CXXV.
TO MAXIMUS, BISHOP OF SALONA[6].
Gregory to Maximus, etc.
Having received the letters of our brother and fellow-bishop Marinianus,
and Castorius, our chartularius, having also returned, we learn that your
Fraternity have made most full satisfaction with regard to the matters about
which there had been uncertainty; and we return great thanks to Almighty God
that froth our inmost heart all rancour of sinister suspicion
38
has been eradicated. On this account I have been desirous of dismissing with
the utmost speed our common son, your deacon Stephen. But the frequent pains
of my sicknesses have compelled me to retain him with me for a few days. As
soon, however, as I have begun to be even slightly better, I have provided for
sending him forthwith back to you with joy.
Accordingly we send to you, according to custom, the pallium for the
sacred solemnities of mass; the meaning of which we desire you in all respects
to vindicate. For the dignity of this vestment is humility and justice. Let,
then, your Fraternity make haste with all your heart to shew yourself humble
in prosperity, and in adversity, if ever it should ensue; upright in justice;
friendly to the good, and opposed to the froward; never discountenancing any
one who speaks for the truth; instant in works of mercy according to thy
means, and yet beyond thy means desiring to be instant; sympathizing with the
weak; rejoicing with men of good will; regarding the woes of others as thine
own; exulting for the joys of others as if for thine own; in correcting vices
severe, in cherishing virtues, soothing the minds of hearers; in anger,
retaining judgment without anger, but in calmness not relinquishing the
censorship of your severity. This, dearest brother, is the meaning of the
pallium which you will receive, which if you act up to, you will have inwardly
what you are seen to have received outwardly.
Furthermore I commend in all respects to your Fraternity our brother
and fellow-bishop Sabinianus[7]; and if there be any matters of dispute
between you, let them meanwhile be laid aside. Let charity remain fixed
between you, that so, in case of contention ever arising about external
things, they may be examined without charity deserting the heart. We commend
also our common son Honoratus: concerning whom if it is the case, as we have
learnt through Castorius our chartularius; that through him three previous
archdeacons have been compelled to observe the ecclesiastical custom by
retiring at the expiration of five years, we desire indeed that he may
experience the charity of thy Holiness. For a judgment ought not to be
solicited in a case which he himself has judged. If, however, it is not so,
then, all swelling of heart being repressed, and all grudge set aside, he
ought to be received, and by no means removed from the place which he now
occupies. Messianus also, the cleric who had taken refuge with us, we have
confidently committed to the charge of our common son Stephen the deacon,
being assured that in the case of one whom we ourselves send to your
Fraternity, you will not show any grudge, but lend the countenance of your
authority. May Almighty God keep you in His protection, and grant us so to act
that after the billows of this temporal state we may be able to attain with
joy to things eternal.
EPISTLE CXXVII.
FROM S. COLUMBANUS TO POPE GREGORY[8].
To the holy lord, and father in Christ, the
Roman [pope], most fair ornament of the Church, a certain most august flower,
as it were, of the whole of withering Europe, distinguished speculator, as
enjoying a divine contemplation of purity (?)[9]. I, Bargoma[1], poor dove in
Christ, send greeting.
Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ.
I am pleased to think, O holy pope, that it will seem to thee nothing
extravagant to he interrogated about Easter, according to that canticle, Ask
Thy father, and he will skew time; thine elders and they will tell thee (Deut.
xxxii. 7). For, though on me, who am indeed a trifler (micrologo) may be
branded that excellent expression of a certain wise man, who is reported to
have said, on seeing a certain woman, contupictam[2], I do not admire the art,
but I admire the brow, in that I who am vile write to thee that art
illustrious; yet, relying on my confidence in shy evangelical humility, I
presume to write to thee, and impose on thee the matter of my grief. For
writing is not in vain, when necessity compels one to write, though it be to
one's betters.
What, then, dose thou say concerning Easter on the 21st or 22nd day of the
moon, which (with thy peace be it said) is proved by many calculators not to
be Easter, but in truth a time of darkness? For it is not unknown, as I
believe, to thy Efficiency, how Anatolius[3] (a man of wonderful learning, as
says Saint Hieronymus, extracts from whose writings Eusebius, bishop of
Caesarea, inserted in his Ecclesiastical History, and Saint Hieronymus praised
this same work about Easter in his catalogue) disputes with strong
disapprobation about this age of the moon. For against the Gallican
Rimarii[4], who erred, as he says, about Easter, he introduced an awful
sentence, saying, Certainly, if the rising of the moon be delayed tilt the
end of two watches, which indicates midnight, light does not overcome
darkness, but darkness light; which thing is certainly not allowable in the
Easter Festival, namely, that any part of the darkness should dominate over
the light, since the solemnity of the Lord's Resurrection is light, and there
is no communion of light with darkness And, if the moon has not shone forth
tell the third watch, there is no doubt that the moon has risen on its 21st or
22nd day, in which it is not possible for a true Paschal offering to be made.
