The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an eider does not draw through his example the hearts of the younger into ruin. But, when an eider sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet says, The sinner being an hundred years old is accursed (Isai. lxv. 20). But so great wickedness has been reported to us of thy old age that, unless we were humanely disposed, we should smite thee with a definitive curse. For it has been told me that on the Lord's day, before celebrating the solemnities of mass, thou wentest forth to plough up the crop of the bearer of these presents, and after ploughing it up didst celebrate the solemnities of mass. Also, after the solemnities of mass thou didst not fear to root up the landmarks of that possession. What punishment ought to follow such deeds all who hear of them know. We had, however, been in doubt as to so great perversity in thee as this; but our son Cyriacus the abbothyperlink , having been questioned by us, declared that when he was at Caralis he knew it to be the case. And, seeing that we still spare thy gray hairs, bethink thee at length, old man, and restrain thyself from such levity of behaviour, and perversity of deeds. The nearer thou art approaching death, the more careful and fearful oughtest thou to become. And indeed a sentence of punishment had been launched against thee; but, since we know thy simplicity accompanying thy old age, we meanwhile hold our peace. Those, however, by whose advice thou hast done these things we decree to be excommunicated for two months; but so that, if within the space of two months anything should happen to them after the manner of humanity they be not deprived of the blessing of the viaticum. But do thou henceforth be cautious to stand aloof from their counsels, lest, if thou be their disciple in evil whose master thou oughtest to have been in good, we no longer spare either thy simplicity or thy old age.
Epistle II.
TO Vitalis, Guardian (Defensorem) OF Sardinia.
Gregory to Vitalis, &c.
What we have learnt about our brother the bishop Januarius the bearers of these presents, as well as the copies of our letters, will sufficiently inform you; and so let thy Experience judiciously carry into effect the excommunication which we have decreed to be pronounced on his perverse counsellors, that they may learn by falling not to walk unwarily.
Moreover, we have sent back by Redemptus the guardian (defensorem), the bearer of these presents, the wheat which had been sent to us under the name of a present. Let thy experience see that neither thou nor he who brought it presume to partake of anything out of it as a bountyhyperlink , but restore the whole of it without abatement to the several persons, or to all of them together, and send me their receipts for the value; for, should I ascertain that anything has been done otherwise than as I direct, I will visit the offence with no slight severity.
Epistle III.
TO Januarius, Bishop OF Caralis (Cagliari).
Gregory to Januarius, &c.
The most distinguished lady Nereida has complained to us that your Fraternity does not blush to exact from her a hundred solidi for the burial of her daughter, and would bring upon her the additional vexation of expense over and above her groans of sorrow. Now, if the truth is so, it being a very serious thing and far from a priest's office to require a price for earth that is granted to rottenness, and to wish to make profit out of another's grief, let your Fraternity refrain from this demand, and be no more troublesome to her, especially as she tells us that Hortulanus, to whom she asserts she bore this daughter, had formerly been munificent to your Church in no small degree. Now as to this abuse, we ourselves, after we had by God's permission acceded to the dignity of the episcopate, forbade it entirely in our Church, and by no means permitted the evil custom to be taken up anew, remembering that, when Abraham demanded for a price a sepulchre for the burial of his wife's body from the sons of Emor, that is from Ephron the son of Seer, the latter refused to accept a price, lest he should appear to have made profit out of a corpse (Gen. xxiii.). If then a man that was a pagan showed such great consideration, how much more ought we, who are called priests, not to do this thing? Wherefore I admonish you that this abuse, which comes of avarice, be not ventured on any more, even in the case of strangers. But, if at any time you allow any one to be buried in your Church, and the parents, relations, or heirs of such person should of their own accord wish to offer something for lights, we do not forbid it to be accepted. But we altogether forbid anything to be asked for or exacted, this being a very irreligious proceeding, lest (which God forbid) the Church should haply be spoken of as venal, or you should seem to take joy in men's deaths, if you endeavour in any way whatever to seek profit out of their corpses.
With regard to other cases included in the petition of the aforesaid Nereida, we exhort thee, if possible, to settle them by an amicable arrangement, or certainly not to omit sending an instructed person to the court, deputed by us, for which purpose we have sent to your parts Redemptus our guardian (defensorem), the bearer of these presents, that he may compel the parties to appear for trial, and carry out with summary execution what may be adjudged.
Epistle IV.
TO Januarius, Bishop OF Caralis (Cagliari).
Gregory to Januarius, a Bishop of Sardinia.
We knew before the letter of your Fraternity reached us what our enemies had effected in Sardinia. And, having for some time feared that this would be so, we now groan with you on what we foresaw having come to pass. But, if attention had been paid to what we wrote to our most excellent son Gennadiushyperlink , as well as to yourself, telling you that this would be so, the enemy would either not have come into your regions, or, when they came, they would have incurred the danger which they have caused. Even now, then, let what has happened sharpen your vigilance for the future. For we, too, by no means omit whatever we are able to do for good, the Lord helping us.
Know, moreover, that the abbothyperlink whom, now a considerable time ago, we sent to Agilulph, has by the mercy of God arranged a peace with him, so far as was directed in writing by the most excellent Exarch. And so, till such time as the agreements for the confirmation of this peace shall be drawn up, lest perchance our enemies during the present delay should be inclined to come again into those parts, do you cause watches of the walls to be kept up, and careful attention given in all places. And we trust in the power of our Redeemer that the incursions or plots of our adversaries will not injure you anew.
