a crowd of secular occupations, I see myself to be of those of whom it is written, While they were being raised up thou didst cast them down (Psalm 72:18). For he said not, Thou didst east them down after they had been raised up, but while they were being raised up; because all bad men fall inwardly, while through the support of temporal dignity they seem outwardly to rise. Wherefore their very raising up is their fall, because, while they rely on false glory, they are emptied of true glory. Hence, again, he says, Consuming away as smoke shall they consume away (Psalm 36:20). For smoke in rising consumes away, and in extending itself vanishes. And so indeed it comes to pass when present felicity accompanies the life of a sinner, since whereby he is shewn to be exalted, thereby it is brought about that he should cease to be. Hence, again, it is written, My God, make them like a wheel (Psalm 82:14). For a wheel is lifted up in its hinder parts, and in its fore parts falls. But to us the things that are behind are the goods of the present world, which we leave behind us; but the things that are before are those which are eternal and permanent, to which we are called, as Paul bears witness, saying, Forgetting those things which are behind, and reaching forth to those things which are before (Philippians 3:13). The sinner, therefore, when he is advanced in the present life, is made to be as a wheel, since, while falling in the things which are before, he is lifted up in the things which are behind. For, when he enjoys in this life the glory which he must leave behind, he falls from that which comes after this life. There are indeed many who know how so to control their outward advancement as by no means to fall inwardly thereby. Whence it is written, God casteth not away the mighty, seeing that He also Himself is might (Job 36:5). And it is said through Solomon, A man of understanding shall possess governments (Proverbs 1:5). But to me these things are difficult, since they are also exceedingly burdensome; and what the mind has not received willingly it does not control fitly. Lo, our most serene Lord the Emperor has ordered an ape to be made a lion. And, indeed, in virtue of his order it can be called a lion, but a lion it cannot be made. Wherefore his Piety must needs himself take the blame of all my faults and short-comings, having committed a ministry of power to a weak agent EPISTLE VI TO NARSES, PATRICIAN Gregory to Narses, etc.
In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable For I reflect to what a dejected height of external advancement I have mounted in falling from the lofty height of my rest. And, being sent for my faults into the exile of employment from the face of my Lord, I say with the prophet, in the words, as it were of destroyed Jerusalem, He who should comfort me hath departed far from me (Lamentations 1:16). But when, in seeking a similitude to express my condition and title, you frame periods and declamations in your letter, certainly, dearest brother, you call an ape a lion. Herein we see that you do as we often do, when we call mangy whelps pards or tigers. For I, my good man, have, as it were, lost my children, since through earthly cares I have lost works of righteousness. Therefore call me not Noemi. that is fair; but call me Mara, for I am full of bitterness (Ruth 1:20). But as to your saying that I ought not to have written, "That you should plough with bubali in the Lord's field," seeing that when in the sheet shewn to the blessed Peter both bubali and all wild beasts were presented to view; thou knowest thyself that it is subjoined, Slay and eat (Acts 10:Thou, then, who hadst not yet slain these beasts, why didst thou already wish to eat them through obedience? Or knowest thou not that the beast about which thou wrotest refused to be slain by the sword of thy mouth? Thou must needs, then, satisfy the hunger of thy desire with those whom thou hast been able to prick and slay (Lit., to slay through compunction).
Further, as to the case of our brethren, I think that, if God gives aid, it will be as thou hast written. It was not, however, by any means right for me to write about it at present to our most serene lords, since at the very outset one should not begin with complaints. But I have written to my well-beloved son, the deacon Honoratus, that he should mention the matter to them in a suitable manner at a seasonable time, and speedily inform me of their reply. I beg greetings to be given in my behalf to the Lord Alexander, the Lord Theodoras, my son Marinus, the lady Esicia, the lady Eudochia, and the lady Dominica.
EPISTLE VH TO ANASTASIUS, PATRIARCH OF ANTIOCH Gregory to Anastasius, etc.
