Gregory to Constantius, Bishop of Mediolanum (Milan).
On receiving the letters of your Fraternity I returned great thanks to Almighty God, that I was counted worthy to be refreshed by the celebration of your ordination. Truly that all, by the gift of God, with one accord concurred in your election, is a fact which thy Fraternity ought with the utmost consideration to estimate, since, after God, you are greatly indebted to those who with so submissive a disposition desired you to be preferred before themselves.
It becomes you, therefore, with priestly benignity to respond to their behaviour, and with kind sympathy to attend to their needs. If perchance there are any faults in any of them, rebuke these with well-considered reproofs, so that your very priestly indignation be mingled with a savour of sweetness, and that so you may be loved by your subjects even when you are greatly feared. Such conduct will also induce great reverence for your person in their judgment; since, as hasty and habitual rage is despised, so discriminate indignation against faults for the most part becomes the formidable in proportion as it has been slow.
Further, John our subdeacon, who has returned, has reported many good things of you as to which we beseech Almighty God Himself to fulfil what He has begun; to the end that He may shew thee to have advanced in good inwardly and outwardly both now among men and hereafter among the angels.
Moreover, we have sent thee, according to custom, a pallium to be used in the sacred solemnities of mass. But I beg you, when you receive it, to vindicate its dignity and its meaning by humility.
Epistle II. To Constantius, Bishop.
Gregory to Constantius, Bishop of Mediolanum.
My most beloved son, the deacon Boniface, has conveyed to me certain private information through thy Fraternity's letter; namely that three bishops, having sought out rather than found an occasion, have separated themselves from the pious communion of your Fraternity, saying that you have assented to the condemnation of the Three Chaptershyperlink , and have given a securityhyperlink . And, indeed, whether there has been any mention made of the Three Chapters in any word or writing whatever thy Fraternity remembers well; although thy Fraternity's predecessor, Laurentius, did send forth a most strict security to the Apostolic See, to which most noble men in legitimate number subscribed; among whom I also, at that time holding the praetorship of the city, likewise subscribed; since after such a schism had taken place about nothing, it was right that the Apostolic See should take heed, with the view of guarding in all respects the unity of the Universal Church in the minds of priests. But as to its being said that our daughter, Queen Theodelinda, after hearing this news, has withdrawn herself from thy communion, it is for all reasons evident that, though she has been seduced to some little extent by the words of bad men, yet, on the arrival of Hippolytus the notary, and John the abbot, she will seek in all ways the communion of your Fraternityhyperlink . To her also I have addressed a letterhyperlink , which I beg your Fraternity to trans- mit to her without delay. Further, with regard to the bishops who appear to have separated themselves, I have written another letter,which when you have caused to be shewn to them, I doubt not that they will repent of thesuperstition of their pride before thy Fraternity.
Furthermore, you have accurately and briefly informed me of what has been done, whether by King Agohyperlink or by the Kings of the Franks. I beg your Fraternity to make known to me in all ways what you have so far ascertained. But, if you should see that Ago, King of the Lombards, is doing nothing with the Patricianhyperlink , promise him on our part that I am prepared to give attention to his case, if he should be willing to arrange anything with the republic advantageously.
Epistle III. To Constantius, Bishop.
Gregory to Constantius, Bishop of Mediolanum.
It has come to my knowledge that certain bishops of your diocese, seeking out rather than finding an occasion, have attempted to sever themselves from the unity of your Fraternity, saying that thou hadst given a securityhyperlink at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not knowhow I am accustomed to trust thy Fraternity even without security. For if there had been need for anything of the kind, your mere word of mouth could have been trusted. I, however, do not recollect any mention between us of the three Chapters either in word or in writing. But as for them, if they soon return from their error, they should be spared, because, according to the saying of the Apostle Paul, They understand neither what they say nor where of they affirm (1 Tim. i. 7). For we, truth guiding us and our conscience bearing witness, declare that we keep the faith of the holy synod of Chalcedon in all respects inviolate, and venture not to add anything to, or to subtract anything from, its definitionhyperlink . But, if any one would fain take upon himself to think anything, either more or less, contrary to it, and to the faith of this same synod, we anathematize him without any hesitation, and decree him to be alien from the bosom of Mother Church. Any one, therefore, whom this my confession does not bring to a right mind, no longer loves the synod of Chalcedon, but hates the bosom of Mother Church. If then those who appear to have been thus dating have presumed thus to speak in zeal of soul, it remains for them, having received this satisfaction, to return to the unity of thy Fraternity, and not divide themselves from the body of Christ, which is the holy universal Church.