As to your saying in your letter that many persons lay complaints against you before us, this is true; but among various things nothing has distressed us so much as what our most beloved son, the abbot Cyriacus, has reported to us; namely, that on the Lord's day before mass you caused a crop of corn to be ploughed up in the field which is in the possession of Donatus, and, as if that were not enough, went, after the sacrifice was finished, in person to the place, and dug up the boundarieshyperlink . For this reason I exhort thee to consider with anxious attention the office which thou bearest, and to avoid entirely whatever may injure thy reputation or thy soul, and let no one persuade thee to do the like again. For know that thou hast not undertaken the care of earthly things, but the leadership of souls. On this, therefore, thou oughtest to fix thy heart, thy anxiety, thy entire devotion. and to give thy diligent thought to the winning of souls, that when thou shalt render to the Lord at His coming the talents that He has delivered to thee multiplied, thou mayest be counted worthy to receive from Him the fruit of retribution, and to be exalted among His faithful servants in eternal glory. Know, however, that what I now say in the way of reproach or blame comes not from asperity, but from brotherly love, since I desire thee to be found a priest before Almighty God, not in name only, which tends only to punishment, but also in desert, which looks to recompense. For, we being one member in the body of our Redeemer, as I am rent asunder in thy fault, so also am I rejoiced in thy good conduct.
Furthermore, with regard to your desire that we should depute a person from our side (a nostro latere), to whom you may communicate in detail the cases that are to be referred to us, write whatever you will to our most beloved son Peter and to Theodore the counsellor (consiliario), that, when it has been communicated to us through them, whatever reason may commend may be settled, the Lord revealing the way. Moreover, concerning our brother and fellow-bishop Marinianushyperlink , cognizance will be taken, when peace with the aforesaid Agilulph shall have been fully confirmed, and whatever the order of reason may dictate will be done.
We have received the letter of your Greatness, in which you speak of having incurred our displeasure, and of your wish to be in favour with us through direct satisfaction. And indeed we have heard such things of your Greatness as ought never to have been committed by a faithful man. For all assert that you are the author of all that great mischief in the case of Maximus, and that the spoiling of that Church, and the perdition of so many souls, and the audacity of that unheard-of presumption, had their beginning through you. And indeed, with regard to your seeking to be in favour with us, it is fitting that with your whole heart and soul, and with tears, as becomes you, you should satisfy our Redeemer for such things as these: for, unless satisfaction is made to Him, what certain good can our forgiveness or favour do thee? But while we observe thee to be still implicated in the ruinous conduct of pretenders, or in the advocacy of those who have gone astray, we see not of what sort your satisfaction is either to God or men. For then your Greatness may know that you openly and evidently satisfy God and men, when you bring back both what is devious to rectitude and what is presumptuous to the rule of humility. If this is done, you may know that you will thus be in favour both with God and men.
Epistle VI.
TO Januarius, Bishop OF Caralis (Cagliari).
Gregory to Januarius, &c.
The Jews who have come hither from your city have complained to us that Peter, who has been brought by the will of God from their superstition to the worship of Christian faith, having taken with him certain disorderly persons, on the day after his baptism, that is on the Lord's day of the very Paschal festival, with grave scandal and without your consent, had taken possession of their synagogue in Caralis, and placed there the image of the mother of our God and Lord, the venerable cross, and the white vestment (birrum) with which he had been clothed when he rose from the font. Concerning which thing also the letters of our sons, the glorious Magister militum Eupaterius, and the magnificent governor, pious in the Lord, concur in attesting the same. And they add also that this had been foreseen by you, and that the aforesaid Peter had been prohibited from venturing on it. On learning this we altogether commended you, since, as became a truly good priest, you wished nothing to be done whence just blame might arise. But, since by not having at all mixed yourself up in these wrong doings you shew that what was done displeases you, we, considering the bent of your will in this matter, and still more your judgment, hereby exhort you that, having removed thence with fitting reverence the image and the cross, you should restore what has been violently taken away; seeing that, as legal enactment does not suffer Jews to erect new synagogues, so also it allows them to keep their old ones without disturbance. Lest, then, the above-named Peter, or others who have afforded him assistance or connivance in the wrongfulness of this disorderly proceeding, should reply that they had done it in zeal for the faith, in order that a necessity of being converted might thereby be imposed on the Jews, they should be admonished, and ought to know, that moderation should rather be used towards them; that so the will not to resist may be elicited from them, and not that they should be brought in against their will: for it is written, I will sacrifice to thee willingly (Ps. lviii. 8); and, Of my own will I will confess to him (Ps. xxvii. 7). Let, then, your Holiness, taking with you your sons who with you disapprove of these things, try to induce good feeling among the inhabitants of your city, since at this time especially, when there is alarm from the enemy, you ought not to have a divided people. But, being anxious with regard to ourselves no less than with regard to you, we think it right to give you to understand that when the present truce is over, the king Agilulph will not make peace with ushyperlink . Whence it is necessary for your Fraternity to see to fortifying your city or other places more securely, and to give earnest attention to providing stores of provisions therein, that, when the enemy, with God incensed against him, shall come thither, he may find no harm that he can do, but may retire discomfited. But we also take thought for you as far as we can, and press upon those whose concern it is that they should prepare themselves for resistance, since, as you regard our tribulations as yours, so we in like manner count your afflictions as our own.
Epistle VII.
TO Januarius, Bishop OF Caralis (Cagliari).
Gregory to Januarius, &c.
