Pastoral Rule; Letters

Gregory to Amos, Bishop of Jerusalem.

Being confident that your Fraternity pays regard to the ordinances of the canons and the vigour of discipline, lest the falseness of one of your clerics should succeed in imposing on you so as to escape the strictness of ecclesiastical order, we have thought it right to inform you of his fault, that through your solicitude he may be subjected to the discipline from which he has fled. We understand, then, that Peter, an acolyte, whom we had caused to serve under our son the deacon Sabinianus, our ecclesiastical representative in the royal city, has fled, and resorted to your Church. If this is true, let your Fraternity be at pains to secure him, and send him back hither when an opportunity occurs. But if by chance, fearing this, he shall have departed from your Church, and be lurking in various places to escape detection, order him to be diligently sought for in all your parishes, and, when found, send him back to us, as we have before said. And we desire also to notify through you that he is deprived of communion: nor let him dare to receive the mysteries of the Lord's body and blood until he shall return to us, unless by chance he should be in imminent peril of death.

Gregory to Sabinianus, &c.

As to one who perseveres in a fault punishment is rightly due, so pardon should be granted to those who return to a better mind. For, as in the former case anger against the culprit is deservedly provoked, so in the latter good-will displayed is wont to promote concord. And so, inasmuch as a recollection of the gravity of the priestly office has now withdrawn thy Fraternity from fellowship and communion with Maximus, into which thoughtlessness had before betrayed thee; and this to such an extent that thou couldest by no means allow thyself to be content with mere separation from him without also bewailing thy past transgression by betaking thyself to the retirement of a monastery, therefore doubt not that thou art received again into our favour and communion: for, as much as thy fault had before offended us, so much has thy penitence appeased us. We exhort thee, therefore, most beloved brother, that thou be instant in bestowing pastoral solicitude on the Lord's flock, and be diligently on the watch to make profit of the sheep committed to thy charge; that so the retribution of a copious reward may abound to thee in proportion as thou shalt offer multiplied fruits of thy labour at the coming of the eternal Judge. Strive then to rescue those who have fallen into sin; strive to shew the way of retracing their steps to those that go astray; strive to recall salubriously to the grace of communion those who have been deprived of communion. Let the coming back of your Charity lay on you the duty of rescuing others, and be an example of salvation; to the end that, while your anxious care shall direct the wandering steps of sheep to the folds of the chief shepherd, both they themselves may not be left exposed to the teeth of wolves, and (what is above all things to be desired) that the compensation of condign retribution may await thee in the life eternal.

As to the cause about which you wrote to us, requesting us to guard against any clandestine proceedings against you in the royal city, let not this matter disturb your mind. For we have with all possible care given orders to our responsalis to shew himself solicitous and on his guard. And we trust in the power of our God that things are being so conducted that the opposition of no one shall avail against reason, so as in any way to trouble you or to bear hard upon you.

Furthermore, the inhabitants of the city of Epidaurus have most urgently requested us to restore to them Florentius, whom they allege to be their bishop, asserting that he was driven into exile invalidly by the mere will of the bishop Natalis¹. And so, if your Fraternity has any knowledge of his case, please to inform us accurately by letter. But, if so far you have no knowledge of it, make enquiry, and report to us, that we may be able, with the Lord's help, to deliberate with full knowledge before us as to what should be determined concerning him. In the month of February, first Indiction.

Gregory to Columbus, Bishop of Numidia².

How we may presume on your Charity we gather from the disposition of our own mind with regard to you. Nor do we think that you love the Apostolic See otherwise than as it loves you. Whence it must needs be that we should more peculiarly commend those whom we know to be, as they should be, devoted in the Church of the blessed Peter, Prince of the apostles, to you whose life the action as well as the dignity of a priest adorns, and of whose sincerity we already hold proof from past experience.

As to our brother, therefore, and fellow-bishop Paul³, the bearer of these presents, with what billows and adversities he is tossed in your parts he tells us is not unknown to your Holiness. And seeing that he asserts that the complaints against him which you have told us have come to your ears are not true, but raised against him at the instigation of his adversaries, and that he trusts to be able by the help of the Lord to surmount them all, with the truth to support him and with you to take cognizance, we exhort you, most beloved brother, that, in whatever points considerations of justice are clearly on his side, you afford him becomingly the hand of succour, and aid him with priestly sympathy. Let, then, no circumstance, no influence of any persons, deflect you from studious regard to equity. But, leaning on the Lord's precepts, set at naught whatever is opposed to rectitude. In defending one party or the other insist constantly on justice. Shrink not from incurring ill-will, if such there be, in behalf of truth; that thou mayest find in the advent of our Redeemer so much the greater fruit of reward as, not neglecting His commands, thou shalt have devoted thyself to the countenance and defence of justice. In the month of March, first Indiction.

Gregory to Boniface concerning the privileges of Guardians⁴.

