I have taken care to transmit to your Fraternity the law which the most pious Emperor has issued, to the effect that such as are bound by engagements of military service or public liabilities, may not in any case, in order to escape risk of being called to account, assume the condition of ecclesiastics, or become monks: and this I especially press upon you, that such as are involved in secular engagements are not to be received hastily among the clergy of the Church, since, while they live in an ecclesiastical condition no otherwise than they had lived before, they are by no means trying to escape secular affairs, but to change them. But, if any such should even seek a monastery, they are by no means to be received unless they have first been absolved from their public liabilities. Further, if any from the military order are in haste to become monks, they are not to be received rashly, or until their life has been fully enquired into. And, according to the regular rule, they ought to undergo a probation of three years, and then, God granting it, assume the monastic habit. And if they have thus been proved and accepted, and are anxious, for the good of their souls, to do penance for the sins they have committed, then, with a view to their heavenly life and gain, monastic profession should not be denied them. With respect to this matter also, believe me, the most serene and most Christian Emperor is in every way pacified, and willingly allows the monastic profession of those whom he knows not to be implicated in public liabilities. The Month of December, first Indiction.
EPISTLE VI TO AMOS, PATRIARCH OF JERUSALEM Gregory to Amos, Bishop of Jerusalem Being confident that your Fraternity pays regard to the ordinances of the canons and the vigor of discipline, lest the falseness of one of your clerics should succeed in imposing on you so as to escape the strictness of ecclesiastical order, we have thought it right to inform you of his fault, that through your solicitude he may be subjected to the discipline from which he has fled. We understand, then, that Peter, an acolyte, whom we bad caused to serve under our son the deacon Sabinianus, our ecclesiastical representative in the royal city, has fled, and resorted to your Church. If this is true, let your Fraternity be at pains to secure him, and send him back hither when an opportunity occurs. But if by chance, fearing this, he shall have departed from your Church, and be lurking in various places to escape detection, order him to be diligently sought for in all your parishes, and, when found, send him back to us, as we have before said. And we desire also to notify through you that he is deprived of communion: nor let him dare to receive the mysteries of the Lord's body and blood until he shall return to us, unless by chance he should be in imminent peril of death.
EPISTLE X TO SABINIANUS, BISHOP OF JADERA Gregory to Sabinianus, etc.
As to one who perseveres in a fault punishment is rightly due, so pardon should be granted to those who return to a better mind. For, as in the former case anger against the culprit is deservedly provoked, so in the latter good- will displayed is wont to promote concord. And so, inasmuch as a recollection of the gravity of the priestly office has now withdrawn thy Fraternity from fellowship and communion with Maximus, into which thoughtlessness had before betrayed thee; and this to such an extent that thou couldest by no means allow thyself to be content with mere separation from him without also bewailing thy past transgression by betaking thyself to the retirement of a monastery, therefore doubt not that thou art received again into our favor and communion: for, as much as thy fault had before offended us, so much has thy penitence appeased us. We exhort thee, therefore, most beloved brother, that thou be instant in bestowing pastoral solicitude on the Lord's flock, and be diligently on the watch to make profit of the sheep committed to thy charge; that so the retribution of a copious reward may abound to thee in proportion as thou shalt offer multiplied fruits of thy labor at the coming of the eternal Judge. Strive then to rescue those who have fallen into sin; strive to shew the way of retracing their steps to those that go astray; strive to recall salubriously to the grace of communion those who have been deprived of communion. Let the coming back of your Charity lay on you the duty of rescuing others, and be an example of salvation; to the end that, while your anxious care shall direct the wandering steps of sheep to the folds of the chief shepherd, both they themselves may not be left exposed to the teeth of wolves, and (what is above all things to be desired.) that the compensation of condign retribution may await thee in the life eternal.
As to the cause about which you wrote to us, requesting us to guard against any clandestine proceedings against you in the royal city, let not this matter disturb your mind. For we have with all possible care given orders to our responsalis to shew himself solicitous and on his guard. And we trust in the power of our God that things are being so conducted that the opposition of no one shall avail against reason, so as in any way to trouble you or to bear hard upon you.
Furthermore, the inhabitants of the city of Epidaurus have most urgently requested us to restore to them Florentius, whom they allege to be their bishop, asserting that he was driven into exile invalidly by the mere will of the bishop Natalis. And so, if your Fraternity has any knowledge of his case, please to inform us accurately by letter. But, if so far you have no knowledge of it, make enquiry, and report to us, that we may be able, with the Lord's help, to deliberate with full knowledge before us as to what should be determined concerning him. In the month of February, first Indiction.