Epistle IV. To Queen Theodelinda.
Gregory to Theodelinda, Queen of the Lombardshyperlink .
It has come to our knowledge by the report of certain persons that your Glory has been led on bysome bishops even to such an offence against holy Church as to withdraw yourself from the communion of Catholic unanimity. Now the more we sincerely love you, the more seriously are we distressed about you, that you believe unskilled and foolish men, who not only do not know what they talk about, but can hardly understand what they have heard.
For they say that in the times of Justinian of pious memory, some things were ordained contrary to the council of Chalcedon; and, while they neither read themselves nor believe those who do, they remain in the same error which they themselves reigned to themselves concerning us. For we, our conscience bearing witness, declare that nothing was altered,nothing violated, with respect to the faith of this same holy council of Chalcedon; but that whatever was done in the times of the aforesaid Justinian was so done that the faith of the council of Chalcedon should in no respect be disturbed. Further, if any one presumes to speak or think anything contrary to the faith of the said synod, we detest his opinion, with interposition of anathema. Since then you know the integrity of our faith under the attestation of our conscience, it remains that you should never separate yourself from the communion of the Catholic Church, lest all those tears of yours, and all those good works should come to nothing, if they are found alien from the true faith. It therefore becomes your Glory to send a communication with all speed to my most reverend brother and fellow-bishop Constantius, of whose faith, as well as his life, I have long been well assured, and to signify by your letters addressed to him how kindly you have accepted his ordination, and that you are in no way separated from the communion of his Church; although I think that what I say on this subject is superfluous: for, though there has been some degree of doubtfulness in your mind, I think that it has been removed from your heart on the arrival of my son John the abbot, and Hippolytus the notary.
Epistle V. To Boniface, Bishop.
Gregory to Boniface, Bishop of Regium (Reii).
It is a shame for priests to be admonished about matters of divine worship. For they are then to their disgrace required to do what they ought themselves to require to be done. Yet lest, as I do not suppose, thy Fraternity should neglect in any respect the things that pertain to the work of God, we have thought fit to exhort thee specially on this very head. We therefore admonish thee that the clergyof the city of Regium be to no extent released by the indulgence of thy Fraternityin duties demanded by their office. But in the things that pertain to God let them be most instantly and most earnestly compelled. We desire thee also to study the reputationof the aforesaid clergy, that nothing bad, nothing that at all contravenes ecclesiastical discipline, be heard of them; seeing that it is to its adornment, not to foulness of deeds, that their office appertains. Further, we decree that what we determined in the case of the Sicilians be observed by thy subdeaconshyperlink ; nor mayest thou suffer this our decision to be infringed by the contumacy or temerity of any one whatever; that so, as we believe will be the case, all that has been said above being most strictly kept in force by thee, thou mayest neither prove a transgressor of our admonition, nor be accused as guilty of remissness in the order of pastoral rule which has been committed to thee.
Epistle VI. To Cyprian, Deacon.
Gregory to Cyprian, Deacon and Rector of Sicily.
It has been reported to us that a native of the province of Lucania, Petronilla by name, was convertedhyperlink through the exhortation of the bishop Agnellus, and that all her property, though she had it in her own power, she nevertheless bestowed on the monastery which she entered even by a special deed of gift: also that the aforesaid bishop died leaving half of his substance to one Agnellus, his son, who is said to be a notary of our Church, and half to the said monastery. But, when they had fled for refuge to Sicily because of the calamity impending on Italy, the above-named Agnellus is said to have corrupted her morals and defiled her, and, finding her with child, to have seduced her from the monastery, and to have taken away with her all her be longings, both those that had been her own and such as she might have had given her by his own father, and that, after perpetrating such and so great a crime, he claims these things as his own. We therefore exhort thy Love to cause the aforesaid man, and the above-named woman, to be summarily brought before thee, and to institute a most thorough enquiry into the case. And, if thou shouldest find it to be as reported to us, determine an affair defiled by so many iniquities with the utmost severity of expurgation; to the end that both strict retribution may overtake the above-named man, who has regarded neither his own nor her condition, and that, she having been first punished and consigned to a monastery under penance, all the property that had been taken away from the oft above-named place, with all its fruits and accessions, may be restored.
Epistle VII. To Gennadius, Patrician.
Gregory to Gennadius, Patrician and Exarch of Africa.