It has been laid down by the plain definition of the law that those who go into a monastery for the purpose of entering on monastic life are no longer at liberty to make wills, but that their property passes into possession of the same monasteryhyperlink . This being known to almost all, we have been greatly surprised by the notification of Gavinia, abbess of the monastery of Saints Gavinus and Luxorius, to the effect that Sirica, abbess of her monastery, after receiving the office of government, had made a will leaving certain legacies. And when we enquired of the Solicitude of your Holiness why you endured that property belonging to the monastery should be detained by others, our common son Epiphanius, your archpresbyter, being present before us, replied that the said abbess had up to the day of her death refused to wear the monastic dress, but had continued in the use of such dresses as are used by the presbyteresseshyperlink of that place. To this the aforesaid Gavinia replied that the practice had come to be almost lawful from custom, alleging that the abbess who had been before the above-written Sirica had used such dresses. When, then, we had begun to feel no small doubt with regard to the character of the dresses, it appeared necessary for us to consider with our legal advisers, as well as with other learned men of this city, what was to be done with regard to law. And they, having considered the matter, answered that, after an abbess had been solemnly ordained by the bishop, and had presided in the government of a monastery for many years until the end of her life, the character of her dress might attach blame to the bishop for having allowed it so to be, but still could not prejudice the monastery, but that her property of manifest right belongs to the same place from the time of her entering it and being constituted abbess. And so since she [i.e. the abbess Gavinia] asserts that a guest-house (xenodochium) retains possession unduly of the property unlawfully devised, we hereby exhort you, both the monastery and the guest-house itself being situate in your city, to make provision with all care and diligence, to the end that, if this possession is derived from no previous contract, but from the bequest of the said Sirica, it be restored to the said monastery without dispute or evasion. But, if by any chance it is said to have accrued from another contract, either let your Fraternity, having ascertained the truth between the parties, determine as legal order may seem to demand, or let them by mutual consent choose arbitrators, who may be able to decide between their allegations. And whatever be appointed by them, let it be so observed under your care that no grudge may remain between the venerable places, which ought by all means to be cherished in mutual peace and concord. Wherefore all other things which are detained under the will of the above-named Sirica, seeing that none of them is permitted by legal sanction, must needs be carefully restored to the possession of the monastery through the priestly care of your Fraternity: for it is plainly laid down by the imperial constitutions hat what has been done contrary to the laws should not only be inoperative, but also be held as not having been done at all.
Epistle VIII.
TO TheBishops OF Sardinia.
Gregory to Vincentius, Innocentius, Marinianus, Libertinus, Agatho, and Victor, Bishops of Sardinia.
We have learnt that it is the custom of your island after the paschal festival, for you to go, or to send your representatives to your Metropolitan, and for him, whether you know the time or not, to give you directions by a written announcement concerning the following Easter. And, as report goes, some of you, neglecting to do this according to custom, pervert the hearts of others also to disobedience. It is added also that some of you, when seeking parts beyond sea in cases that arise touching their churches, venture to travel without the knowledge of their aforesaid metropolitan, or letters from him, such as canonical order prescribes. We therefore exhort your Fraternity that, conforming to the custom of your churches, as well with respect to the announcement of Easter, as also if need should compel any of you to travel anywhere for business of your own, you should ask leave of your said metropolitan according to the rule imposed upon you; except that, if (as we hope will not be the case) you should happen to have a case against your said Metropolitan, then those who are in haste on this account to seek the judgment of the Apostolic See have licence to do so, as you know is allowed in the canons by the institution even of the ancient Fathers.
In the midst of what you have announced to me of your victories over the Sclaves, know that I have been refreshed with great joy that the bearers of these presents, hastening to be joined to the unity of holy Church from the island of Capritanahyperlink , have been sent by your Excellency to the blessed Peter, Prince of the Apostles. For hereby you will the more prevail over your enemies, if you recall under the yoke of the true Lord those whom you know to be the enemies of God; and you will prosecute your causes among men with all the more effect as with sincere and devout mind you maintain the causes of God.
Now as to your having desired that a copy should be shewn me of the orderhyperlink that has been sent to you for the defence of the schismatic, your to me most sweet Excellency ought to have considered carefully how that, although that order has been elicited, you are still not therein enjoined to repel those who come to the unity of the Church, but only, at this unsettled time, not to compel those who are unwilling to come. Whence it is necessary for you with all speed to inform our most pious Emperors of these things, to the end that they may be aware how that in their times, through the succour of Almighty God and your exertions, schismatics are hastening to return of their own accord. What I have decided as to the ordering of things in the island of Caritana, your Excellency will learn through our most reverend brother and fellow-bishop Marinianushyperlink . But I would have you know that this has caused me no slight distress; that your Majordomo, who took charge of the petition of the bishop who was wishing to return, declared that he had lost it, and that afterwards he was got hold of by the adversaries of the Church: which proceeding, in my opinion, was due not to his neglect but to his venality. Wherefore I wonder that your Excellency has not in any way visited his fault in him. And yet I soon blamed myself for wondering at this, for where the lord Justinus gives advice, there heretics cannot be arraigned.
Moreover you tell us that you wish to keep the anniversary of Peter, Prince of the apostles, in the city of Rome. And we pray Almighty God to protect you with His mercy, and grant you a fulfilment of your desires. But I beg that the aforesaid most eloquent man may come with you, or that, if he does not come, he may retire from attendance on you. Or certainly, if your Excellency should be unable to come owing to business that may arise, let him either communicate with the unity of holy Church, or I beg that he may not be a sharer of your counsels. For I hear of him as a good man, were he not in most mischievous error. As to the cause of Maximus, inasmuch as we can no longer stand against the importunity of your Sweetness, you will learn from Castorius, the notary, what we have determined.