For those who lay down that it is possible for a true Easter to be celebrated
at this age of the match, not only are unable to affirm this by authority of
divine Scripture, but also incur the guilt of sacrilege and contumacy and
peril of their souls, while affirming that the true Light, which dominates
over all darkness, can be offered while there is any domination of darkness
Also in the book of holy dogma we read, Easter, that is, the solemnity of the
Lord's Resurrection, cannot be celebrated before the beginning of the vernal
equinox is past, to wit, that it may not come before the vernal equinox[5]:
which rule assuredly
Victorius[6] has gone beyond in his cycle, and hereby has already introduced
error into Gaul, or to speak less boldly, has confirmed one of old standing.
For indeed how can either of these things stand with reason; either that the
Lord's Resurrection should be celebrated before His Passion (the thought of
which is absurd), or that the seven days sanctioned by the Lord's command in
the Law, during which only it is enjoined that the Lord's Passover could
lawfully be eaten (which are to be numbered from the 14th day of the moon to
the 20th), should against law and right be exceeded? For a moon in its 21st or
22nd day is out of the dominion of light, as having risen at that time after
midnight; and, when darkness overcomes light, it is said to be impious to keep
the solemnity of light. Why then dost thou, who art so wise, the brilliant
lights indeed of whose sacred genius are diffused, as in ancient times,
through the world,--why dost thou keep a dark Easter? I wonder, I confess,
that this error of Gaul, asci Schynteneum[7], has not long ago been swept away
by thee; unless I should perchance suppose, what I can hardly believe, that,
as it is evident that thou hast not corrected it, it has thy approval
In another way, however, may thy Expertness be more honourably excused,
if, fearing to subject thyself to the mark of Hermagoric[8] novelty, thou art
content with the authority of thy predecessors, and especially of pope Leo.
Do not, I pray thee, in such a question trust to humility only or to
gravity, which are often deceived, Better by far is a living dog in this
problem than a dead lion (Eccles. ix. 4). For a living saint may correct what
had not been corrected by another who came before him. For know thou that by
our masters and the Irish ancients, who were philosophers and most wise
computists in constructing calculations, Victorius was not received, but held
rather worthy of ridicule or of excuse than as carrying authority. Wherefore
to me, as a timid stranger rather than as a sciolist, afford the support of
thy judgment, and disdain not to send us speedily the suffrage of thy
Placability for assuaging this tempest which surrounds us; since, after so
many authors whom I have read, I am not satisfied with that one sentence of
those bishops who say only, We ought not to keep the Passover with the Jews.
For this is what the bishop Victor formerly said; but none of the Easterns
accepted his figment[9]. But this the benumbing (numb?) backbone of Dagon;
this the dotage of error drinks in[10]. Of what worth, I ask, is this
sentence, so frivolous and so rude and resting, as it does, on no testimonies
of sacred Scripture; Wee ought not to keep the Passover with the Jews? What
has it to do with the question? Are the reprobate Jews to be supposed to keep
the Passover now, seeing that they are without a temple, outside Jerusalem,
and Christ, who was formerly prefigured, having been crucified by them? Or,
can it be rightly supposed that the 14th day of the moon for the Passover was
of their own appointment, and is it not rather to be acknowledged to be of
God's, who alone knew clearly with what mysterious meaning the 14th day of the
moon was chosen for the passage [out of Egypt]. Perhaps to wise men and the
like of thee this may be in some degree clearer than to others. As to those
who make this objection, although without authority, let them upbraid God for
that He did not then beforehand guard against the contumacy of the Jews by
enjoining on them in the Law nine days of unleavened bread, if He would not
have its keep the Passover with them, so that the beginning of our solemnity
should not exceed the end of theirs. For, if Easter is to be celebrated on the
21st
41
or 22nd day, from the 14th to the 22nd nine days will be reckoned, that is,
seven ordered by God, and two added by men. But, if it is allowed for men to
add anything of their own accord to divine decree, I ask whether this may not
seem opposed to that sentence of Deuteronomy, Lo (he saith), the word which I
give unto thee, thou shall not add unto it nor take from it (Deut. iv. 2).