We are well assured that the mind of your religious Excellency is inflamed with zeal of divine love against those things especially which are done in unseemly wise in the churches. We therefore the more gladly impose on you the correction of faults in ecclesiastical cases as we have confidence in the bent of your pious disposition. Be it known, then, to your Excellence that it has been reported to us by some who have come to us from the African parts that many things are being committed in the council of Numidia contrary to the way of the Fathers and the ordinances of the canons. And, being unable to bear any longer the frequent complaints that have reached us about such things, we committed them to be enquired into to our brother and fellow-bishop Columbushyperlink , of whose gravity his very reputation, which is spread abroad, now allows us not to doubt. Wherefore, greeting you with fatherly affection, we exhort your Excellence that in all things pertaining to ecclesiastical discipline you should lend him the support of your assistance, lest, if what is done amiss should not be enquired into anti visited, it should grow with greater license into future excesses through precedent of long continuance. Know moreover, most excellent son, that if you seek victories, and are dealing for the security of the province committed to you, nothing will avail you more for this end than being zealous in restraining as far as possible the lives of priests and the intestine wars of Churches.
Epistle VIII. To Januarius, Bishop.
Gregory to Januarius, Bishop of Caralis (Cagliari).
We think indeed that thy position may in itself be enough to compel thee to be instant in the fulfilment of pious duties. But, lest remissness of any kind should intervene to abate thy zeal, we have thought it right to exhort thee especially with regard to them. Now it has come to our knowledge that your Stephen, when departing this life, by his last will and testament directed a monastery to be founded. But it is said that his desire is so far un-accomplished owing to the delay of the honourable lady Theodosia, his heiress. Wherefore we exhort thy Fraternity to pay the utmost attention to this matter, and admonish the above-named lady, to the end that within a year's space she may establish a monastery as has been directed, and construct everything without dispute according to the will of the departed. But if she should put off the completion of the design out of negligence or artfulness (as, for instance, if she is unable tofound it in the place that had been appointed, and it is thought fit that it be placed elsewhere, and the matter is neglected through the intervening delay), then we desire that it be built by the diligence of thy Fraternity, and that, all things being set in order, the effects and revenues that have been left be appropriated by thee to this venerable place. For so thou wilt both escape condemnation for remissness before the awful Judge, and, in accordance with our most religious laws, wilt be accomplishing with episcopal zeal the pious wishes of the departed, which had been disregardedhyperlink .
Epistle IX. To Januarius, Bishop.
Gregory to Januarius, Bishop of Caralis (Cagliari).
Pastoral zeal ought indeed in itself to have sufficiently instigated thee, even without oar aid, to protect profitably and providently the flock of which thou hast taken charge, and to preserve it with diligent circumspection from the cunning devices of enemies. But, since we have found that thy Charity needs also the written word of our authority for the aug mentation of thy firmness, it is necessary for us, by the exhortation of brotherly love, to strengthen thy faltering disposition towards the earnestness of religious activity.
Now it has come to our knowledge that thou art remiss in thy guardianship of the monasteries of the handmaidens of God situated in Sardinia; and, though it had been prudentlyarranged by thy predecessors that certain approved men of the clergy should have the charge of attending to their needs, this has now been so entirely neglected that women specially dedicated to God are compelled to go in person among public functionaries about tributes and other liabilities, and are under the necessity of running to and fro through villages and farms for making up their taxes, and of mixing themselves unsuitably in business which belongs to men. This evil let thy Fraternity remove by an easy correction; thatis, by carefully deputing one man of approved life and manners, and o such age and position as to give rise to no evil suspicion of him, who may, with the fear of God, so assist the inmates of these monasteries that they may no longer be allowed to wander, against rule, for any cause whatever, private or public, beyond their venerable precincts; but that whatever has to be done in their behalf may be transacted reasonably by him whom you shall depute. But let the nuns themselves, rendering praises to God and confining themselves to their monasteries, no longer suggest any evil suspicion to the minds of the faithful. But if any one of them, either through former license, or through an evil custom of impunity, has been seduced, or should in future be led, into the gulph of adulterous lapse, we will that, after enduring the severity of adequate punishment, she be consigned for penance to some other stricter monastery of virgins, that she may there give herself to prayers and fastings, and profit herself by penitence, and afford an example of the more rigorous kind of discipline, such as may inspire fear in others. Further, let any one who may be detected in any iniquity with women of this class be deprived of communion, if he be a layman; but, if he be a cleric, let him also be removed from his office, and thrust into a monastery for his ever to be deplored excesses.
