Pastoral Rule; Letters

Gregory to Bacauda, &c.

The Hebrews dwelling in Terracina have petitioned us for licence to hold, under our authority, the site of their synagogue which they have held hitherto. But, inasmuch as we have been informed that the same site is so near to the church that even the sound of their psalmody reaches it, we have written to our brother and fellow-bishop Peter that, if it is the case that the voices from the said place are heard in the church, the Jews must cease to worship there. Therefore let your Fraternity, with our above-named brother and fellow-bishop, diligently inspect this place, and if you find that there has been any annoyance to the church, provide another place within the fortress, where the aforesaid Hebrews may assemble, so that they may be able to celebrate their ceremonies without impediment¹. But let your Fraternity provide such a place, in case of their being deprived of this one, that there be no cause of complaint in future. But we forbid the aforesaid Hebrews to be oppressed or vexed unreasonably; but, as they are permitted, in accordance with justice, to live under the protection of the Roman laws, let them keep their observances as they have learnt them, no one hindering them: yet let it not be allowed them to have Christian slaves.

Gregory to Clementina, &c.

Having received your Glory's letter speaking of the passing away of the late Eutherius of magnificent memory, we give you to understand that our mind no less than yours is disturbed by such a sorrow, in that we see how men of approved repute are by degrees removed from this world, whose ruin is already evidenced in the actual effects of the causes thereof. But it becomes us to withdraw ourselves from it by the wise precaution of conversion², lest it involve us too in its own ruin. And indeed our sorrow for the loss of friends ought to be the more tolerable as our condition of mortality requires from us that we should lose them. Nevertheless, for the loss of aid to our carnal life He Who granted permission for its removal is powerful to console, and to come Himself as a comforter into the vacant place.

That we are unable to accede to your request that the deacon Anatholius should be sent to you is due to the circumstances of the case, and not to any rigorous austerity. For we have appointed him our steward³, having committed our episcopal residence to his management.

Gregory to John, &c.

Agapitus, abbot of the monastery of St. George, informs us that he endures many grievances from your Holiness; and not only in things that might be of service to the monastery in time of need, but that you even prohibit the celebration of masses in the said monastery, and also interdict burial of the dead there. Now, if this is so, we exhort you to desist from such inhumanity, and allow the dead to be buried, and masses to be celebrated there without any further opposition, lest the aforesaid venerable Agapitus should be compelled to complain anew concerning the matters referred to.

Gregory to Severus, &c.

As, when one who walks through devious ways takes anew the right path, the Lord embraces him with all eagerness, so afterwards, when one deserts the way of truth, He is more saddened with grief for him than He rejoiced over him with joy when he turned from error; since it is a less degree of sin not to know the truth than not to abide in it when known: and what is committed in error is one thing, but what is perpetrated knowingly is another. And we, from having formerly rejoiced in thy being incorporated in the unity of the Church, are now the more abundantly distressed for thy dissociation from the catholic society. Accordingly we desire thee, at the instance of the bearer of these presents, according to the command of the most Christian and most serene Emperor, to come with thy adherents to the threshold of the blessed Apostle Peter, that, a synod being assembled by the will of God, judgment may be passed concerning the doubt that is entertained among you.

To all the Bishops of Italy.

Gregory to all, &c.

Inasmuch as the abominable Autharit⁴ during this Easter solemnity which has been lately completed, forbade children of Lombards being baptized in the catholic faith, for which sin the Divine Majesty cut him off, so that he should not see the solemnity of another Easter, it becomes your Fraternity to warn all the Lombards in your districts, seeing that grievous mortality is everywhere imminent, that they should reconcile these their children who have been baptized in Arian heresy to the catholic faith, and so appease the wrath of the Almighty Lord which hangs over them. Warn, then, those whom you can; with all the power of persuasion you possess seize on them, and bring them to a right faith; preach to them eternal life without end; that, when you shall come into the sight of the strict judge, you may be able, in consequence of your solicitude, to shew in your own persons a shepherd's gains.

Gregory to Peter, &c.

We have been informed that Marcellus of the Barutanian Church, who has had penance assigned him in the monastery of Saint Adrian in the same city of Panormus, not only is in want of food, but also suffers inconvenience from scarcity of clothing. Therefore we hold it necessary to enjoin your Activity by this present order to appoint for him as much as you may see to be needful in the way of food, clothing and bedding for his own maintenance, and provision for his servant; so that his want and nakedness may be provided for with such timely care that what you assign to this same man may be reckoned afterwards to your own account. So act, therefore, that you may both fulfil our command, and also by ordering this very thing well you may be able yourself to partake of the profit of the same. Further, there is this other matter that we enjoin you to look to without regard to the old custom that has now grown up; namely, that if any cities in the province of Sicily, for their sins, are known to be without pastoral government through the lapses of their priests, you should see whether there be any worthy of the office of priesthood among the clergy of the churches themselves, or out of the monasteries, and, after first enquiring into the gravity of their behaviour, send them to us, that the flock of each place may not be found destitute for any length of time through the lapse of its pastor. But if you should discover any vacant place in which no one of the same church is found fitted for such a dignity, send us word after the like careful enquiry, that some one may be provided whom God may have judged worthy of such ordination. For it is not right that from the deviation of one the Lord's flock should be in danger of wandering abroad among precipices without a shepherd. For thus both the administration of places will go on, and there will remain no suspicion of the lapsed being restored to their former rank; and so may they repent the better.