Epistle X.
TO Marinianus, Bishop OF Ravenna.
Gregory to Marinianus, &c.
The bearers of these presents, the most distinguished men, Vicedominus and Defensorhyperlink , came to us asserting that a certain bishop, by name John, coming from Pannonia, had been constituted in the castle which is called Novae, to which castle their island, which is called Capritana, had been appended as a diocesehyperlink . They add that, the bishop having been violently withdrawn and expelled from this same castle, another had been ordained there; concerning whom, however, they allege that it has been resolved that he ought not to have lived in the aforesaid castle, but in his own island. They say further that, while he abode with them there, he was unwilling to remain in schismatical error, and together with all his people presented a petition to our most excellent son Callinicus the Exarch, desiring to be united, with all those that were with him, to the Catholic Church, as we have already said. But they say that, being persuaded by the schismatics, he afterwards recanted, and that now all the population of the aforesaid island are deprived of the protection of a Bishop, since, while desiring to be united to holy Church, they cannot now receive him who has turned to the error of the schismatics; and they desire to have another ordained for them. But we, inasmuch as it is necessary to investigate all things strictly and thoroughly, have taken the precaution of ordering as follows; namely that thy Fraternity should send to the said Bishop, and admonish him to return to the unity of the Catholic Church and to his own people. If, after admonition, he should scorn to return, the flock of God ought not to be deluded in the error of its pastor; and therefore let thy Holiness in that case ordain a Bishop there, and let him have the said island for his diocese, till such time as the Histrian Bishops shall return to the Catholic Faith; so that each Church may have the rights of its own diocese preserved to it, and that a population destitute of a pastor may not be without the protection and oversight of government. In all these things, however, it becomes thy Fraternity to take vigilant heed that this same people which comes back to the Church be very studiously admonished, to the end that it may be firmly fixed in its return, lest through wavering thoughts it fall back into the pit of error. But take care to request the most excellent Exarch, in his despatches, to notify these same things to the most pious ears of the Emperors, since, although the order which has been conveyed to him appears to have been elicited from them, yet he is not forbidden in that order to allow such as wish it to return to the Church, but only, at the present time, to compel the unwilling. Let, then, our aforesaid son take into his charge the management of this affair, to the end that he may so frame his reports, that whatever he may ordain may not be dubious We have, however, ourselves also written to our common son Anatoliushyperlink , bidding him notify these things fully to the most pious princes.
I have received repeated and pressing letters from my most excellent son, the lord Exarch Callinicus, in behalf of Maximushyperlink . Overcome by his importunity, I see nothing further to be done but to commit the cause of Maximus to thy Fraternity. If, therefore, this same Maximus should come to thy Fraternity, let Honoratus, archdeacon of his Church, appear also; that thy Holiness may ascertain if he was rightly ordained, if he fell into no simoniacal heresy, if there was nothing against him in respect of bodily transgressions, if he did not know himself to be excommunicated when he presumed to celebrate mass; and whatever may seem right to thee in the fear of God do thou determine, that we, under God, may give our assent to thy ordering. But, if our aforesaid son should hold thy Fraternity in suspicion, let our most reverend brother Constantius, bishop of Milan, come also to Ravenna, and sit with thee; and do you decide together on the said cause: and whatever may seem good to both of you, hold it for certain that it will seem good to me. For, as we ought not to be obstinate towards the humble, so we ought to shew ourselves strict towards the proud. Let, then, your Fraternity, as you have learnt in the pages of holy Scripture. decide in this business whatever you may consider just.
Epistle XI.
TO Brunichild, Queen.
Gregory to Brunichild, Queen of the Frankshyperlink .
With what firmness the mind of your Excellency is settled in the fear of Almighty God you shew in a praiseworthy manner, among the other good things that you do, by your love also of His priests; and great joy for your Christianity is caused us, since you study to advance with honours those whom you love and venerate as being truly Christ's servants. For it becomes you, most excellent daughter, it becomes you to be such as to be able to subject yourself to a lord above you. For in submitting the neck of your mind to the fear of the Almighty Lord you confirm your dominion also over subject nations, and by subjecting yourself to the service of the Creator you bind your subjects the more devotedly to yourself. Wherefore, having received your letters, we signify to you that your Excellency's earnest desire has greatly pleased us, and we have been desirous of sending the pallium to our brother and fellow-bishop Syagriushyperlink , inasmuch as the disposition of our most serene lord the Emperor is also favourable, and, so far as we have been informed by our deacon, who was the representative of our Church at his Court, he is altogether desirous that this thing should be grantedhyperlink , and many good reports have reached us of our aforesaid brother both on your testimony and that of others; and especially we learnt what his life is from John the Regionariushyperlink on his return to us. And hearing what he did in the case of our brother Augustine, we bless our Redeemer, because we feel that he fulfils in his deeds the meaning of his name of priest.