We also desire thee to hold councils of bishops twice in the year, as is said to have been the custom of thy province, as well as being ordered by the authority of the sacred canons; that, if any among them be of moral character inconsistent with his profession, he may be convicted by the friendly rebuke of his brethren, and also that measures may be taken with paternal circumspection for the security of the flock committed to him, and for the well-being of souls. It has come to our knowledge also that male and female slaves of Jews, who have fled for refuge to the Church on account of their faith, are either restored to their unbelieving masters, or paid for according to their value in lieu of being restored. We exhort therefore that thou by no means allow so bad a custom to continue; but that whosoever being a slave to Jews, shall have fled for refuge to venerable places, thou suffer him not in any degree to sustain prejudice. But, whether he had been a Christian before, or been baptized now, let him be supported in his claim for freedom, without any loss to the poor, by the patronage of ecclesiastical compassion.
Let not bishops presume to sign baptized infants a second time on the forehead with chrism; but let the presbyters anoint those who are to be baptized on the breast, that the bishops may afterwards anoint them on the foreheadhyperlink .
With regard also to founding monasteries, which divers persons have ordered to be built, if thou perceivest that any persons to whom the charge has been assigned put it off on unjust pretexts, we desire thee to insist sagaciously according to what the laws enjoin, lest (as God forbid should be the case) the pious retentions of the departed should be frustrated through thy neglect. Further, as to the monastery which Peter is said to have formerly ordered to be constructed in his house, we have seen fit that thy Fraternity should make accurate enquiry into the amount of the revenues there. And in case of there being a suitable provision, when all diminutions of the property and what is said to have been dispersed have been recovered, let the monastery with all diligence and without any delay be founded. But, if the means are insufficient or detrimentalhyperlink , we desire thee, after closely investigating everything as has been commanded, to send a report to us, that we may know how to deliberate with the Lord's help with regard to its construction. Let, then, thy Fraternity give wise attention to all the points above referred to, so as neither to be found to have transgressed the tenour of our admonitions nor to stand liable to divine judgment for too little zeal in thy pastoral office.
Epistle X. To All the Bishops of Dalmatia.
Gregory to all the bishops through Dalmatiahyperlink .
It behoved your Fraternity, having the eyes of the flesh closed out of regard to Divine judgment, to have omitted nothing that appertains to God and to a right inclination of mind, nor to have preferred the countenance of any man whatever to the uprightness of justice. But now that your manners have been so perverted by secular concerns, that, forgettingthe whole path of the sacerdotal dignity that is yours, and all sense of heavenly fear, you study to accomplish what may please yourselves and not God, we have held it necessary to send you these specially strict written orders, whereby, with the authority of the blessed Peter, Prince of the apostles, we enjoin that you presume not to lay hands on any one whatever in the city of Salona, so far as regards ordination to episcopacy, without our consent and permission; nor to ordain any one in the same city otherwise than as we have said.
But if, either of your own accord, or under compulsion from any one whatever, you should presume or attempt to do anything contrary to this injunction, we shall decree you to be deprived of participation of the Lord's body and blood, that so your very handling of the business, or your very inclination to transgress our order, may cut you off from the sacred mysteries, and no one may be accounted a bishop whom you may ordain. For we wish no one to be rashly ordained whose life can be found fault with. And so, if the deacon Honoratus is shewn to be unworthy, we desire that a report may be sent us of the life and manners of him who may be elected, that whatever is to be done in this matter we may allow to be carried out salubriously with our consent.
For we trust in Almighty God that, as far as in us lies, we may never suffer to be done what may damage our soul; never what may damage your Church. But, if the voluntary consent of all should so fix on one person that by the favour of God he may be proved worthy, and there should be no one to dissent from his being ordained, we wish him to be consecrated by you in this same church of Salona under the license granted in this present epistle; excepting notwithstanding the person of Maximus, about whom many evil reports have reached us: and, unless he desists from coveting the higher order, it remains, as I think, that after full enquiry, he should be deprived also of the very office which he now holds.
Epistle XI. To Maximianus, Bishop.
Gregory to Maximianus, Bishop of Syracuse.
It had indeed been committed to thy Fraternity long ago by our authority to correct in our stead any excesses or unseemly proceedings that there might be in the Church and other venerable places of Sicilyhyperlink . But, seeing that a complaint has reached us of some things having been so far neglected, we have thought it fit that thy Fraternity should again be specially stirred up to correct them.