EPISTLE XIII TO COLUMBUS Gregory to Columbus, Bishop of Numidia How we may presume on your Charity we gather from the disposition of our own mind with regard to you. Nor do we think that you love the Apostolic See otherwise than as it loves you. Whence it must needs be that we should more peculiarly commend those whom we know to be, as they should be, devoted in the Church of the blessed Peter, Prince of the apostles, to you whose life the action as well as the dignity of a priest adorns, and of whose sincerity we already hold proof from past experience.
As to our brother, therefore, and fellow-bishop Paul, the bearer of these presents, with what billows and adversities he is tossed in your parts he tells us is not unknown to your Holiness. And seeing that he asserts that the complaints against him which you have told us have come to your ears are not true, but raised against him at the instigation of his adversaries, and that he trusts to be able by the help of the Lord to surmount them all, with the truth to support him and with you to take cognizance, we exhort you, most beloved brother, that, in whatever points considerations of justice are clearly on his side, you afford him becomingly the hand of succor, and aid him with priestly sympathy. Let, then, no circumstance, no influence of any persons, deflect you from studious regard to equity. But, leaning on the Lord's precepts, set at naught whatever is opposed to rectitude. In defending one party or the other insist constantly on justice. Shrink not from incurring ill-will, if such there be, in behalf of truth; that thou mayest find in the advent of our Redeemer b so much the greater fruit of reward as, not neglecting His commands, thou shalt have devoted thyself to the countenance and defense of justice. In the month of March, first Indiction.
EPISTLE XIV TO BONIFACE, FIRST GUARDIAN (Defensorem) Gregory to Boniface concerning the privileges of Guardians Those who labor faithfully in the interests of the Church should receive the benefit of suitable remuneration, so that both we may be seen to have made a worthy return for their services, and they may shew themselves the more useful for the favor of the solace granted them. Seeing, then, that those who hold the office of Guardians are known to labor in the causes of the Church and in the service of the pontiffs, we have thought fit that they should enjoy the following prerogatives, granted to them for recompense; — appointing that, as in the school (schola) of notaries and subdeacons, through the indulgence of pontiffs long ago, there have been constituted regionarii, so also among the Guardians seven who may have commended themselves by proved utility shall be distinguished by the dignity of regionarii. And we appoint that these, in the absence of the pontiff, shall have leave to sit anywhere in any assembly of clergy, and enjoy in all respects the privileges of their dignity. Furthermore, if any one, attaining to this position of priority, should by any chance live in another province for his own advantage, he must needs still occupy in all respects his place of priority, so that he may be the chief of all the guardians, as being one who, even before he obtained his position of priority, had not ceased by assiduous personal attention to devote himself to the interests of the Church and the service of the pontiff. These decrees, then, by us constituted, which have been ordained for the privileges and constitution of Guardians, we appoint to be kept in perpetual force and irrefragably; — whether such things as we have decreed in writing, or such as are seen to have been ordained in our presence: and we decree also that they shall not be upset or changed in whole or in part on any occasion whatever by any of the pontiffs. For it is a very harsh proceeding, and especially contrary to good conduct in priests, that any one should endeavor, under any manner of excuse, to rescind what has been well ordained, and also by his example to teach others to dissolve his own constitutions after his own time The mouth of April, first Indiction.
EPISTLE XV TO MARINIANUS, BISHOP OF RAVENNA Gregory to Marinianus, etc.