I have found what your Blessedness has written to be as rest to the weary, as health to the sick, as a fountain to the thirsty, as shade to the oppressed with heat. For those words of yours did not seem even to be expressed by the tongue of the flesh, inasmuch as you so disclosed the spiritual love which you bear me as if your soul itself were speaking. But very hard was that which followed, in that your love enjoined me to bear earthly burdens, and that, having first loved me spiritually, you afterwards, loving me as I think in temporal wise, pressed me down to the ground with the burden you laid upon me; so that, losing utterly all uprightness of soul, and forfeiting the keen vision of contemplation, I may say, not in the spirit of prophecy, but from experience, I am bowed down and brought low altogether (Psalm 118: 107). For indeed such great burdens of business press me down that my mind can in no wise lift itself up to heavenly things. I am tossed by the billows of a multitude of affairs, and, after the ease of my former quiet, am afflicted by the storms of a tumultuous life, so that I may truly say, I am come into the depth of the sea, and the storm hath overwhelmed me (Psalm 68:3). Stretch out, therefore, the hand of your prayer to me in my danger, you that stand on the shore of virtue. But as to your calling me the mouth and the lantern of the Lord, and alleging that I profit many, this also adds to the load of my iniquities, that, when my iniquity ought to have been chastised, I receive praises instead of chastisement. But with what a bustle of earthly business I am distracted in this place, I cannot express in words; yet you can gather it from the shortness of this letter, in which I say so little to him who I love above all others. Further, I apprise you that I have requested our most serene lords with all possible urgency to allow you to come to the threshold of Peter, the prince of the apostles, with your dignity restored to you, and to live here with me so long as it may please God; to the end that, as long as I am accounted worthy of seeing you, we may relieve the weariness of our pilgrimage by speaking to each other of the heavenly country EPISTLE IX TO PETER THE SUBDEACON Gregory to Peter, etc.
Gregory, a servant of God, presbyter and abbot of the monastery of Saint Theodore in the province of Sicily constituted in the territory of Panormus, has given us to understand that men of the farm of Fulloniacus, which belongs to the holy Roman Church, are endeavoring to encroach on the boundaries of the farm of Gerdinia, bordering on the said farm of the holy Roman Church, which they [i.e. monks of St. Theodore] have possessed without dispute for innumerable years. And for this cause we desire you to go to the city of Panormus, and investigate the question in such sort (with the view of the right of possession remaining with those who have had it heretofore) that, if you shall find that the aforesaid monastery of Saint Theodore has possessed the boundaries concerning which the dispute has arisen without disturbance for forty years, you shall not allow it to suffer any damage, even though it were to the advantage of the holy Roman Church, but provide in all ways for its undisturbed security. But, if the agents of the holy Roman Church should shew that the monastery has not been in possession without dispute of its right for forty years, but that any question has been raised within that time concerning the said boundaries, let it be set at rest peaceably and legally by arbitrators chosen for the purpose. For not only do we wish that questions of wrong-doing that have never yet been mooted should be raised, but also that such as have been raised by others than ourselves should be speedily set at rest. Let thy Experience, therefore, cause all to be so effectively adjusted, that no question relating to this matter may be hereafter referred to us again. Further, we desire that the testament of Bacauda, late Xenodochus, continue valid as when first made.
The month of November: ninth Indiction.
EPISTLE X TO BACAUDA AND AGNELLUS, BISHOPS Gregory to Bacauda, etc.
The Hebrews dwelling in Terracina have petitioned us for license to hold, under our authority, the site of their synagogue which they have held hitherto. But, inasmuch as we have been informed that the same site is so near to the church that even the sound of their psalmody reaches it, we have written to our brother and fellow-bishop Peter that, if it is the case that the voices from the said place are heard in the church, the Jews must cease to worship there. Therefore let your Fraternity, with our above-named brother and fellow-bishop, diligently inspect this place, and if you find that there has been any annoyance to the church, provide another place within the fortress, where the aforesaid Hebrews may assemble, so that they may be able to celebrate their ceremonies without impediment. But let your Fraternity provide such a place, in case of their being deprived of this one, that there be no cause of complaint in future. But we forbid the aforesaid Hebrews to be oppressed or vexed unreasonably; but, as they are permitted, in accordance with justice, to live under the protection of the Roman laws, let them keep their observances as they have learnt them, no one hindering them: yet let it not be allowed them to have Christian slaves.
EPISTLE XI TO CLEMENTINA, PATRICIAN Gregory to Clementina, etc.
Having received your Glory's letter speaking of the passing away of the late Eutherius of magnificent memory, we give you to understand that our mind no less than yours is disturbed by such a sorrow, in that we see how men of approved repute are by degrees removed from this world, whose ruin is already evidenced in the actual effects of the causes thereof. But it becomes us to withdraw ourselves from it by the wise precaution of conversion, lest it involve us too in its own ruin. And indeed our sorrow for the loss of friends ought to be the more tolerable as our condition of mortality requires from us that we should lose them. Nevertheless, for the loss of aid to our carnal life He Who granted permission for its removal is powerful to console, and to come Himself as a comforter into the vacant place.
That we are unable to accede to your request that the deacon Anatholius should be sent to you is due to the circumstances of the case, and not to any rigorous austerity. For we have appointed him our steward, having committed our episcopal residence to his management.
