Pastoral Rule; Letters

Gregory to Mauricius, &c.

Seeing that in you, most Christian of princes, uncorrupt soundness of faith shines as a beam sent down from heaven, and that it is known to all that your Serenity embraces fervently and loves with entire devotion of heart the pure profession in which by God's favour you are powerful, we have perceived it to be very necessary to make request for those whom one and the same faith enlightens, to the end that the Piety of our lords may protect them with its favour, and defend them from all molestation. When certain men scorn the confession of faith of such persons they are shewn to contradict the true faith. For, since the Apostle declares that confession of the mouth is made unto salvation, he who will not consent to believe a right profession accuses himself in rejecting others (Rom. x. 10).

Now all the proceedings against John, presbyter of the church of Chalcedon, having been read in council and considered in order, we have found that he has suffered the greater injustice in that, when he declared and shewed himself to be a Catholic, it was not his guilt, but an uncertain accusation of long standing, that crushed him; and this to such an extent that his accusers declared in their open reply that they did not know the heresy of the Marcionists which they referred to. And, whereas they ought therefore to have been rejected from the very beginning of the trial, they were allowed, vague as they were, to remain in court for his accusation. But, lest at any rate alleged report might injure him, he produced a written confession of his faith with the purpose of shewing evidently that he was a professor and follower of the right faith. But this the judges deputed by the most holy John, our brother and fellow-bishop, unjustly and unreasonably disregarded; and so, in doing all they could to put him down, shewed themselves more to blame than he. For no one doubts that it is unfaithfulness not to have faith in the faithful. Seeing then that, everything having been thoroughly enquired into and considered, the decision of the holy Council with me, by the revealing grace of Divine power, has declared the above-written John the presbyter to be a Catholic, and that no spot of heretical pravity has been found in him, I entreat that the pious protection of your Serenity may order him to be kept unharmed from all annoyance, nor allow a professor of the catholic faith to suffer any molestation. For not to believe one who professes truly is not to purge heresy, but to make it. If this should be allowed, occasion of infidelity will arise, and people will themselves incur the guilt which they would correct unwarily.

These things therefore let the most Serene lord with pious precaution consider, and, as I have already requested, with profuse entreaties I again implore, that he allow not an innocent man to be afflicted anew as though he were guilty; to the end that Almighty God, who sees your Clemency love and defend the purity of catholic rectitude, may cause you both to rule over a pacified republic with your foes subdued, and to reign with His saints in life eternal.

Gregory to Theotistus, kinsman of the Emperor.

We know that the Christianity of your Excellency is always intent on good works and therefore we provide for you occasions for reaping reward, which you are certain to be glad of, so that we by so providing may have a share in your merits.

We therefore inform you that John the presbyter, the bearer of these presents, has come out free from those by whom he had been accused. For having, according to his request held a council, and subjected his faith to a subtle scrutiny, we found him guiltless of any wrong confession. And, inasmuch as he appeared to be, by the mercy of God, a professor and follower of the right faith, we absolved him by our definite sentence; especially as his accusers professed that they did not know what the heresy of the Marcionists, which they spoke of, was. On this account, saluting you with paternal affection, we request you to protect him with the grace of your favour. And, lest any one hereafter should be disposed to afflict him to no purpose, or in any way to cause him annoyance in this matter, let the advocacy of your Excellency so protest and defend him—and this the more instantly in consideration of your own reward—that no unjust affliction may any more consume him, and that the Creator and Redeemer of the human race, whom you worship with a sincere confession, may recompense your action in this behalf among your many good works. The month of October. Indiction 14.

Gregory to John, Bishop of Syracuse.

Moved by the benevolence of the Apostolic See and by the order of ancient custom, we have thought fit to grant to thy Fraternity, who art known to have received the office of government in the Church of Syracuse, the use of the pallium; that is, at such times and in such manner as thou knowest without doubt that it was used by thy predecessor; nevertheless admonishing thee that, as thou rejoicest in having received from us the use of this decoration for the honour of thy priestly office, so also by probity of manners and deeds thou strive to adorn the office thou hast received unto our glory in Christ. For thus wilt thou be conspicuous for decorations mutually answering to each other, if with this habit for the body the excellence also of thy mind agrees.

For all privileges which are known to have been granted formerly to thy Church we confirm by our authority, and decree that they shall remain inviolate.

Gregory to Peter, Bishop of Aleria in Corsica.

Inasmuch as in the isle of Corsica, at the place Nigeunum, in the possession which is called Cellas Cupias belonging to the holy Roman Church, which by the providence of God we serve, we have ordered to be founded a basilica, with a baptistery¹, to the honour of the blessed Peter, Prince of the apostles, and of Laurentius the martyr, we therefore hereby exhort thy Fraternity to proceed at once to the aforesaid place, and with observance of the venerable solemnities of dedication to consecrate solemnly the aforesaid church and baptistery. Deposit also reverently the holy relics (sanctuaria) which you have received.

Gregory to Marinianus, Bishop of Ravenna.