How necessary it is to provide for the quiet of monasteries, and to take measures for their perpetual security, you are aware from the office you formerly filled in government of a monastery. And so, seeing that we have learnt how the monastery of the blessed John and Stephen in the city of Classis, over which our common son, the abbot Claudius, is known to preside, has suffered many prejudices and grievances from your predecessors, it is right that the provision of your Fraternity should make salutary arrangements for the quiet of its inmates in future; to the end that living there in the service of God, His grace also assisting them, they may persevere with free mind. But lest, owing to the custom which ought rather to be amended, any one at any time should presume to cause any annoyance there, it is necessary that the points which we have taken care to enumerate below be so guarded by the careful attention of your Fraternity that no occasion of causing them disquiet may possibly be found in future. Let no one, then, any more dare, by any kind of inquisition whatever, to diminish anything from the revenues or charters of the aforesaid monastery, or of any place that in any manner whatever pertains to it, or to attempt any kind of usurpations or stratagems. But if perchance any matter of dispute should arise between the Church of Ravenna and the aforesaid monastery, and it cannot be settled amicably, let it be concluded without voluntary delay before men who fear God chosen by the parties, oath being made upon the most holy Gospels. Further, on the death of an abbot, let not a stranger be ordained, but one whom the congregation may choose of its own free will for itself from the same congregation, and who shall have been chosen without any fraud or venality. But, if they should be unable to find a suitable person among themselves, let them in like manner wisely choose for themselves for ordination one from some other monastery. And, when an abbot comes, let no person whatever on any occasion whatever be put over him in his own monastery, unless perchance in the case (which God forbid) of crimes which are shewn to be punishable by the sacred canons. This rule also must be no, less carefully observed; that against the will of the abbot of such monastery monks be not removed thence for furnishing other monasteries, or for sacred orders, or for any clerical office. But in cases of there being monks in abundance, sufficient for celebrating praises to God and for satisfying the requirements of monasteries, let the abbot offer with devotion of those who are to spare, such as he may be able to find worthy in the sight of God. But if, while having a sufficient number he should refuse to give any, then let the bishop of Ravenna take of such as are to spare for furnishing other monasteries. Nevertheless, let no one be taken out thence for an ecclesiastical office, except such as the abbot of the place, on having notice given him, may offer of his own accord, Whosoever also from the aforesaid monastery shall have attained to any ecclesiastical order, let him thenceforth have neither any power there nor leave to dwell there.
It is to be observed also that no schedule of the property and charters of this monastery must be made by ecclesiastics, if ever circumstances require one: but let the abbot of the place with other abbots make an inventory of the property.
Further, as often as the abbot may perchance wish to go or send to the Roman pontiff in the interest of his monastery, let him have entire liberty to do so.
Furthermore, though the visits of bishops should be looked for with desire by monasteries, yet, seeing that it has been reported to us that the aforesaid monastery in the times of your predecessor was burdened by occasion of entertainment, it is right that your Holiness should regulate this in a becoming manner, so that the prelate of the city may have access to the monastery as often as he pleases for the sake of visiting and exhorting. But let the bishop so fulfill the office of charity there that the monastery incur not any burden. Now the aforesaid abbot not only does not fear your Fraternity's frequent access to the monastery, but even longingly desires it, knowing that it is quite impossible that the substance of the monastery should be burdened through you, Given in the month of April, first Indiction.
EPISTLE XVH TO MAURENTIUS Gregory to Maurentius, magister militum My most beloved son, Cyprian the deacon, had pleased me much by his return to me, if his whole self had returned to me. But now that your Glory bus stayed in Sicily, I know most certainly that he has returned indeed in body, but in mind has remained in Sicily. Yet, in saying this, I rejoice with you for your quiet as much as I groan for my own occupations. And to this I earnestly exhort you, that, if the pleasant savor of inward sweetness has touched the palate of your heart, your mind be so rapt within itself that all which sounds without, all that delights without, may be distasteful. Moreover I commend you for avoiding concourses of men, seeing that a mind which desires to be renewed in God through the grace of compunction often relapses into its old state through evil conversation and words. I have sought for some to join you in a society for sacred reading, but have found no one, and I exceedingly lament the scarcity of what is good. And though I, a sinner, am very much occupied, yet, if you should wish to come to the threshold of the blessed apostle Peter, you will be able to have me as a close associate in the study of Holy Writ. May Almighty God keep you under His heavenly protection, and grant you to remain defended against the snares of the ancient foe.
EPISTLE XVin TO AGNELLUS, BISHOP OF TERRACINA Gregory to Agnellus, etc.
It has come to our ears — a thing shocking to be told — that some in your parts worship trees, and perpetrate many other unlawful things contrary to the Christian faith. And we wonder why your Fraternity has delayed correcting this by strict punishment. On this account we exhort you by this present writing to cause these persons to be sought out by diligent enquiry, and such vengeance to be executed on them that both God may be pacified and their punishment may be an example of rebuke to others.
We have written also to Mourns the Viscount that he should afford aid to your Fraternity in this matter, that so you may be unable to find any excuse for nor apprehending them. Further, as we find that many excuse themselves from keeping watch over the walls, let your Fraternity be careful to suffer no man, either under the name of our or your Church, or under any other pretext, to be exempted from keeping watch: but let all generally be compelled, to the end that, while all keep watch, the custody of the city may, by the help of the Lord, be the better provided for.