EPISTLE XH TO JOHN, BISHOP OF URBS VETUS (Orvieto).
Gregory to John, etc.
Agapitus, abbot of the monastery of St. George, informs us that he endures many grievances from your Holiness; and not only in things that might be of service to the monastery in time of need, but that you even prohibit the celebration of masses in the said monastery, and also interdict burial of the dead there. Now, if this is so, we exhort you to desist from such inhumanity, and allow the dead to be buried, and masses to be celebrated there without any further opposition, lest the aforesaid venerable Agapitus should be compelled to complain anew concerning the matters referred to.
EPISTLE 16 TO SEVERUS, BISHOP OF AQUILEIA Gregory to Severus, etc.
As, when one who walks through devious ways takes anew the right path, the Lord embraces him with all eagerness, so afterwards, when one deserts the way of truth, He is more saddened with grief for him than He rejoiced over him with joy when he turned from error; since it is a less degree of sin not to know the truth than not to abide in it when known: and what is committed in error is one thing, but what is perpetrated knowingly is another. And we, from having formerly rejoiced in thy being incorporated in the unity of the Church, are now the more abundantly distressed for thy dissociation from the catholic society. Accordingly we desire thee, at the instance of the bearer of these presents, according to the command of the most Christian and most serene Emperor, to come with thy adherents to the threshold of the blessed Apostle Peter, that, a synod being assembled by the will of God, judgment may be passed concerning the doubt that is entertained among you.
EPISTLE XVH TO ALL THE BISHOPS OF ITALY Gregory to all, etc.
Inasmuch as the abominable Autharit during this Easter solemnity which has been lately completed, forbade children of Lombards being baptized in the catholic faith, for which sin the Divine Majesty cut him off, so that he should not see the solemnity of another Easter, it becomes your Fraternity to warn all the Lombards in your districts, seeing that grievous mortality is everywhere imminent, that they should reconcile these their children who have been baptized in Arian heresy to the catholic faith, and so appease the wrath of the Almighty Lord which hangs over them. Warn, then, those whom you can; with all the power of persuasion you possess seize on them, and bring them to a right faith; preach to them eternal life without end; that, when you shall come into the sight of the strict judge, you may be able, in consequence of your solicitude, to shew in your own persons a shepherd's gains.
EPISTLE XVin TO PETER THE SUBDEACON Gregory to Peter, etc.
We have been informed that Marcellus of the Barutanian Church, who has had penance assigned him in the monastery of Saint Adrian in the same city of Panormus, not only is in want of food, but also suffers inconvenience from scarcity of clothing. Therefore we hold it necessary to enjoin your Activity by this present order to appoint for him as much as you may see to be needful in the way of food clothing and bedding for his own maintenance, and provision for his servant; so that his want and nakedness may be provided for with such timely care that what you assign to this same man may be reckoned afterwards to your own account. So act, therefore, that you may both fulfill our command, and also by ordering this very thing well you may be able yourself to partake of the profit of the same. Further, there is this other matter that we enjoin you to look to without regard to the old custom that has now grown up; namely, that if any cities in the province of Sicily, for their sins, are known to be without pastoral government through the lapses of their priests, you should see whether there be any worthy of the office of priesthood among the clergy of the churches themselves, or out of the monasteries, and, after first enquiring into the gravity of their behavior, send them to us, that the flock of each place may not be found destitute for any length of time through the lapse of its pastor. But if you should discover any vacant place in which no one of the same church is found fitted for such a dignity, send us word after the like careful enquiry, that some one may be provided whom God may have judged worthy of such ordination. For it is not right that from the deviation of one the Lord's flock should be in danger of wandering abroad among precipices without a shepherd. For thus both the administration of places will go on, and there will remain no suspicion of the lapsed being restored to their former rank; and so may they repent the better.
EPISTLE XIX TO NATALIS, BISHOP OF SALONA Gregory to Natalis, etc.
The acts of your synod which you have transmitted to us, in which the Archdeacon Honoratus is condemned, we perceive to be full of the seed of strifes, seeing that the same person is at one and the same time advanced to the dignity of the priesthood against his will, and removed from the office of the diaconate as though unworthy of it. And, as it is just that no one who is unwilling should be advanced by compulsion, so I think we must be of opinion that no one who is innocent should be deposed from the ministry of his order unjustly. Nevertheless, since discord hateful to God excuses thy part in the transaction, we admonish thee to restore his place and administration to the Archdeacon Honoratus, and agree to supply him with attendance sufficient for his divine ministry. If cause of offense is still fomented between you, let the aforesaid Archdeacon submit himself to our audience and enquiry, when admonished to do so, and let thy love send to us a person instructed in the case, that in the presence of both, the Lord assisting us, we may be able to decide what justice approves without respect of persons.