But there have been many hindrances which have meanwhile prevented us from doing this thing. First indeed, that he who had come to receive this pallium is implicated in the error of the schismaticshyperlink ; further, that you wished it to be understood that it was sent, not on your petition, but froth ourselves. But there was this besides; that neither had he who desires to use it requested it to be granted him by a special petition addressed to us: and it was by no means right for us to concede so great a matter without his request; especially as an ancient custom has obtained, that the dignity of the pallium shall not be given except when the merits of a case demand it, and to one who urgently requests it. Still, lest we should seem perchance to wish, under pretext of any excuse, to put off the desire of your Excellency, we have provided for the pallium being sent to our most beloved son Candidus the presbyter, charging him, with befitting precaution, to deliver it in our stead. Hence it is requisite that our above-written brother and fellow-bishop Syagrius must hope for it, when he has of his own motion drawn up a petition with some of his bishops; and this he must give to the aforesaid presbyter, to the end that he may be in a position to obtain properly the use of the same pallium with the favour of God.
In order, then, that the charge you bear may be of fruit to you before the eyes of our Creator, let the solicitude of your Christianity be diligently on the watch, and suffer no one who is under your dominion to attain to holy orders by the giving of money, or the patronage of any persons whatever, or by right of relationship; but let such a one be elected to the episcopate, or to the office of any other sacred order, as his life and manners have shewn to be worthy; lest if, as we do not expect, the dignity of the priesthood should be venal, simoniacal heresy, which was the first to come up in the Church, and has been condemned by the sentence of the Fathers, should arise in your parts, and (which God forbid) should weaken the powers of your kingdom. For it is a serious matter, and a wickedness beyond what can be told, to sell the Holy Spirit, who redeemed all things.
But let this also be your care, that, since, as you know, the excellent preacher entirely forbids a novice to accede to the ruling position of priesthood, you suffer no one to be consecrated bishop from being a layman. For what sort of master will he be who has not been a disciple? Or what kind of leadership can he supply to the Lord's flock who has not been previously subjected to a shepherd's discipline? If, then, any one's life should be such as to shew him worthy of being promoted to this order, he ought first to serve in the ministry of the Church, to the end that by the experience of long practice he may see what to imitate, and learn what to teach; lest perchance the newness of his charge bear not the burden of government, and occasion of ruin arise from the immaturity of his promotion.
Moreover, how your Excellency conducted yourself towards our brother and fellow-bishop Augustine, and how great charity, through the inspiration of God, you bestowed upon him, we have leaner from the relation of divers of the faithful; for which we return thanks, and implore the mercy of Divine Power to keep you here under its protection, and cause you to reign, as among men, so also after a course of many years in life eternal.
Furthermore, those whom the error of the schismatics severs from the unity of the Church, strive ye, for your own reward, to recall to the unity of concord. For on no other ground are they enveloped so far in the blindness of their ignorance but that they may escape ecclesiastical discipline, and have licence to live perversely as they please, since they understand neither what they defend nor what they follow. But as for us, we venerate and follow in all respects the synod of Chalcedon, from which they take to themselves the clouds of a pestiferous excuse; and, if any one should presume to diminish or add anything with regard to the faith thereof, we anathematize him. But they are so impregnated with the taint of error that, giving credence to their own ignorance, they reject the universal Church, and all the four patriarchs, not with reason, but with malicious intent; so that he who was sent to us by your Excellency, when he was asked by us why he stood separated from the universal Church, acknowledged that he did not know. But neither what he said nor what else he gave ear to had he the power of knowing. As to this also we no less exhort you, that you should restrain the rest of your subjects under the control of discipline from sacrificing to idols, being worshippers of trees, or exhibiting sacrilegious sacrifices of the heads of animals; seeing that it has come to our ears that many of the Christians both resort to the churches and also (horrible to relate!) do not give up their worshipping of demons. But, since these things are altogether displeasing to our God, and He does not own divided minds, provide ye for their being salubriously restrained from these unlawful practices; lest (God forbid it!) the sacrament of holy baptism serve not for their rescue, but for their punishment. If therefore you know of any that are violent, if of any that are adulterers, if of any that are thieves, or bent on other wicked deeds, make haste to appease God by their correction, that He may not bring upon you the scourge due to unfaithful races, which, so far as we see, is already lifted up for the punishment of many nations; lest, if-as we do not believe will be the case-the wrath of Divine vengeance should be kindled by the doings of the wicked, the plague of war should destroy the sinners whom the precepts of God recall not to the way of rectitude. We must, then, needs make haste, with all earnestness and continual prayer, to betake ourselves to the mercy of our Redeemer, wherein there is a place of safety and great security for all. For whoso steadfastly abides there, him danger crushes not, nor fear alarms.
We have sent the volume, as you desired us by letter, to our aforesaid most beloved son Candidus the presbyter, to be offered to you, being in haste to be sharers in your good purpose. May Almighty God keep you under His protection, and by His outstretched arm defend your kingdom from unbelieving nations, and bring you after long courses of years to eternal joys. Given in the month of October, the first indictionhyperlink
Epistle XII.
TO John, Bishop OF Syracuse.
Gregory to John, &c.
One coming from Sicily has told me that some friends of his, whether Greeks or Latins I know not, as though moved by zeal for the holy Roman Church, murmur about my arrangements [i.e. of divine service], saying, How can he be arranging so as to keep the Constantinopolitan Church in check, when in all respects he follows her usage? And, when I said to him, What usages of liners do we follow? he replied; you have caused Alleluia to be said at mass out of the season of Pentecosthyperlink ; you have made appointment for the sub-deacons to proceed disrobedhyperlink , and for Kyrie Eleison to be said, and for the Lord's Prayer to be said immediately after the canon. To him I replied, that ill none of these things have we followed another Church.