EPISTLE XX TO MARINIANUS, BISHOP OF RAVENNA Gregory to Marinianus, etc.
John, the bearer of these presents, complains that his wife, flying from the molestations of one George, has long been residing within venerable precincts, and has so far met with no assistance. Since she asserts that there is a dispute about her condition, and has asked that it should be commended to your Fraternity, we hereby exhort you that you afford your protection to this woman, and permit her not to be in any way aggrieved by any one unreasonably. But if the question about her station still continues, let it be your care that, without any oppression, and in a legal manner, it may be submitted for judgment; so that when, after ascertainment of the truth, what is agreeable to the order of law has been determined, neither party may complain of having suffered wrong. The month of May, first Indiction.
EPISTLE XXI TO JOHN, BISHOP OF SYRACUSE Gregory to John, etc.
Felix, the bearer of these presents, has complained to us that, being born of Christian parents, he was given (i.e. as a slave) by a certain Christian to a Samaraean, which is an atrocious thing to be said. And, though neither order of law nor reverence for religion allow men of such like superstition in any way whatever to possess Christian slaves, yet he asserts that he remained for eighteen years in that man's service. But he says that, when your predecessor Maximianus of holy memory became aware of the fact, he was freed by him, moved, as was becoming, by priestly zeal, from the service of that Samaraean. But, inasmuch as the son of the said Samaraean is said after five years to have become a Christian, and certain persons are trying to reclaim the aforesaid Felix, according to his own account, to his service, let your Holiness enquire diligently into the facts that we have been informed of, and, if they should be found true, study to protect him, and allow him on no pretext whatever to be aggrieved by any one, seeing that, while the laws plainly forbid slaves of that superstitious sect who are before their masters in coming to the faith being reclaimed to their service, how much more ought not this man — born of Christian parents, and a Christian from his childhood — to be subjected m any wise to this contention; especially as neither could be the slave of that other man's father, who it is clear was rather liable to punishment by law for his wicked presumption? And so, as we have said, let the defense of your Holiness so protect him reasonably that no one may be at liberty, under any pretense whatever, in any degree to afflict him.
EPISTLE XXH TO RUSTICIANA, PATRICIAN Gregory to Rusticiana, etc.
I remember having before now written to your Excellency, and repeatedly urged you to lose no time in revisiting the thresholds of the blessed Peter, Prince of the apostles. And what means your so great delight in the city of Constantinople, and your oblivion of the city of Rome, I know not. I have not so far been thought worthy of getting any information from you on this head. For how far it might be of advantage to your soul for reaping the rewards of eternal life, and how far it would suit also in all respects your glorious daughter, the lady Eusebia, this we fully give our attention to, and you may no less fully consider. But, if you enquire of my son Peter, your servant, whom I have found to be wise beyond his age and to be studying to attain ripeness, you will find how great is the love towards your Excellency of air who dwell here, and how great their desire to be thought worthy of seeing you again. And if, the Lord teaching us, we are admonished in Holy Writ that we should love even our enemies, we ought to consider how wrong it is to shew no love even to those who love us. But, if haply we are said to be loved, we know most certainly that no one can have affection for those whom he does not wish to see. If, however, you are afraid of the swords and wars of Italy, you should attentively observe how great is the protection of the blessed Peter, Prince of the apostles, in this city, wherein, without a large force of people, and without military aid, we are preserved under God for so many years among swords. This we say, because we love. But may Almighty God grant whatever He sees to be of advantage to your soul for ever, and to the renown of your house at the present time.
The ten pounds of gold which your Excellency has sent for the redemption of captives I have received at the hands of my aforesaid son. But I pray that the heavenly grace which granted to you that you should give them for your soul's reward may also grant to me to dispense them without any contagion of sin; lest we should be stained by that whereby you wipe away sins. May Almighty God, who looks upon the weakness of your body and your pilgrimage, comfort you ever by His grace, and by the life and health of my most sweet son the Lord Strategius; that so He may nurture him both for you through many years and for Himself through eternity, and may both replenish you and all your house with present good and grant you to have grace from above. We further beg that the glorious Lord Eudoxius may be greeted in our behalf.
EPISTLE XXin TO FANTINUS, GUARDIAN (Defensorem) Gregory to Fantinus, etc.