EPISTLE XX TO HONORATUS, DEACON OF SALONA Gregory to Honoratus, etc.
Having read the contradictory letters which thou and thy bishop have addressed to us against each other, we grieve that there is so little charity between you. Nevertheless we enjoin thee to continue in the administration of thy office, and, if the cause of offense between you can, under the power of grace, be settled on the spot, we believe it will be greatly to the advantage of your souls. But in case the discord between you has so set you in arms against each other that you have no will to allay the swelling of your offense, do thou without delay come to be heard before us, and let thy bishop send to us on his own behalf such person as he may choose, furnished with instructions; that, after minutely considering the whole case, we may settle what may appear fit between the parties. But we would have thee know that we shall make strict enquiry of thee on all points, as to whether the ornaments, either those of thine own church, or such as have been collected from various churches, are being now kept with all care and fidelity. For, if any of them shall be found to have been lost through negligence or through any person's dishonesty, thou wilt be involved in the guilt of this, being, in virtue of thy office of Archdeacon, peculiarly responsible for the custody of the said church.
EPISTLE XXI TO NATALIS, BISHOP OF SALONA Gregory to Natalis, etc.
We have received at the bands of the deacon Stephen, whom you sent to us, the letters of thy Reverence, wherein you congratulate us on our promotion. And truly what has been offered in the kindness and earnestness of charity demands full credence, reason having prompted your pontifical order to rejoice with us. We therefore, being cheered by your greeting, declare in conscience that I undertook the burden of dignity with a sick heart. But, seeing that I could not resist the divine decrees, I have recovered a more cheerful frame of mind. Wherefore we write to entreat your Reverence that both we and the Christian flock committed to our care may enjoy the succor of your prayers, to the end that in the security of that protection we may have power to overcome the hurricanes of these times.
The month of February, ninth indiction EPISTLE XXV TO JOHN, BISHOP OF CONSTANTINOPLE, AND THE OTHER PATRIARCHS Gregory, to John of Constantinople, Eulogius of Alexandria, Gregory of Antioch, John of Jerusalem, and Anastasias, Ex-Patriarch of Antioch. A paribus.
When I consider how, unworthy as I am, and resisting with my whole soul, I have been compelled to bear the burden of pastoral care, a darkness of sorrow comes over me, and my sad heart sees nothing else but the shadows which allow nothing to be seen. For to what end is a bishop chosen of the Lord but to be an intercessor for the offenses of the people? With what confidence, then, can I come as an intercessor for the sins of others to Him before Whom I am not secure about my own? If perchance any one should ask me to become his intercessor with a great man who was incensed against him, and to myself unknown, I should at once reply, I cannot go to intercede for you, having no knowledge of that man from familiar acquaintance with him. If then, as man with man, I should properly blush to become an intercessor with one on whom I had no claim, how great is the audacity of my obtaining the place of intercessor for the people with God, whose friendship I am not assured of through the merit of my life! And in this matter I find a still more serious cause of alarm, since we all know well that, when one who is in disfavor is sent to intercede with an incensed person, the mind of the latter is provoked to still greater severity. And I am greatly afraid lest the community of believers, whose offenses the Lord has so far indulgently borne with, should perish through the addition of my guilt to theirs. But, when in one way or another I suppress this fear, and with mind consoled give myself to the care of my pontifical office, I am deterred by consideration of the immensity of this very task.
"For indeed I consider with myself what watchful care is needed that a ruler may be pure in thought, chief in action, discreet in keeping silence, profitable in speech, a near neighbor to every one in sympathy, exalted above all in contemplation, a companion of good livers through humility, unbending against the vices of evil-doers through zeal for righteousness." All which things when I try to search out with subtle investigation, the very wideness of the consideration cramps me in the particulars. For, as I have already said, there is need of the greatest care that "the ruler be pure in thought, etc." [A long passage, thus beginning, and ending with "beyond the limit of order," is found also in Regula Pastoralis, Pt. II. ch. 2, which see.]
Again, when I betake myself to consider the works required of the pastor, I weigh within myself what intent care is to be taken that he be "chief in action, to the end that by his living, he may point out the way of life to them that are put under him, etc." [See Reg. Past., Pt. II. ch. 3, to the end.]
Again, when I betake myself to consider the duty of the pastor as to speech and silence, I weigh within myself with trembling care how very necessary it is that he should be discreet in keeping silence and profitable in speech, "lest he either utter what ought to be suppressed or suppress what ought to be uttered, etc." [See Reg. Past., III., 4, down to "keep the unity of the faith."]