For, as to our custom here of saying the Alleluia, it is said to be derived from the Church of Jerusalem by the tradition of the blessed Jerome in the time of pope Damasus of blessed memory; and accordingly in this matter we have rather curtailed the former usage which had been handed down to us here from the Greeks.
Further, as to my having caused the sub-deacons to proceed disrobed, this was the ancient usage of the Church. But it pleased one of our pontiffs, I know not which, to order them to proceed in linen tunics. For have your Churches in any respect received their tradition from the Greeks? Whence, then, have they at the present day the custom of the subdeacons proceeding in linen tunics, except that they have received it from their mother, the Roman Church?
Further, we neither have said nor now say the Kyrie Eleison, as it is said by the Greeks: for among the Greeks all say it together; hut with us it is said by the clerks, and responded to by the people; and as often as it is said, Christe Eleison is said also, which is not said at all among the Greeks. Further, in daily masses we suppress some things that are usually said, and say only Kyrie Eleison, Christe Eleison, so as to devote ourselves a little longer to these words of deprecation. But the Lord's prayer (orationem Dominicam) we say immediately after the prayer (mox post precem) for this reason, that it was the custom of the apostles to consecrate the host of oblation to (ad) that same prayer only. And it seemed to me very unsuitable that we should say over the oblation a prayer which a scholastic had composed, and should not say the very prayerhyperlink which our Redeemer composed over His body and bloodhyperlink . But also the Lord's Prayer among the Greeks is said by all the people, but with us by the priest atone. Wherein, then, have we followed the usages of the Greeks, in that we have either amended our own old ones or appointed new and profitable ones, in which, however, we are not shewn to be imitating others? Wherefore, let your Charity, when an occasion presents itself, proceed to the Church of Catana; or in the Church of Syracuse teach those who you believe or understand may possibly be murmuring with respect to this matter, holding a conference there, as though for a different purpose, and so desist not from instructing them. For as to what they say about the Church of Constantinople, who can doubt that it is subject to the Apostolic See, as both the most pious lord the emperor and our brother the bishop of that city continually acknowledge? Yet, if this or any other Church has anything that is good, I am prepared in what is good to imitate even my inferiors, while prohibiting them from things unlawful. For he is foolish who thinks himself first in such a way as to scorn to learn whatever good things he may see
Epistle XVII.
TO DemetrianAndValerian.
Gregory to Demetrian and Valerian, clerks of Firmum (Fermo).
Both the ordinances of the sacred canons and legal authority permit that ecclesiastical property may be lawfully expended for the redemption of captives. And so, since we are informed by you that, nearly eighteen years ago, the most reverend Fabius, late bishop of the Church of Firmum, paid to the enemy eleven pounds of the silver of that Church for your redemption, and that of your father Passivus, now our brother and fellow-bishop, but then a clerk, and also that of your mother, and that you have some fear on this account, lest what was given should at any time be sought to be recovered from you;-we have thought fit by the authority of this precept to remove your suspicion, ordaining that you and your heirs shall henceforth sustain no annoyance for recovery of the debt, and that no process shall be instituted against you by any one; since the rule of equity requires that what has been paid with a pious intent should not be attended with burden or distress to those who have been redeemed.
Epistle XVIII.
TO Romanus, Guardian (Defensorem).
Gregory to Romanus, &c.
Our care for the purpose before us prompts us to commit the looking after ecclesiastical interests to active persons. And so, since we have found thee, Romanus, to have been a trusty and diligent guardian, we have thought fit to commit to thy government from this present second indiction the patrimony of the holy Roman Church, which by the mercy of God we serve, lying in the parts about Syracuse, Catana, Agrigentum, and Mile (partibus Milensibus). Hence it is needful that thou go thither immediately, that, in consideration of the divine judgment, and in memory also of our admonition, thou mayest study to acquit thyself so efficiently and faithfully that thou mayest be found to incur no risk for negligence or fraud, which God forbid should be the case. But act thus all the more in order that thou mayest be commended to divine grace for thy faithfulness and industry. Moreover, we have sent orders according to custom to the familia of the same patrimonyhyperlink , that there may be nothing to hinder thy carrying out what has been enjoined thee.
Epistle XIX.
TO TheHusbandmen (Colonos) OF TheSyracusanPatrimonyhyperlink .
Gregory to the Coloni, &c.
I would have you know that we have arranged for you to be put under the care of our guardian (defensoris). And accordingly we order you to obey him without any reluctance in what he may see fit to do, and enjoin on you to be done, for the advantage of the Church. We have given him such power as to enable him to inflict strict punishment on those who may attempt to be disobedient or contumacious. And we have likewise charged him that he delay. not with instant attention to recover to ecclesiastical jurisdiction any slaves who are in hiding outside their limits, or any one by whom boundaries have been invaded. For know that he has been warned on his peril, that he presume not ever under any kind of excuse to do any wrong or robbery in regard to what belongs to others.
Epistle XXIII.
TO John, Bishop OF Syracuse.
Gregory to John, &c.
