Epistle XLVI.
To John, Bishop.
Gregory to John, Bishop of Calliopolis [Gallipoli, in Calabria].
From the reports sent to us by thy Fraternity it appears that Andrew, our brother and fellow-bishop, undoubtedly had a concubine. But, since it is uncertain whether he has touched her while constituted in sacred orders, it is necessary that thou shouldest warn him with earnest exhortation that, if he knows himself to have had intercourse with her while in sacred orders, he should retire from the office which he holds, and minister no longer. And if, though conscious of having done this thing, he should conceal his sin and presume to minister, let him know that peril hangs over his soul in the divine judgment.
As to the woman on the Church-roll, whom he caused to be chastised with cudgels, though we do not believe that she died eight months afterwards, yet, since he caused her to be thus punished inconsistently with his sacred calling, do thou suspend him for two months from the solemnization of mass, that at any rate this disgrace may teach him how to behave himself in future.
Moreover, the clergy of the aforesaid bishop, in a petition presented to us, which is subjoined below, allege that they endure much ill-treatment from him. Wherefore let thy Fraternity take care to ascertain all these things accurately, and so to correct and arrange them in a reasonable way that they may be under no necessity hereafter of resorting hither on account of this matter. In the month of July, indiction 11.
Epistle XLVII.
To the Clergy of the Church of Salona1.
Gregory to the clergy, &c.
Having read your letter, beloved, we learn that you have made choice of Honoratus your archdeacon; and know ye that it is altogether pleasing to us that you have chosen for the order of episcopacy a man tried of old and of grave manner of life. We too join with you in approbation of his personal character, inasmuch as it is already known to us; and it has been our own wish also that he should be ordained as your priest according to your desire. For which cause we exhort you to persist in his election without any ambiguity. Nor ought any circumstances to disincline you from his person, since, as this laudable choice is now approved, so it will impose both a burden on your souls and a stain of unfaithfulness on your reputation, if any one should seduce you (which God forbid) to turn aside your love from him. But as to those who are not at one with you in this desired election, we have caused them to be admonished by Antoninus our subdeacon, that they may be able to agree with you. To him also we have already given our injunctions as to what ought to be done with respect to the person of our brother and fellow-bishop Malchus2. But, inasmuch as we have ourselves also written to him, we believe that he will without delay keep himself quiet from disquieting you. If by any chance he should in any way whatever neglect to obey, his contumacy will in every way be mulcted with the utmost rigour of canonical punishment.
Epistle XLVIII.
To Columbus, Bishop.
Gregory to Columbus, &c.
Even before receiving thy Fraternity's letter, I knew thee from the report of thy deserved reputation to be a good servant of God. And now that I have received it, I understand more fully that what fame had already spread abroad was well founded; and I greatly rejoice in thy deserts, in that thou exhibitest manners and deeds that testify to a praiseworthy life. Since, then, I feel that these things are conferred on thee by the Supernal Majesty, I congratulate thee; and I bless God our Creditor, who denies not the gifts of His mercy to His humble servants. On this account I declare it to be true that thy Fraternity so kindles me with the flame of charity to love thee, and my spirit is so united to thee, that I both desire to see thee and am also with thee in heart, though absent. Thou perceivest in thine own thoughts that this is so. For in truth unity of minds in charity has power to unite more than bodily presence can. Furthermore, that with thy whole mind, thy whole heart, thy whole soul, thou cleavest and art devoted to the Apostolic See I am now assured, as, indeed before thy letter had borne testimony to the fact, I plainly knew. Wherefore, first addressing thee with the greeting of charity which is due, I exhort thee not to cease to be mindful of what thou hast promised to the blessed Peter, Prince of the apostles.
Wherefore be thou urgent with the primate of thy synod3, that boys be in no wise admitted to sacred orders, lest they fall by so much the more dangerously as they hasten more speedily to mount to higher places. Let there be no venality in ordination: let not the influence or entreaty of any persons obtain anything in contravention of these our prohibitions. For without doubt God is offended if any one is promoted to sacred orders, not for merit, but by favour (which God forbid) or venality.