For we learn that in the case of revenues of Churches that have been newly acquired the canonical disposition of their fourth parts does not prevailhyperlink , but that the bishops of the several places distribute a fourth part of the ancient revenues only, retaining for their own use those that have been recently acquired. Wherefore let thy Fraternity make haste actively to correct this evil custom that has crept in, so that, whether in the case of former revenues or of such as have accrued now ormay accrue, the fourth parts may be dispensedaccording to the canonical distribution ofthem. For it is unseemly that one and thesame substance of the Church should be rated,as it were, under two different laws, namely, that of usurpation and that of the canons.
Permit not presbyters, deacons, and other clerks of whatever order, who serve churches, to be abbots of monasteries; but let them either, giving up clerical duties, be advanced to the monastic order, or, if they should decide to remain in the position of abbot, let them by no means be allowed to have clerical employment. For it is very unsuitable that, if one cannot fulfil the duties of either of these positions with diligence proportional to its importance, any one should be judged fit for both, and that so the ecclesiastical order should impede the monastic life, and in torn the rule of monasticism impede ecclesiastical utility. Of this thing also we have taken thought to warn thy Charity; that, if any oneof the bishops should depart this life, or (which God forbid) should be removed for his transgressions, the hierarchs and all the chief of the clergy being assembled, and in thy presence making an inventory of the property of the Church, all that is found should be accurately described, and nothing should be taken away in kind, or in any other way whatever, from the property of the Church, as is said to have been done formerly, as though in return for the trouble of making the inventories. For we desire all that pertains to the protection of what belongs to the poorto be so executed that in their affairs noopportunity may be left for the venality of self-interested men.
Let visitors of churches, and their clerks who with them are at trouble in parishes that are not of their own city, receive according to thy appointment some subsidy for their labour. For it is just that they should get payment in the places where they are found to lend their services.
We most strongly forbid young women to be made abbesses. Let thy Fraternity, there fore, permit no bishop to veil any but a sexagenarian virgin, whose age and character may demand this being done; that so, this as well as the above-named points being set right with the Lord's help by the urgency of thy strict requirement, thou mayest hasten to bind up again with canonical ties the long loosened state of venerable things, and also that divine affairs may be arranged, not by the incongruous wills of men, but with adequate strictness. The month of October, Indiction 12.
Epistle XV to Januarius, Bishop.
Gregory to Januarius, Bishop of Caralis (Cagliari).
Theodosia, a religious lady, being desirous of carrying out the intention of her late hus band Stephen by the building of a monasteryhyperlink , has begged us to transmit our letters to your Fraternity, whereby, through our commendation, she may the more tea lily be counted worthy of your aid. She asserts that her husband had given directions for the monastery to be constructed on the farm called Piscenas, which has come into the possession of the guest-house (Xenodachii) of the late bishop Thomas. Now, though the possessor of the property would allow her to found it on land that is not her own, yet seeing that the Lord with reason objectshyperlink , we have thought it right to agree to her petition; which is that she should, with the Lord's help, construct a monastery for handmaidens of God in a house belonging to herself, which she asserts that she has at Caralis. But, since she says that the aforesaid house is burdened by guests and visitors, we exhort thy Fraternity to take pains to assist her in all ways, and lend the aid of thy protection to her devotion, so that thy assistance and assiduity may make thee partaker of the reward of her departed husband's earnestness and her own. As to the relics which she requests may be placed there, we desire that they be deposited with due reverence by thy Fraternity.
Epistle XVIII. To Maurus, Abbot.
Gregory to Maurus, &c.
The care of churches which is evidently inherent in the priestly office compels us to be so solicitous that no fault of neglect may appear with regard to them. Since, however, we have learnt that the church of Saint Pancratius, which had been committed to presbyters, has been frequently neglected, so that people coming there on the Lord's day to celebrate the solemnities of mass have returned murmuring on finding no presbyter, we therefore, after mature deliberation, have determined to remove those presbyters, and with the favour of God constitute for the same church a congregation of monks in a monastery, to the end that the abbot who shall preside there may give care and attention in all respects to the aforesaid church. And we have also thought fit to put thee, Maurus, over this monastery as abbot, ordaining that the lands of the aforesaid church, and whatever may have come into its possession, or accrued from its revenues, be applied to this thy monastery, and belong to it without any diminution; but on condition whatever needs to be effected or repaired in the church above written may be so effected and repaired by thee without fail.