Those who labour faithfully in the interests of the Church should receive the benefit of suitable remuneration, so that both we may be seen to have made a worthy return for their services, and they may shew themselves the more useful for the favour of the solace granted them. Seeing, then, that those who hold the office of Guardians are known to labour in the causes of the Church and in the service of the pontiffs, we have thought fit that they should enjoy the following prerogatives, granted to them for recompense;—appointing that, as in the school (schola) of notaries and subdeacons, through the indulgence of pontiffs long ago, there have been constituted regionarii, so also among the Guardians seven who may have commended themselves by proved utility shall be distinguished by the dignity of regionarii. And we appoint that these, in the absence of the pontiff, shall have leave to sit anywhere in any assembly of clergy, and enjoy in all respects the privileges of their dignity. Furthermore, if any one, attaining to this position of priority, should by any chance live in another province for his own advantage, he must needs still occupy in all respects his place of priority, so that he may be the chief of all the guardians, as being one who, even before he obtained his position of priority, had not ceased by assiduous personal attention to devote himself to the interests of the Church and the service of the pontiff. These decrees, then, by us constituted, which have been ordained for the privileges and constitution of Guardians, we appoint to be kept in perpetual force and irrefragably;—whether such things as we have decreed in writing, or such as are seen to have been ordained in our presence: and we decree also that they shall not be upset or changed in whole or in part on any occasion whatever by any of the pontiffs. For it is a very harsh proceeding, and especially contrary to good conduct in priests, that any one should endeavour, under any manner of excuse, to rescind what has been well ordained, and also by his example to teach others to dissolve his own constitutions after his own time. The month of April, first Indiction.

Gregory to Marinianus, &c.

How necessary it is to provide for the quiet of monasteries⁵, and to take measures for their perpetual security, you are aware from the office you formerly filled in government of a monastery. And so, seeing that we have learnt how the monastery of the blessed John and Stephen in the city of Classis, over which our common son, the abbot Claudius, is known to preside, has suffered many prejudices and grievances from your predecessors, it is right that the provision of your Fraternity should make salutary arrangements for the quiet of its inmates in future; to the end that living there in the service of God, His grace also assisting them, they may persevere with free mind. But lest, owing to the custom which ought rather to be amended, any one at any time should presume to cause any annoyance there, it is necessary that the points which we have taken care to enumerate below be so guarded by the careful attention of your Fraternity that no occasion of causing them disquiet may possibly be found in future. Let no one, then, any more dare, by any kind of inquisition whatever, to diminish anything from the revenues or charters of the aforesaid monastery, or of any place that in any manner whatever pertains to it, or to attempt any kind of usurpations or stratagems. But if perchance any matter of dispute should arise between the Church of Ravenna and the aforesaid monastery, and it cannot be settled amicably, let it be concluded without voluntary delay before men who fear God chosen by the parties, oath being made upon the most holy Gospels. Further, on the death of an abbot, let not a stranger be ordained, but one whom the congregation may choose of its own free will for itself from the same congregation, and who shall have been chosen without any fraud or venality. But, if they should be unable to find a suitable person among themselves, let them in like manner wisely choose for themselves for ordination one from some other monastery. And, when an abbot comes, let no person whatever on any occasion whatever be put over him in his own monastery, unless perchance in the case (which God forbid) of crimes which are shewn to be punishable by the sacred canons. This rule also must be no less carefully observed; that against the will of the abbot of such monastery monks be not removed thence for furnishing other monasteries, or for sacred orders, or for any clerical office. But in cases of there being monks in abundance, sufficient for celebrating praises to God and for satisfying the requirements of monasteries, let the abbot offer with devotion of those who are to spare, such as he may be able to find worthy in the sight of God. But if, while having a sufficient number he should refuse to give any, then let the bishop of Ravenna take of such as are to spare for furnishing other monasteries. Nevertheless, let no one be taken out thence for an ecclesiastical office, except such as the abbot of the place, on having notice given him, may offer of his own accord. Whosoever also from the aforesaid monastery shall have attained to any ecclesiastical order, let him thenceforth have neither any power there nor leave to dwell there⁶.

It is to be observed also that no schedule of the property and charters of this monastery must be made by ecclesiastics, if ever circumstances require one: but let the abbot of the place with other abbots make an inventory of the property.

Further, as often as the abbot may perchance wish to go or send to the Roman pontiff in the interest of his monastery, let him have entire liberty to do so.

Furthermore, though the visits of bishops should be looked for with desire by monasteries, yet, seeing that it has been reported to us that the aforesaid monastery in the times of your predecessor was burdened by occasion of entertainment, it is right that your Holiness should regulate this in a becoming manner, so that the prelate of the city may have access to the monastery as often as he pleases for the sake of visiting and exhorting. But let the bishop so fulfil the office of charity there that the monastery incur not any burden. Now the aforesaid abbot not only does not fear your Fraternity's frequent access to the monastery, but even longingly desires it, knowing that it is quite impossible that the substance of the monastery should be burdened through you. Given in the month of April, first Indiction.