We have received by the deacon Virgilius the letter of your Fraternity, in which you inform us that certain of the clergy and people have cried out that it is contrary to the laws and canons that the cause between your Church and the abbot Claudius should be examined and decided here. But, had they paid attention to ecclesiastical order and to the persons between whom the case is pending, they would by all means have abstained from needless complaint; especially as the cause could not be pleaded there, where the aforesaid abbot has complained of having endured injustice from your predecessor and of still suffering from it. For the objection might perhaps have been made if he had not appealed to a superior authority, and sought to have the rights of his case determined before it. Nay, but dost thou not thyself know that the case which arose on the part of the presbyter John against John of Constantinople, our brother and fellow-bishop, came before the Apostolic See, and was decided by our sentence?² If, then, a cause was brought under our cognizance from that city where the prince is, how much more should an affair between you have the truth about it ascertained and be terminated here? But as for you, let not the words of foolish men there move you, and believe not that through us any detriment to your Church is caused. For, if you will enquire of the servant of God Secundinus your deacon and of Castorius our notary, you will learn from them how your predecessor had already desired to arrange this case. But your Fraternity has done wisely in sending persons hither for this business, and in not listening to vain words. Now we trust in Almighty God that this cause may be terminated in a way well-pleasing to God, so that no room may be left for renewed complaint and that neither party may be aggrieved unjustly. The sword³ which our most beloved son Peter, then deacon and guardian (defensor) in your parts, had left for us with your predecessor, please to send to us by the servant of God Secundinus, and Castorius the notary, the bearers of these presents.

Gregory to Maximus, intruder in the Church of Salona⁴.

While, seeking this or that excuse, thou deferrest obedience to our letters, while thou puttest off coming to us for ascertainment of the truth after being so often admonished, thou lendest credibility all the more to what is alleged against thee; and, even though there had been nothing else to go against thee and do thee harm, thy delay alone would render thee culpable and accuse thee. Humble thyself at length, and submit thyself to obedience, and make haste to come to us without any excuses, that, the truth being investigated and ascertained, in the fear of God, whatever may be fair and canonical may be decided. For be assured that we will observe towards thee justice and the ordinances of the canons, and, by the revelation of God, who is the Author of truth, will terminate thy cause agreeably to justice. For, as to thy demand that we should send some one to your city, in whose presence there might be proof of the things alleged, this would be in some degree excusable, if reason ever imposed on the accused the necessity of proof. But, inasmuch as this burden lies not on thee but on thine accusers, do not thou hesitate to come to us, as we have before said, putting it off no longer; and either thine accuser will be present without delay to support with suitable proof what has been alleged as to simoniacal heresy or other things; or certainly, as far as regards a sound settlement of this business, a just dealing with it will, through the intervention of Peter, Prince of the apostles, ensue; that so no guiltiness may confound us before God for any connivance, now that these things have come to our knowledge. But, as to thy allegation that our most serene lords have ordered cognizance of the matter to be taken in your city, we indeed have received no other commands of theirs on the subject except that thou wert to come to us. But, even if by chance, occupied as they are by many thoughts and anxieties for the good of their republic which by the divine bounty has been granted to them, this has been suggested to them, and a command has been surreptitiously elicited from them, yet, inasmuch as it is known to us and to all how our most pious lords love discipline, observe degrees, venerate the canons, and refrain from mixing themselves up in the causes of priests, we will still execute with instancy what is for the good both of their souls and of the republic, and what we are driven to by regard to the terrible and tremendous judgment.

Cease then from all excuses, and delay not to appear here, that, fortified by investigation of the truth, we may at length bring thy cause to a termination. But, whereas we have been informed that thou art greatly afraid and altogether in trepidation lest we should avenge on thee the known fact of thy having forced thy way irregularly into the order of priesthood without our consent, this was indeed an intolerable misdemeanour: but, in accordance with the commands of our most serene lord the Emperor, we forgive thee this, provided that thou in no wise persist any longer in the error of thy contumacy; and we are by no means moved against thee on this account. But other things that have been reported to us we cannot suffer to pass without enquiry.

Now inasmuch as we long ago sent thee a letter warning thee by no means to dare to celebrate the solemnities of mass till we should ascertain the will of the said our most serene lord, and as thou hast cunningly contrived that this letter should not come into thy hands, though thou nevertheless knewest in one way or another what its purport was, but hast refused to comply with it;—we therefore confirm what was before sent thee in writing, that thou must not dare to celebrate the solemnities of mass until all that has been alleged against thee has been thoroughly enquired into and sifted. And, if, with perverse daring, thou shouldest presume to celebrate, know that thou art not free from the former threat of interdiction from communion. For, even though there were no other transgressions, we deprive thee of the communion of the body and blood of the Lord for this sin of pride alone. Wherefore, shewing the obedience that becomes thee, make haste, as we have said, with all diligence to come to us; but so as to have a space of thirty days for preparing for thy journey; and so, laying aside all excuses, defer not thy appearance here.

Moreover, if any occasion of hindering thy journey has arisen from the judges, or the military force, or the people, we acknowledge the skilfulness with which things are done. Do thou thyself, then, see what account of this obligation, thou canst render either to men here or to Almighty God in the future judgment, having by thy contempt provoked a strict sentence against thee.

Furthermore, it has come to my knowledge that my brother and fellow-bishop Paulinus, and Honoratus, archdeacon of the Church of Salona⁵, for having refused to give assent to thy presumption are suffering grievous molestation at thy hands, so as to have been constrained to give sureties to the end that may not be at liberty to leave the city or their own houses. If this is so, do thou on receipt of this present writing, returning at last, though late, to a sound mind, desist from molesting either of them, that they may have free license either to come to me if they wish, or to go anywhere else for their advantage.