But lest, after the removal of the presbyters to whom this church had previously been committed, it should seem to be without provision for divine service, we therefore enjoin thee by the tenour of this authority to supply it with a peregrinehyperlink presbyter to celebrate the sacred solemnities of mass, who, nevertheless, must needs both live in thy monastery, and have from it provision for his maintenance.
But let this also above all be thy care, that there over the most sacred body of the blessed Pancratius the work of God be executed daily without fail. These things, then, which by the tenour of this precept we depute thee to do, we will that not only thou perform, but that they be also so observed and fulfilled for ever by those who shall succeed thee in thy office and place, that there may be no possibility henceforth of neglect being found in the aforesaid church.
Epistle XX. To Maximus, Pretender (Proesumptorem)hyperlink .
Gregory to Maximus, Pretender in Salona. Though the merits of any one's life were in other respects such as to offer no impediment to his ordination to priestly offices, yet the crime of canvassing in itself is condemned by the severest strictness of the canons. Now we have been informed that thou, having either obtained surreptitiously, or pretended, an order from the most pious princes, hast forced thy way to the order of priesthoodhyperlink , which is of all men to be venerated, while being in thy life unworthy. And this without any hesitation we believed, inasmuch as thy life and age are not unknown to us, and further, because we are not ignorant of the mind of our most serene Lord the Emperor, in that he is not accustomed to mix himself up in the causes of priests, lest he should in any way be burdened by our sins. An unheard-of wickedness is also spoken of; that, even after our interdiction, which was pronounced under pain of excommunication of thee and those who should ordain thee,it is said that thou wast brought forward by a military force, and that presbyters, deacons, and other clergy were beaten. Which proceeding we can in no wise call a consecration, since it was celebrated by excommunicated men. Since, therefore, without any precedent, thou hast violated such and so great a dignity, namely that of the priesthood, we enjoin that, until I shall have ascertained from the letters of our lords or of our responsalis, that thou wast ordained undera true and not a surreptitious order, thou and thy ordainers by no means presume to handle anything connected with the priestly office, and that you approach not the service of the holy altar till you have heard from us again. But, if you should presume to act in contravention of this order, be ye anathema from God and from the blessed Peter, Prince of the apostles, that your punishment may afford an example to other catholic churches also, through their contemplation of the judgment upon you. The month of May, Indiction 12.
Epistle XXI. To Venantius, Bishop.
Gregory to Venantius, Bishop of Luna (in Etruria).
It has reached us by the report of many that Christian slaves are detained in servitude by Jews living in the city of Lunahyperlink ; which thing has seemed to us by so much the more offensive as the sufferance of it by thy Fraternity annoys us. For it was thy duty, in respect of thy place, and in thy regard for the Christian religion, to leave no occasion for simple souls to serve Jewish superstition not through persuasion, but, in a manner, by right of authority. Wherefore we exhort thy Fraternity that, according to the course laid down by the most pious laws, no Jew be allowed to retain a Christian slave in his possession. But, if any are found in their power, let liberty be secured to them by protection under the sanction of law. But as to any that are on the property of Jews, though they be themselves free from legal obligation, yet, since they have long been attached to the cultivation of their lands as bound by the condition of their tenure, let them continue to cultivate the farms they have been accustomed to do, rendering their payments to the aforesaid persons, and performing all things that the laws require of husbandmen or natives, exceptthat no farther burden be imposed on them. But, whether any one of these should wish to remain in his servitude, or any to migrate to another place, let the latter consider with himself that he will have lost his rights as a husbandman by his own rashness, though he has got rid of his servitude by force of law. In all these things, then, we desire thee to exert thyself so wisely that neither mayest thou be a guilty pastor of a dismembered flock, nor may thy too little zeal render thee reprehensible before us.
Epistle XXIII. To Hospito, Duke of the Barbaricinihyperlink .
Gregory to Hospito, &c.
Since no one of thy race is a Christian, I hereby know that thou art better than all thy race, in that thou in it art found to be a Christian. For, while all the Barbaricini live as senseless animals, know not the true God, but adore stocks and stones, in the very fact that thou worshippest the true God thou shewest how much thou excellest them all. But carry thou out the faith which thou hast received in good deeds and words, and offer what is in thy power to Christ in whom thou believest, so as to bring to Him as many as thou canst, and cause them to be baptized, and admonish them to set their affection on eternal life. And if perchance thou canst not do this thyself, being otherwise occupied, I beg thee, with my greeting, to succour in all ways our men whom we have sent to your parts, to wit my fellow-bishop Felix, and my son, the servant of God, Cyriacushyperlink , so that in aiding their labours thou mayest shew thy devotion to Almighty God, and that He whose servants thou succourest in their good work may be a helper to thee in all good deeds. We have sent you through them a blessinghyperlink of St. Peter the apostle, which I beg you to receive, as you ought to do, kindly. The month of June, Indiction 12.