But in writing all this more forwardly than humbly, I know that I have
involved myself in an Euripus of presumption attended with great difficulty,
being perchance unskilled to steer out of it. Nor does it befit our place or
rank that anything should be suggested in the way of discussion to thy great
authority, and that my Western letters should ridiculously solicit thee, who
sittest legitimately on the seat of the apostle and key-bearer Peter, on the
subject of Easter. But thou oughtest to consider not so much worthless me in
this matter as many masters, both departed and now living, who confirm what I
have pointed out, and suppose thyself to be holding a colloquy with them: for
know that I open my thick-lipped month dutifully though it may be incoherently
and extravagantly. It is for thee, therefore, either to excuse or to condemn
Victorius, knowing that, if thou approvest him, it will be a question of faith
between thee and the aforesaid Hieronymus, seeing that he approved Anatolius,
who is opposed to Victorius; so that whoso follows the one cannot receive the
other. Let, then, thy Vigilance take thought that, in approving the faith of
one of the two authors aforesaid who are mutually opposed to each other, there
be no dissonance, when thou pronouncest thy opinion, between thee and
Hieronymus, lest we should be on all sides in a strait, as to whether we
should agree with thee or with him. Spare the weak in this matter, lest thou
exhibit the scandal of diversity. For I frankly acknowledge to thee that any
one who goes against the authority of Saint Hieronymus will be one to be
repudiated as a heretic among the churches of the West: for they accommodate
their faith in all respects unhesitatingly to him with regard to the Divine
Scriptures. But let this suffice with respect to Easter.
But I ask what thy judgment is about those bishops whom thou hast written
of as simoniacal, and whom the writer Giltas[1] calls pests. Should communion
be had with them? For there are known to be many such in this province,
whereby the matter is made more serious. Or as to others, who having been
polluted in their diaconate, are afterwards elected to the rank of bishops?
For there are some whom we know to have conscientious scruples on these
grounds; and in conferring with our littleness about them, they wished to know
for certain whether they may minister without peril after such transgressions;
that is, either after having bought their rank for money, or after adultery in
their diaconate. I mean, however, concealed adultery with their dependents[2],
which with our teachers is accounted as no less criminal.
As to a third head of enquiry, say in reply, I pray thee, if it is not
troublesome, what should be done in the case of those monks who for a closer
sight of God, or inflamed by a longing for a more perfect life, going against
their vows, leave the places of their first con version, and, against the will
of their abbots, the fervour of monks compelling them, either go free or fly
to deserts. The author Vennianus enquired about these of Giltas, who replied
to him most elegantly: yet still to one who is anxious to learn there is ever
an increase of greater fear. These things, and much more which epistolary
brevity does not admit of, might well have been enquired about more humbly and
more clearly in a personal interview, but that weakness of body and the care
of my fellow-pilgrims keeps me bound at home, though desirous of going to
thee, so as to draw from that spiritual vein of a living well and from the
living water of knowledge flowing from heaven and springing up unto eternal
life. And, if my body were to Follow my mind, Rome would once more be in
danger of being itself despised; seeing that--even as we read in the
narration of the learned Hieronymus how certain persons once came to Rome from
the utmost boundaries of the Heuline coast[3]; and then (wonderful to be told)
sought something else outside of Rome--so I too, saving reverence for the
ashes of the saints should seek out longingly, not Rome but thee: for, though
I confess myself not to be wise, but athirst, I should do this same thing if I
had time and opportunity.
I have read thy book containing the Pastoral Rule, short in style, lengthy
in teaching, full of mysteries; and acknowledge it to be a work sweeter than
honey to one that is in
42
need. Wherefore bestow, I pray thee, on me who am athirst for what is thine,
the works on Ezekiel, which, as I have heard, thou hast elaborated with
wonderful genius. I have read the six books of Hieronymus on that prophet; but
he has not expounded the middle part. But, if thou wilt do me the favour, send
for me to the city some of thy remaining writings; to wit, the concluding
expositions of one book, and (? namely) the Song of Songs from that place
where it is said, I will go to the mountain of myrrh and rite hill of
frankincense, to the end, treated with short comments, either of others, or
thine own: and I beg that thou wouldest expound the whole obscurity of
Zachariah, and make manifest its hidden meaning, that Western blindness may
give thee thanks for this. I make unreasonable demands, and ask to have great
things told me: who can fail to see this? But it is true also that thou hast
great things, and knowest well that from a little less, and from much more
should be put out to use. Let charity induce thee to write in reply; let not
the roughness of my letter hinder thee from expounding, seeing that it is my
mode of expression that has been in fault, and I have it in my heart to pay
thee due honour. It was for me to provoke, to interrogate, to request: it is
for thee not to refuse what thou hast received freely, to put thy talent out
to use, to give to him that asks the bread of doctrine, as Christ enjoins.
Peace be to thee and thine; pardon my forwardness, blessed pope, in that I
have written so boldly; and I pray thee in thy holy prayers to our common Lord
to pray for me, a most vile sinner. I think it quite superfluous to commend to
thee my people, whom the Saviour judges fit to be received, as walking in His
name; and if, as I have heard from thy holy Candidus[4], thou shouldest be
disposed to say in reply that things confirmed by ancient usage cannot be
changed, error is manifestly ancient; but truth which reproves it is ever more
ancient still.