From the information of the lady abbess of the monastery of Saint Stephen in the territory of Agrigentum we find that many of the Jews, divine grace inspiring them, wish to be converted to the Christian faith; but that it is necessary for some one to go thither by our command. Accordingly we enjoin thee, in virtue of the authority hereby given thee, that, putting aside every excuse, thou make haste to go to the aforesaid place, and with the favor of God aid their desire by thy exhortations. If, however, it seems long and dreary for them to look forward to the Paschal solemnity, and thou findest them anxious for baptism now, then lest long delay should possibly change their minds (which God forbid), speak thou with our brother the bishop of that place, that, penitence and abstinence having been prescribed them for forty days, he may baptize them under the protection of the mercy of Almighty God on a Lord's day, or on any very noted festival that may chance to occur; since the character of the present time too, on account of impending calamity, impels us not to defer the fulfillment of their desires by any procrastination. Further, whomsoever of them thou ascertainest to be poor and without sufficient means for buying vestments for themselves, we desire thee to supply with vestments for their baptism; and know that the price that thou mayest give for them is to be charged in thy accounts. But, if they should choose to wait for the holy season of Easter, speak again with the bishop, that they may for the present become catechumens, and that he may go to them frequently, and pay careful attention to them, and kindle their minds by the admonition of his exhortations, so that the more distant the expected festival is, the more may they prepare themselves and with fervent desire look forward to it.
Furthermore, let it be thy care to enquire with all zeal and diligence whether the above-named monastery over which the aforesaid lady presides has sufficient means, or whether it suffers any need. And whatever thou mayest truly ascertain, as well as what is done with respect to those who desire to be baptized, make haste to inform us in full. The Month of June, first Indiction.
EPISTLE XXIV TO SABINIANUS, BISHOP OF JADERA Gregory to Sabinianus, etc.
I am well delighted in thy sincerity, dearest brother, knowing how, with the discrimination of a careful judgment, it both obeys where obedience is due and resists where resistance is due with priestly zeal. For with what alacrity of devotion thou hast submitted to what we enjoined for the fault of thy past transgression is disclosed to us by the contents of the letters which thou hast sent to us by the bearer of these presents. For indeed my beloved brother could not take it otherwise than as it was enjoined by one who loves him. Hence I trust in the compassion of Almighty God that His grace so protects thee that, having been thus absolved also from other sins, thou mayest rejoice in having wholesomely obeyed. But as to what thy Charity has signified about being distressed by the jealousy of the excommunicated prevaricator Maximus, thou oughtest not to be disturbed; but it becomes thee by patiently enduring to bear up against the billows that swell vainly to some small degree, and by the virtue of perseverance to subdue the foaming of the waves. For patience knows how to smooth what is rough, and constancy to overcome fierceness. Let not, then, adversity deject your spirits, but inflame them. Let priestly vigor shew thee in all things the more bold. For this is a true evidence of truth, for one to exhibit himself as all the readier in hard circumstances, and all the braver in such as are adverse. Wherefore, that no blow may avail to upset the firmness of thy rectitude from its good determination, plant, as thou hast begun to do, the steps of thy soul on the solidity of that rock on which thou knowest that our Redeemer has rounded the Church throughout the world, that so the right footsteps of a sincere heart may not stumble on a devious way.
As to the things about which thou hast written, or which the bearer of these presents has explained in our presence, do not suppose that we are neglecting them: we are very carefully considering them.
Further, we have already, both before and now, given accurate information about everything to our most beloved son the deacon Anatolius; exhorting him to lose no time, with the aid of our Creator, in acting strictly and zealously in whatever pertains to the advantage and quiet of your Charity and of your sons. And so let not sorrow affect your Fraternity, nor the enmity of any one whatever afflict you. For, with the assistance of Divine Grace, we trust that it will not be long before the presumption of the aforesaid excommunicated prevaricator will be more strictly repressed, and your quiet, as you desire, arrive. We have also by no means omitted to write about his perverseness to our most excellent son the Exarch, who is anxious to commend him to us.
As to the presbyter about whom thy Fraternity has consulted us through the representation of the bearer of these presents, know that after his lapse be cannot by any means remain in, or be restored to, his sacred order. Still be ought to be somewhat mildly dealt with, inasmuch as he is said to have readily confessed his fault.
Furthermore, this same bearer spoke at the same time of certain privileges of your Church granted by our predecessors.