If, then, thou art aware of these things being done, keep not silence, but oppose them urgently; since, if perchance thou shouldest neglect them, or conceal them when known of, the chain of sin will bind not those alone who do such things, but no light guilt before God will touch thee also in the matter. If, then, anything of the kind is committed, it ought to be restrained by canonical punishment, lest so great a wickedness, with sin in others, acquire strength from connivance.
I have, therefore, the sooner given leave of departure to the bearer of these presents, Victorinus, thy Fraternity's deacon, whom I think to be thy imitator, and whom I have received with charity; and by him I have transmitted to thee for a blessing keys of the blessed Peter, in which something from his chains is included.
Lastly, with regard to the unity and peace of the council which, under God, you are taking measures to assemble, let thy Charity rejoice my mind by informing me of everything particularly.
Epistle XLIX.
To Adeodatus, Bishop.
Gregory to Adeodatus, Primate bishop of the province of Numidia.
After what manner the charity of affection has bound your Fraternity to usward the tenour of your letters has evidently shewn; and they have afforded us great matter of rejoicing, in that we have found them to be composed in a spirit of loving-kindness, and to glow with affection well-pleasing to God. As, then, we have briefly said, the epistle which you have addressed to us has so laid open your mind that its author might be supposed not to be absent from us at all. For, indeed, persons are not to be accounted absent whose feelings are not at variance with mutual charity. And though, as you say in your letter, neither your strength nor your age allow you to come to us, that we might be gratified by the bodily presence of your Fraternity, yet, seeing that we are one with you and you with us in feeling, we are entirely present one to the other, while we see each other in a mind made one through love. Furthermore, greeting your Fraternity with the suitable affection of charity, we exhort you that you study with all your heart so to acquit yourself wisely in the office of primacy which under God you hold, that it may both profit your soul to have attained to this rank, and that you may stand out as a good example for imitation to others in the future.
Be, then, especially careful with regard to ordination; and by no means admit any to aspire to sacred orders but such as are somewhat advanced in age and pure in deeds, lest perchance they cease for ever to be what they immaturely haste to be. For you must first examine the life and manners of those who are to be placed in any sacred order; and, that you may be able to admit such as are worthy to this office, let not the influence or the entreaty of any persons whatever inveigle you. But before all things it behoves you to be cautious that no venality may have place in ordination, lest (which God forbid) the greater danger hang over both the ordained and the ordainers. If ever, then, there is need for such things to be taken in hand, call grave and experienced men into your counsels, and consider the matter in common deliberation with them. And before all others it is fit that you should in all cases call in Columbus our brother and fellow-bishop. For we believe that, if you shall have done what is to be done with his advice, no one will find anything in any way to find fault with in you; and know ye that it will be as acceptable to us as if it had been done with our advice; inasmuch as his life and manners have in all respects so approved themselves to us that it is clearly apparent to all that what is done with his consent will be darkened by no blot of faultiness. But the bearer of these presents, Victorinus, deacon of our fellow-bishop above-named, has been such a herald of your merits as exceedingly to refresh our spirits with regard to your behaviour. And we pray the Almighty Lord to cause the good that has been reported of you to shine forth more fully in operation as well-pleasing to Him. When, therefore, the council which you are taking measures to assemble has, with the succor of God, been brought to a conclusion, rejoice us by telling of its unity and concord, and give us information on all points.
Epistle LI.
To Maximianus, Bishop.
Gregory to Maximinianus, Bishop of Syracuse4.
My brethren who live with me familiarly urge me by all means to write something briefly about the miracles of the Fathers done in Italy, which we have heard of. With this view I am in great need of the assistance of your Charity, to mention to me shortly what comes back to your memory, and what you happen to have known. For I remember your telling me something, which I have now forgotten, about the Lord5 Abbot Nonnosus, who was with the Lord6 Anastasius of Pentomi7. And therefore this, or anything else, I beg thee to communicate to me by letter without delay, if indeed thou art not intending to come to me thyself shortly.