Again, when I betake myself to consider what manner of man the ruler ought to be in sympathy, and what in contemplation, I weigh within myself that he "should be a near neighbor to every one in sympathy, and exalted above all in contemplation, to the end that through the bowels of loving-kindness, etc." [See Reg. Past, Pt. II. ch. 5, to the end.]
Again, when I betake myself to consider what manner of man the ruler ought to be in humility, and what in strictness, I weigh within myself how necessary it is that he "should be, through humility, a companion to good livers, and, through the zeal of righteousness rigid against the vices of evil-doers etc." [See Regula Pastoralis, Pt. II. ch. 6, down to "towards the perverse;" there being only a slight variation, not affecting the sense, in the wording of the concluding clause.] For hence it is that "Peter who had received from God, etc." [See Reg. Past., Pt. II. ch. 6, down to "dominates over vices rather than over his brethren."] He orders well the authority he has received who has learnt both to maintain it and to keep it in check. He orders it well who knows how both through it to tower above sins, and with it to set himself on an equality with other men.
Moreover, the virtue of humility ought to be so maintained that the rights of government be not relaxed; lest, when any prelate has lowered himself more than is becoming, he be unable to restrain the life of his subordinates under the bond of discipline; and the severity of discipline is to be so maintained that gentleness be not wholly lost through the over-kindling of zeal. For often vices shew themselves off as virtues, so that niggardliness would fain appear as frugality, extravagance as liberality, cruelty as righteous zeal, laxity as loving-kindness. Wherefore both discipline and mercy are far from what they should be, if one be maintained without the other. But there ought to be kept up with great skill of discernment both mercy justly considerate, and discipline smiting kindly. "For hence it is that, as the Truth teaches (Luke 10:34), the man is brought by the care of the Samaritan, etc." [See Reg. Past., Pt. II. ch. 6, down to "manna of sweetness."]
Thus, having undertaken the burden of pastoral care, when I consider all these things and many others of like kind, I seem to be what I cannot be, especially as in this place whosoever is called a Pastor is onerously occupied by external cares; so that it often becomes uncertain whether he exercises the function of a pastor or of an earthly noble. And indeed whosoever is set over his brethren to rule them cannot be entirely free from external cares; and yet there is need of exceeding care lest he be pressed down by them too much. "Whence it is rightly said to Ezekiel, The priests shall not shave their heads, etc." [See Reg. Past., Pt. II., ch. 7, to the end.]
But in this place I see that no such discreet management is possible, since cases of such importance hang over me daily as to overwhelm the mind, while they kill the bodily life. Wherefore, most holy brother, I beseech thee by the Judge who is to come, by the assembly of many thousand angels, by the Church of the firstborn who are written in heaven, help me, who am growing weary under this burden of pastoral care, with the intercession of thy prayer, test its weight oppress me beyond my strength. But, being mindful of what is written, Pray for one another, that ye may be healed (James 5: 16), I give also what I ask for. But I shall receive what I give. For, while we are joined to you through the aid of prayer, we hold as it were each other by the hand while walking through slippery places, and it comes to pass, through a great provision of charity, that the foot of each is the more firmly planted in that one leans upon the other.
Besides, since with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, I confess that I receive and revere, as the four books of the Gospel so also the four Councils: to wit, the Nicene, in which the perverse doctrine of Arius is overthrown; the Constantinopolitan also, in which the error of Eunomius and Macedonius is refuted; further, the first Ephesine, in which the impiety of Nestorius is condemned; and the Chalcedonian, in which the pravity of Eutyches and Dioscorus is reprobated. These with full devotion I embrace, and adhere to with most entire approval; since on them, as on a four-square stone, rises the structure of the holy faith; and whosoever, of whatever life and behavior he may be, holds not fast to their solidity, even though he is seen to be a stone, yet he lies outside the building. The fifth council also I equally venerate, in which the epistle which is called that of Ibas, full of error, is reprobated; Theodorus, who divides the Mediator between God and men into two subsistences, is convicted of having fallen into the perfidy of impiety; and the writings of Theodoritus, in which the faith of the blessed Cyril is impugned, are refuted as having been published with the daring of madness. But all persons whom the aforesaid venerable Councils repudiate I repudiate; those whom they venerate I embrace; since, they having been constituted by universal consent, he overthrows not them but himself, whosoever presumes either to loose those whom they bind, or to bind those whom they loose. Whosoever, therefore, thinks otherwise, let him be anathema. But whosoever holds the faith of the aforesaid synods, peace be to him from God the Father, through Jesus Christ His Son, Who lives and reigns consubstantially God with Him in the Unity of the Holy Spirit for ever and ever. Amen.