Epistle XXIV. To Zabardas, Duke of Sardinia.
Gregory to Zabardas, &c.
From the letters of my brother and fellow-bishop Felix, and of the servant of God, Cyriacus, we have learnt your Glory's good qualities. And we give great thanks to mighty God, that Sardinia has got such a duke; one who so knows how to do his duty to the republic in earthly matters as to know also how to exhibit to Almighty God dutiful regard for the heavenly country. For they have written to me that you are arranging terms of peace with the Barbaricini on such conditions as to bring these same Barbaricini to the service of Christ. On this account I rejoice exceedingly, and, should it please Almighty God, will speedily notify your gifts to our most serene princes. Do you, therefore, accomplish what you have begun, shew the devotion of your heart to Almighty God, and help to the utmost of your power those whom we have sent to your parts for the conversion of the Barbaricinihyperlink ; knowing that such works may avail much to aid you both before our earthly princes and in the eyes of the heavenly king.
Epistle XXV. To the Nobles and Proprietors in Sardinia.
Gregory to the Nobles, &c.
I have learnt from the report of my brother and fellow-bishop Felix, and my son the servant of God, Cyriacushyperlink , that nearly all of you have peasants (rusticoshyperlink ) on your estates given to idolatry. And this has made me very sorry, since I know that the guilt of subjects weighs down the life of their superiors, and that, when sin in a subject is not corrected, sentence is flung back on those who are over them. Wherefore, magnificent sons, Iexhort that with all care and all solicitude ye be zealous for your souls, and see what account you will render to Almighty God for your subjects. For indeed they have been committed to you for this end, that both they may serve for your advantage in earthly things, and you, through your care for them, may provide for their souls in the things that are eternal. If, then, they pay what they owe you, why pay you not them what you owe them? That is to say, your Greatness should assiduously admonish them, and restrain them from the error of idolatry, to the end that by their being drawn to the faith you may make Almighty God propitious to yourselves. For, lo, you observe how the end of this world is close at hand; you see that now a human, now a divine, sword rages against us: and yet you, the worshippers of the true God, behold stones adored by those who are committed to you, and are silenthyperlink . What, I pray you, will you say in the tremendous judgment, when you have received God's enemies into your power, and yet disdain to subdue them to God and recall them to Him? Wherefore, addressing you with due greeting, I beg that your Greatness would be earnestly on the watch to give yourselves to zeal for God, and hasten to inform me in your letters which of you has brought how many to Christ.If, then, haply from any cause you are unableto do this, enjoin it on our aforesaid brotherand fellow-bishop Felix, or my son Cyriacus, and afford them succour for the work of God, that so in the retribution to come you may bein a state to partake of life by so much the more as you now afford succour to a good work.
Footnotes
1 As to the schism from Rome in the province of Istria consequent on the condemnation of "The Three Chapters" by the fifth General Council, see I.16, note 3. It appears that in the adjacent province of Liguria, of which Mediolanum (Milan) was the metropolis, there was a like rejection of the fifth council on the part at least of some bishops, who had consequently declined communion with their newly-appointed Metropolitan Constantius, who was believed to have agreed formally to the condemnation of The Three Chapters.
2 Cautionem fecisse: i.e. had pledged himself to the pope by a formal document to uphold the fifth council in its condemnation of the said Chapters.
3 Theodelinda the Lombard queen was a catholic Christian, though her husband Agilulph was still an Arian. Ticinum (or Pavia), which was the residence of the Lombard Kings, was under the Metropolitan jurisdiction of Milan; and it appears that, under the influence of the dissentient bishops of the province, she too had refused to communicate with the new Metropolitan. Gregory's anticipation, expressed in what follows, that she would easily be brought round, was premature: for ten years later (a.d.603-4) we find Gregory still taking pains to overcome her scruples with regard to the fifth council. See XIV. 12.
4 Viz. Epistle 4 below. This letter, however, was not delivered to the queen by the bishop Constantius, to whom it had been sent, because of the allusion contained in it to the fifth council, which she appears to have been resolute in rejecting. The new bishop thought she would be more likely to accept him as orthodox, if it were only said that he adhered in all respects to the faith of the four previous councils, including that of Chalcedon. See below, Ep. 39. Accordingly another letter (Ep. 38), in which allusion to the fifth council was omitted, was prepared and sent in accordance with the advice of Constantius. See further, note 8, under Epistle 3.