Our son the glorious exconsul Leontius has made a serious complaint to us of our brother and fellow-bishop Leo; and his complaint has altogether disturbed us, since a bishop ought not to have acted so precipitately and lightly. This case we have committed, to be thoroughly enquired into, to our Guardian (defensoris) Romanus when he comes to you. Further, the messenger who was sent by him (i.e. by Leontius) complains of your Fraternity, that in the defence of the illustrious physician Archelaus the interests of our brother and fellow-bishop, the Metropolitan Domitian, suffer damagehyperlink . And indeed your Fraternity ought justly to protect your sons, or it may be in this case the interests of holy Church, and to give no occasion for evil-speaking to adversaries. I doubt not, however, even while thus speaking, that you do take heed to this: yet we have enjoined on the same Romanus, when he comes to you, to arrange with you what is right with regard to this case also
Epistle XXIV.
TO Romanus, Guardian (Defensorem).
Gregory to Romanus, &c.
Our son Theodosius, abbot of the Monastery founded by the late Patrician Liberius in Campania, is known to have intimated to us that the late illustrious lady Rustica about one and twenty years ago, in the will that she made, appointed in the first place Felix, her husband, to be her heir, and delegated to him the foundation of a Monastery in Sicily; but on this condition,-that if he should not within the space of one year pay all the legacies bequeathed to her freedmen, or establish the aforesaid Monastery as she desired, then the holy Roman Church should have undisputed claim to the portion which she was understood to have in the farm of Cumas, and that it should lend aid for paying the above legacies, and for the construction of the said monastery. Hence, seeing that, as is said, the bequeathed property has not so far been made over in full to this same monastery, and some part of the possession is up to this time detained by her heirs, let thy Experience thoroughly enquire into and examine the case. And in the first place indeed, if under the conditions of the will any heirship comes in wherein our Church may have a plea, we desire thee to investigate and clearly ascertain it, and act for the advantage of the poor, as the order of the business may require; and then to be instantly solicitous for the due establishment of that cell, and the recovery of the bequeathed property, to the end that the pious desire of the testatrix may be fulfilled in both respects, and the unjust detainers of the property may learn from just loss the guilt of their undue retention. With all vivacity, then, we desire thee both to enquire into this case and, with the help of the Lord, to bring it to an issue, that the pious devotion of the ordainer may at length take effect. But we desire thee also, as far as justice allows, to succour this monastery in all ways, that lay persons who ought to have rendered the succour of their assistance may not, as is asserted, have power of doing hurt in the name of the founder.
Footnotes
1 See V.2, note I.
2 In pretio commodi. On commodum, see I.44, p.90, note 4.
3 Gennadius was Exarch of Africa.
4 Probably the Abbot Probos. See IX. 43, 9
5 See also IX. 1.
6 A bishop in Sardinia, see I. 61. What his case was does not appear.
7 See III .47, note 2.
8 For references to the truce now in course of negotiation (a.d. 598-9), with the Lombard King Agilulph, cf IX. 4, 42, 43, 98.
9 Cf. I. 44, p. 92. note 2.
10 Presbyter(. So the wives of presbyters who had been married before their ordination were called. So in Canon XIX. of the second council of Tours, "Si inventus fuerit presbyter cum sua presbytera," and Canon XXI. of Council of Auxerre, "Non licet presbytero, post acceptam benedictionem, in ono lecto cum presbytera sua dormire." Or deaconesses may possibly be meant, one designation of whom in Greek was presbu/tidej
11 Callinicus had recently succeeded Romanus at Ravenna as Exarch of Italy. The main purport of this letter to him is to secure his hoped-for co-operation in bringing back the Istrian and Venetian schismatics to Catholic communion. See I. 16, note 3; also II. 46, 51. The predecessor of Callinicus, viz. Romanus, had given great dissatisfaction to Gregory by his conduct with regard to the schismatics (see II. 46); but better things are expected from the new Exarch. See also below, Ep. XCIII., &c. As to the case of Maxinius of Salona, briefly referred to at the end of the letter, see III.47, note 2.
12 Capritana was a small island in the Adriatic, not far from the shore of Venetia, containing the episcopal see of Capsula, or Cahorla. More about the desire of the church of this island to return to communion with Rome will be found in the letter which follows to Marinianus, bishop of Ravenna.
13 Mention of a previous order from the emperors, during the exarchate of Romanus, to Gregory himself, bidding him refrain from compelling the Istrians to return to communion, will be found in II.46.
14 See the letter following.
15 So, with initial capitals as proper names, in the Benedictine Edition. Perhaps rather, "the steward (vicedominus) and the guardian (defensor)."
16 Erat quasi per diocesim conjuncta. The meaning is, that the castellum Nov( on the main land had been made the episcopal see of a diocese of the island of Capritana, though not properly within its limits. Cf. IX. 9, note 3.
17 At this time Gregory's apocrisiarius at Constantinople. Cf. VII. 30.
18 See III.47, note 2.
19 Four Vatican mss. and Cod. Colbert give a date to this epistle, viz. "mense Octobris, indictione prima, "i.e. Oct a.d. 597. The Benedictine editors assign it, from certain internal evidence to the following year, and have therefore placed it in this ninth Book of the Epistles. There is this additional reason for placing it later than a.d. 597. Its first purpose is to reply to a request from queen Brunechild that a palliuium should be sent to Syagrius, bishop of Augustoduisum (Autun). Now Autun was in the kingdom of Burgundy, which was reigned over at that time by Brunechild's younger grandson Theoderic II. But it was not till the year 599, according to Gregory of Tours (Hist. Franc. xi. 19), that she had been expelled from the kingdom of Austrasia, and taken up her residence with Theoderic. She had previously been guardian of her elder grandson Theodebert II, who reigned over Austrasia, having his capital at Metz, and she was more likely to have sought the pall for the bishop Autun after she had become the virtual potentate of the Burgundian kingdom than previously; and indeed she seems to be evidently addressed as ruling the country to which the letter refers. The date assigned to this epistle by the Benedictine editors, viz. Indiction 2 (i.e. from September 598 to September 599), is consistent with these circumstances.