Gregory to Natalis, &c.

The acts of your synod which you have transmitted to us, in which the Archdeacon Honoratus is condemned, we perceive to be full of the seed of strifes, seeing that the same person is at one and the same time advanced to the dignity of the priesthood against his will, and removed from the office of the diaconate as though unworthy of it. And, as it is just that no one who is unwilling should be advanced by compulsion, so I think we must be of opinion that no one who is innocent should be deposed from the ministry of his order unjustly. Nevertheless, since discord hateful to God excuses thy part in the transaction, we admonish thee to restore his place and administration to the Archdeacon Honoratus, and agree to supply him with attendance sufficient for his divine ministry. If cause of offence is still fomented between you, let the aforesaid Archdeacon submit himself to our audience and enquiry, when admonished to do so, and let thy love send to us a person instructed in the case, that in the presence of both, the Lord assisting us, we may be able to decide what justice approves without respect of persons.

Gregory to Honoratus, &c.

Having read the contradictory letters which thou and thy bishop have addressed to us against each other, we grieve that there is so little charity between you. Nevertheless we enjoin thee to continue in the administration of thy office, and, if the cause of offence between you can, under the power of grace, be settled on the spot, we believe it will be greatly to the advantage of your souls. But in case the discord between you has so set you in arms against each other that you have no will to allay the swelling of your offence, do thou without delay come to be heard before us, and let thy bishop send to us on his own behalf such person as he may choose, furnished with instructions; that, after minutely considering the whole case, we may settle what may appear fit between the parties. But we would have thee know that we shall make strict enquiry of thee on all points, as to whether the ornaments⁵, either those of thine own church, or such as have been collected from various churches, are being now kept with all care and fidelity. For, if any of them shall be found to have been lost through negligence or through any person's dishonesty, thou wilt be involved in the guilt of this, being, in virtue of thy office of Archdeacon, peculiarly responsible for the custody of the said church.

Gregory to Natalis, &c.

We have received at the hands of the deacon Stephen, whom you sent to us, the letters of thy Reverence, wherein you congratulate us on our promotion. And truly what has been offered in the kindness and earnestness of charity demands full credence, reason having prompted your pontifical order to rejoice with us. We therefore, being cheered by your greeting, declare in conscience that I undertook the burden of dignity with a sick heart. But, seeing that I could not resist the divine decrees, I have recovered a more cheerful frame of mind. Wherefore we write to entreat your Reverence that both we and the Christian flock committed to our care may enjoy the succour of your prayers, to the end that in the security of that protection we may have power to overcome the hurricanes of these times.

The month of February, ninth indiction.

To John, Bishop of Constantinople, and the Other Patriarchs.

Gregory, to John of Constantinople, Eulogius of Alexandria, Gregory of Antioch, John of Jerusalem, and Anastasias, Ex-Patriarch of Antioch. A paribus⁶.

When I consider how, unworthy as I am, and resisting with my whole soul, I have been compelled to bear the burden of pastoral care, a darkness of sorrow comes over me, and my sad heart sees nothing else but the shadows which allow nothing to be seen. For to what end is a bishop chosen of the Lord but to be an intercessor for the offences of the people? With what confidence, then, can I come as an intercessor for the sins of others to Him before Whom I am not secure about my own? If perchance any one should ask me to become his intercessor with a great man who was incensed against him, and to myself unknown, I should at once reply, I cannot go to intercede for you, having no knowledge of that man from familiar acquaintance with him. If then, as man with man, I should properly blush to become an intercessor with one on whom I had no claim, how great is the audacity of my obtaining the place of intercessor for the people with God, whose friendship I am not assured of through the merit of my life! And in this matter I find a still more serious cause of alarm, since we all know well that, when one who is in disfavour is sent to intercede with an incensed person, the mind of the latter is provoked to still greater severity. And I am greatly afraid lest the community of believers, whose offences the Lord has so far indulgently borne with, should perish through the addition of my guilt to theirs. But, when in one way or another I suppress this fear, and with mind consoled give myself to the care of my pontifical office, I am deterred by consideration of the immensity of this very task.

"For indeed I consider with myself what watchful care is needed that a ruler may be pure in thought, chief in action, discreet in keeping silence, profitable in speech, a near neighbour to every one in sympathy, exalted above all in contemplation, a companion of good livers through humility, unbending against the vices of evil-doers through zeal for righteousness⁷." All which things when I try to search out with subtle investigation, the very wideness of the consideration cramps me in the particulars. For, as I have already said, there is need of the greatest care that "the ruler be pure in thought, &c." [A long passage, thus beginning, and ending with "beyond the limit of order," is found also in Regula Pastoralis, Pt. II. ch. 2, which see.]