5 I.e. Agilulph the Lombard King. The time (Indict. XII. i.e.a.d.593-4) was after he had invested Rome and returned to Pavia, and when Gregory had in vain urged Romanus Patricius, the Exarch at Ravenna, to come to terms with him. Gregory appears prepared to approach him now with a view to a separate peace with himself, which he says afterwards (see V. 36, 40) he could have made if he had been so minded. Letters bearing on the subject are V. 36, 40, 41, 42; VI. 30; IX. 4, 6, 42, 43, 98. See also Proleg. p. xxi.
6 I.e. Romanus Patricius, the Exarch.
7 Cautionem fecisse. See Ep. 2, note 2.
8 The contention of those who disapproved of the condemnation of "The Three Chapters" by the fifth council was not only that the condemnation of deceased persons was wrong as wellas useless, but also that it impugned the faith of the Council of Chalcedon. For that Council had not condemned the writers who were now condemned; and two of them, Theodoret of Cyrus and Ibas of Edessa, had even appeared before it, and been accepted as orthodox. Further, the condemnation was regarded as a concession to the Monophysites who had been condemned at Chalcedon, the writers in question having been peculiarly obnoxious to the Monophysite party. And it does appear to be the case that a main motive of the Emperor Justinian in forcing the condemnation of The Three Chapters on the Church had been to conciliate the Monophysites, and to induce them to conform. Hence Gregory's anxiety to shew that what had been done at the fifth did not touch the faith as previously defined.
9 This letter was not delivered to Theodelinda, Epistle XXXVIII. having been afterwards substituted for it. See note 4 under Ep. 2.
10 See 1. 44, p. 91; also below, Ep. 36.
11 Conversam, with the usual sense of monastic profession.
12 See II. 48, note 1.
13 For subsequent proceedings with regard to this intended monastery, see IV. 15; V. 2.
14 For the meaning of this order, and its subsequent modification, see note IV. 26.
15 The word damnosa, meaning perhaps injuriously excessive.
16 On the occasion of this Epistle, see III. 47, note 2.
17 See II. 7.
18 For the canonical rule as to the fourfold division of the Church funds, cf. Gregory's letter to Augustine, XI. 64 Responsio prima.
19 See also IV. 8, and V. 2.
20 The farm Piscenas appears to have been held by the tenure called Emphyteusis, according to which the, possessor of the land (called also Emphyteuta) was not its real owner, though on condition of his cultivating it properly and paying certain fixed dues to the owner (dominus), he had a perpetual right of possession (jus in re), which passed to his heirs, and could be sold by him to others. In the latter case, however, the dominus had the option of himself buying up the possessor's right at the price offered by the proposed purchaser, and he could object to the transference of possessio to persons unable to maintain the property in good condition. In all cases of transference, other than devolution to heirs, a fiftieth part of the purchase money, or of the value of the property, was also payable to the dominus. (Article on Emphyteusis in Smith's Dictionary of Greek and Roman Antiquities.) In the case before us the lord of the property seems to have refused his consent to any part of it being alienated in Mortmain to a monastery. It may be supposed that the possession of the farm Piscenas had been in Stephen the testator himself when he directed a monastery to be founded on it, and that it had passed after his death into other hands.
21 Peregrinum presbyterum; meaning apparently one not belonging to the house as a member of it, though living and maintained there.
22 See III. 47, note 2.
23 Sacerdotii ordinem, meaning here, as elsewhere, the order of episcopacy.
24 On the holding of Christian slaves by Jews, and the treatment of Jews generally, cf. Proleg. p. xxi.
25 The Barbaricini appear to have been a native tribe in Sardinia, having its own duke, Zabardas (see Ep. 24) being the duke on the island.
26 These two ecclesiastics had been sent into Sardinia to promote the conversion of the natives, which seems to have been remissly attended to, not only by the Christian lay proprietor but also by the bishops of the island. See below, Epp. 25, 26. The bishop Felix was not commissioned to supercede the ordinary episcopal jurisdiction, but to act as a missionary bishop in aid. Cf. V. 41.
27 Benedictio, here as elsewhere, means a present:-in this case, being said to be from St. Peter, containing doubtless something that had acquired sanctity from him probably, as in other cases, filings from his chains. Cf. I. 26, note 3.