20 Bishop of Augustodunum (Autun), one of the bishops to whom Augustine had carried commendatory letters from Gregory on his progress to England (VI. 54). The see of Augustodunum was under the metropolitan jurisdiction of Lugdonum (Lyons); and Brunechild, for some reason, appears to have desired to have it invested with peculiar dignity. She afterwards founded a church, a nunnery, and a hospital there (see XIII. 6). It is to be observed that the sending of the pallium to a bishop did not in all cases imply metropolitan jurisdiction. It did not in this case. See Epistle CVIII. to Syagrius, in which he is told that the Metropolitan of Lyons was to retain his position unimpaired; only that the bishop of Autun was thenceforth to be next to him in place and dignity.
21 We observe here the requirement of the Emperor's Consent for sending the Pallium to a see not previously thus dignified.
22 It seems not to be known with any certainty what the title Regionarius, thus used absolutely, implies, though no doubt some honourable function. John the Deacon (Vit. S. Gregor.) speaks of Gregory's father Gordianus, a layman, as having been a Regionarius. As to Notariregionarii, Sub-diaconi regioaii, Defensores regionarii, cf. VIII. 14.
23 Meaning those who were out of communion with Rome with regard to "The Three Chapters". see I. 16, note 3. There were some in Gaul, as well as in Istria and elsewhere, who long refused assent to the condemnation of the Chapters by the fifth Council. Cf. IV. 2, 3, 4, 38,39; XVI. 12.
24 See note 1.
25 I.e. the fifty days between Easter and Whitsuntide. It appears from St. Augustine (see Migne Patrolog. note in loc.) that it was the custom everywhere to sing the Allelula between Easter and Pentecost, but that its use at other tinses varied. The point of what Gregory here says seeems to be that the Roman custom of saying it at other times had not been derived from the Greeks; but that, on the contrary it was said at other times less frequently at Rome than among the Greeks.
26 Procedere spoliatos: i.e. to proceed to the altar for celebration without linen tunics on. The verb procedere and the noun processio are commonly used by Gregory and others in the special sense of approaching the altar for mass. It would seem from what is here said that the subdeacons at mass had not been originally distinguished by a vestment, and that some pope before Gregory had first vested them at Rome. He, as further appears, had disrobed the subdeacons; and his point here is, that his doing so was not an imitation of the Greeks, but a return to ancient usage.
27 The word found here is traditionem: but, because of the undoubted reference to the Lord's Prayer (dominica oratio), and of the verb composuit, it is conjectured that the reading ought to be orationem.
28 This whole passage in the original is;-"Orationem vero Dominicam idcirco mox post precem dicimus, quia mos apostolorum fuit or ad ipsam solummodo orationem oblatlonis hostiam consecarent Et valde mihi inconveniens visum est ut precem quam scholasticus composuerat super oblationem diceremus, et ipsam traditionem (Qy. for orationnem?) quam Redemptor noster composuit super ejus corpus et sanguinem non diceremus." It is to be observed that, for lack of suitable words in English, the translation does not retain the distinction in the original between precem and orationem, the former denoting the prayer of consecration in the Canon, exclusive of the Lord's Prayer, the latter the Lord's Prayer itself, which Gregory appended to it. By the scholasticus, to whom he assigns the composition of the former, is meant apparently the liturgist, whoever he might be, who had compiled the Canon of the Mass. It would thus seem that, according to the Roman use before the time of Gregory, the Lord's Prayer did not occur at all "over the oblation", or "over the Body and Blood," i.e. (as the expression must be taken to mean) between consecration and distribution, though, of course, it may have been used before or after. Such omission was undoubtedly peculiar. Among other authorities for the general usage, S. Augustine (Ep. CXLIX. ad Paulin.) affirms that nearly every Church concludes the whole petition (i.e. the prayer of consecration of which he has been speaking) with the Lord's Prayer:-"Quam totam petitionem fere omnis Ecclesia Oratione Dominica concludit." In saying "fere omnis", he may possibly have had the Roman Church in view. As to what is said by S. Gregory of the custom of the Apostles, the most Obvious meaning of which is, that they used no prayer of consecratIon but the Lord's Prayer, we have no means of ascertaining whence be derived this tradition, or what the value of it might be. It does not, of course, imply that the words of institution were not said over the elements by the Apostles, but only that they used no other prayer for the purpose of consecration. Ways have been suggested, though not satisfactory, for evading the apparent meaning ot the statement.
29 See the following Epistle XIX. For the meaning of familia here see note 3 to the same epistle. Gregory sent at the same time letters (which have not been translated) to three influential laymen in Sicily, desiring them to assist and support Romanus in the exercise of his authority. Four other letters (23, 24, 26, 27) are translated, as intimating the kind of duties devolving on Romanus in connexion with his government of the Patrimony.
30 For the meaning of Coloni, see I. 44. The body of them is called the familia of the patrimony in the preceding epistle to Romanus(Ep. Xviii.).
31 This Domitian was bishop of Melitina and Metropolitan of Armenia, being a relation of the Emperors, see III. 67. The physician Archelaus is commended in an epistle not translated (V. 32) to Cyprian, the previous rector patrimonii in Sicily, for protection in some question about property.