Again, when I betake myself to consider the works required of the pastor, I weigh within myself what intent care is to be taken that he be "chief in action, to the end that by his living, he may point out the way of life to them that are put under him, &c." [See Reg. Past., Pt. II. ch. 3, to the end.]

Again, when I betake myself to consider the duty of the pastor as to speech and silence, I weigh within myself with trembling care how very necessary it is that he should be discreet in keeping silence and profitable in speech, "lest he either utter what ought to be suppressed or suppress what ought to be uttered, &c." [See Reg. Past., III., 4, down to "keep the unity of the faith."]

Again, when I betake myself to consider what manner of man the ruler ought to be in sympathy, and what in contemplation, I weigh within myself that he "should be a near neighbour to every one in sympathy, and exalted above all in contemplation, to the end that through the bowels of loving-kindness, &c." [See Reg. Past, Pt. II. ch. 5, to the end.]

Again, when I betake myself to consider what manner of man the ruler ought to be in humility, and what in strictness, I weigh within myself how necessary it is that he "should be, through humility, a companion to good livers, and, through the zeal of righteousness rigid against the vices of evil-doers &c." [See Regula Pastoralis, Pt. II. ch. 6, down to "towards the perverse;" there being only a slight variation, not affecting the sense, in the wording of the concluding clause.] For hence it is that "Peter who had received from God, &c." [See Reg. Past., Pt. II. ch. 6, down to "dominates over vices rather than over his brethren."] He orders well the authority he has received who has learnt both to maintain it and to keep it in check. He orders it well who knows how both through it to tower above sins, and with it to set himself on an equality with other men.

Moreover, the virtue of humility ought to be so maintained that the rights of government be not relaxed; lest, when any prelate has lowered himself more than is becoming, he be unable to restrain the life of his subordinates under the bond of discipline; and the severity of discipline is to be so maintained that gentleness be not wholly lost through the over-kindling of zeal. For often vices shew themselves off as virtues, so that niggardliness would fain appear as frugality, extravagance as liberality, cruelty as righteous zeal, laxity as loving-kindness. Wherefore both discipline and mercy are far from what they should be, if one be maintained without the other. But there ought to be kept up with great skill of discernment both mercy justly considerate, and discipline smiting kindly. "For hence it is that, as the Truth teaches (Luke x. 34), the man is brought by the care of the Samaritan, &c." [See Reg. Past., Pt. II. ch. 6, down to "manna of sweetness."]

Thus, having undertaken the burden of pastoral care, when I consider all these things and many others of like kind, I seem to be what I cannot be, especially as in this place whosoever is called a Pastor is onerously occupied by external cares; so that it often becomes uncertain whether he exercises the function of a pastor or of an earthly noble. And indeed whosoever is set over his brethren to rule them cannot be entirely free from external cares; and yet there is need of exceeding care lest he be pressed down by them too much. "Whence it is rightly said to Ezekiel, The priests shall not shave their heads, &c." [See Reg. Past., Pt. II., ch. 7, to the end.]

But in this place I see that no such discreet management is possible, since cases of such importance hang over me daily as to overwhelm the mind, while they kill the bodily life. Wherefore, most holy brother, I beseech thee by the Judge who is to come, by the assembly of many thousand angels, by the Church of the firstborn who are written in heaven, help me, who am growing weary under this burden of pastoral care, with the intercession of thy prayer, lest its weight oppress me beyond my strength. But, being mindful of what is written, Pray for one another, that ye may be healed (James v. 16), I give also what I ask for. But I shall receive what I give. For, while we are joined to you through the aid of prayer, we hold as it were each other by the hand while walking through slippery places, and it comes to pass, through a great provision of charity, that the foot of each is the more firmly planted in that one leans upon the other.

Besides, since with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, I confess that I receive and revere, as the four books of the Gospel so also the four Councils: to wit, the Nicene, in which the perverse doctrine of Arius is overthrown; the Constantinopolitan also, in which the error of Eunomius and Macedonius is refuted; further, the first Ephesine, in which the impiety of Nestorius is condemned; and the Chalcedonian, in which the pravity of Eutyches and Dioscorus is reprobated. These with full devotion I embrace, and adhere to with most entire approval; since on them, as on a four-square stone, rises the structure of the holy faith; and whosoever, of whatever life and behaviour he may be, holds not fast to their solidity, even though he is seen to be a stone, yet he lies outside the building. The fifth council also I equally venerate, in which the epistle which is called that of Ibas, full of error, is reprobated; Theodorus, who divides the Mediator between God and men into two subsistences, is convicted of having fallen into the perfidy of impiety; and the writings of Theodoritus, in which the faith of the blessed Cyril is impugned, are refuted as having been published with the daring of madness. But all persons whom the aforesaid venerable Councils repudiate I repudiate; those whom they venerate I embrace; since, they having been constituted by universal consent, he overthrows not them but himself, whosoever presumes either to loose those whom they bind, or to bind those whom they loose. Whosoever, therefore, thinks otherwise, let him be anathema. But whosoever holds the faith of the aforesaid synods, peace be to him from God the Father, through Jesus Christ His Son, Who lives and reigns consubstantially God with Him in the Unity of the Holy Spirit for ever and ever. Amen.