Pastoral Rule; Letters

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 monastery¹. 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 presbyteresses² 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 that what has been done contrary to the laws should not only be inoperative, but also be held as not having been done at all.

To the Bishops 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.

Gregory to Callinicus, &c.

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 Capritana³, 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 order⁴ 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 Marinianus⁵. 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.

Gregory to Marinianus, &c.

The bearers of these presents, the most distinguished men, Vicedominus and Defensor⁶, came to us asserting that a certain bishop, by name John, coming from Pannonia, had been constituted in the castle which is called Novæ, to which castle their island, which is called Capritana, had been appended as a diocese⁷. 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 Anatolius⁸, 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 Maximus⁹. 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.

Gregory to Brunichild, Queen of the Franks¹⁰.

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 Syagrius¹¹, 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 granted¹², 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 Regionarius¹³ 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 schismatics¹⁴; further, that you wished it to be understood that it was sent, not on your petition, but from 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 learnt 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 indiction¹⁵.