Epistle LIII.
To John, Bishop.
Gregory to John, Bishop of Constantinople8.
Though consideration of the case moves me, yet charity also impels me to write, since I have written once and again to my most holy brother the lord John, but have received no letter from him. For some one else, a secular person, addressed me under his name; seeing that, if those were really his letters, I have not been vigilant, having believed of him something far different from what I have found. For I had written about the case of the most reverend presbyter John, and about the questions of the monks of Isauria, one of whom, being in priest's orders, has been beaten with clubs in your church; and thy most holy Fraternity (as appears from the signature of the letter) has written back to me professing ignorance of what I wrote about. At this reply I was exceedingly astonished, revolving within myself in silence, if he speaks the truth, what can be worse than that such things should be done against the servants of God, and even he who was close at hand should not know? For what excuse can a shepherd have if the wolf devours the sheep and the shepherd knows it not? But, if your Holiness knew both what I referred to in my letter and what had been done, whether against John the presbyter or against Athanasius, monk of Isauria and presbyter, and wrote to me, I know not; what can I reply to this, since the Truth says through His Scripture, The mouth that lieth slayeth the soul (Wisd. i. 11)? I demand of thee, most holy brother; has that so great abstinence of thine come to this, that by denial thou wouldest hide from thy brother what thou knewest to have been done? Had it not been better that flesh should go into that mouth for food, than that falsehood should come out of it for deceiving a neighbour; especially when the Truth says, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matth. xv. 11)? But far be it from me to believe anything of the kind of your most holy heart. Those letters were headed with your name, but I do not think they were yours. I had written to the most blessed lord John; but I believe that that familiar of yours has replied,—that youngster, who as yet has learnt nothing about God; who knows not the bowels of charity; who in his wicked doings is accused by all; who daily lays snares against the deaths of divers people by means of concealed wills; who neither fears God nor regards men. Believe me, most holy brother, you must first correct this man, that from the example of those who are near to you those who are not near may be better amended. Do not give ear to his tongue: he ought to be directed after the counsel of your holiness; not your holiness swayed by his words. For, if you listen to him, I know that you cannot have peace with your brethren. For I, as my conscience bears me witness, wish to quarrel with no man; and with all my power I avoid it. And, though I desire exceedingly to be at peace with all mankind, it is especially so with you, whom I exceedingly love, if only you are yourself the person whom I knew. For, if you do not observe the canons, and wish to tear to pieces the statutes of the Fathers, I know not who you are. So act, then, most holy and most dear brother, that we may mutually recognize each other, lest, if the ancient foe should move us two to take offence, he slay many through his most atrocious victory. As for me, to shew that I seek to do nothing in a haughty spirit, if that youngster of whom I have before spoken did not hold the topmost place of evil doing with thy Fraternity, I could meanwhile have passed over in silence what is ready to my hand from the canons, and have sent back to thee with confidence the persons who came to me at the first, knowing that your Holiness would receive them with charity. But even now I say; Either receive these same persons, restoring them to their orders, and leaving them in quiet; or, if perchance thou art unwilling to do this, observe in their case the statutes of the Fathers and the definitions of the canons, putting aside all altercation with me. But, if thou shouldest do neither, we indeed are unwilling to bring on a quarrel, but still do not shun one if it comes from your side. Moreover your Fraternity knows well what the canons say about bishops who desire to inspire fear by blows. For we have been made shepherds, not persecutors. And the excellent preacher says, Argue, beseech, rebuke, with all longsuffering and doctrine (2 Tim. iv. 2). But new and unheard of is this preaching, which exacts faith by blows. But I need not speak at length by letter about these things, since I have sent my most beloved son, the deacon Sabinianus, as my representative in ecclesiastical matters, to the threshold of our lords; and he will speak with you about everything more particularly. Unless you are disposed to wrangle with us, you will find him prepared for all that is just. Him I commend to your Blessedness, that he at least may find that lord John whom I knew in the royal city.