Pastoral Rule; Letters

Gregory to Fantinus, &c.

A little time ago we wrote to Victor, our brother and fellow-bishop, that—inasmuch as certain of the Jews have complained in a petition presented to us that synagogues with their guest-chambers, situated in the city of Panormus, had by him been unreasonably taken possession of—he should keep aloof from their congregation until it could be ascertained whether this thing had been justly done, lest perchance injury should appear to have been alleged by them of their own mere will. And indeed, having regard to his priestly office, we could not easily believe that our aforesaid brother had done anything unsuitably. But, since we find from the report of Salarius, our notary, who was afterwards there, that there had been no reasonable cause for taking possession of those synagogues, and that they had been unadvisedly and rashly consecrated, we therefore enjoin thy Experience, since what has been once consecrated cannot any more be restored to the Jews, that it be thy care to see that our aforesaid brother and fellow-bishop pay the price at which our sons, the glorious Venantius the Patrician, and Urbicus the Abbot, may value the synagogues themselves with the guest-chambers that are under them or annexed to their walls, and the gardens thereto adjoining; that so what he has caused to be taken possession of may belong to the Church, and they may in no wise be oppressed, or suffer any injustice. Moreover, let books or ornaments that have been abstracted be in like manner sought for. And, if any have been manifestly taken away, we desire them also to be restored without any ambiguity. For, as there ought to be no licence for them, as we have ourselves already written, to do anything in their synagogues beyond what is decreed by law, so neither damage nor any cost ought to be brought upon them contrary to justice and equity.

Gregory to Martin, &c.

Seeing that questions arising in civil affairs need, as is known to thy Greatness, very full enquiry, let thy wisdom consider with what care and vigilance the causes of bishops should be investigated. But, in the letter which thou hast sent us by the bearer of these presents on the questions with respect to which thou wert sent to us by our brother and fellow-bishop Crementius, thou hast given only a superficial account of them, and hast been entirely silent about their root. But, had their origin and intrinsic character been manifest to us, we should have known what should be decided about them, and would then settle the mind of our aforesaid brother by a plain and suitable reply. This, however, is altogether displeasing to us, that thou givest us to understand that some of the bishops have gone to the court¹ without letters from their primate, and that they hold unlawful assemblies. But since, as we have before said, the origin and nature of the questions are entirely unknown to us, we cannot pronounce anything definitely, lest, as would be very reprehensible, we should seem to pass sentence about things imperfectly known. Hence it was very needful that, for our complete information, thy Greatness should have proceeded hither to reply to our questions during the time of thy lingering in Sicily. Nevertheless, now that thou hast seen our brother and fellow-bishop John, we believe that in him thou hast seen us also. And so since he has been at pains himself also to write to us about the same questions, we have written in reply to him what seemed to us right. And, since he is a priest of ripe and cautious judgment, if you are willing to treat with him on the questions which he has been commissioned to entertain, we are sure that you will find in him what is both advantageous and reasonable.

Gregory to John, &c.

I have received your Fraternity's letter, wherein you inform me that the most eloquent Martin has come from the African province and communicated something to you privately. And indeed your Fraternity, as often as you find occasion, ceases not to shew your love towards the blessed apostle Peter. Wherefore we give thanks to Almighty God, that where you are, there we are not found absent. Nevertheless, your Holiness is not yet fully cognizant of the case in hand. For the Byzacene primate² had been accused on some charge, and the most pious Emperor wished him to be judged by us according to canonical ordinance. But then, on the receipt of ten pounds of gold, Theodorus the magister militum opposed this being done. Yet the most pious Emperor admonished us to commission some one, and do whatever was canonical. But, seeing the contrarieties of men, we have been unwilling to decide this case. Now, moreover, this same primate says something about his own intention. And it is exceedingly doubtful whether he says such things to us sincerely, or in fact because he is being attacked by his fellow-bishops: for, as to his saying that he is subject to the Apostolic See, if any fault is found in bishops, I know not what bishop is not subject to it. But when no fault requires it to be otherwise, all according to the principle of humility are equal. Nevertheless, do you speak with the aforesaid most eloquent Martin as seems good to your Fraternity. For it is for you to consider what should be done; and we have replied to you briefly on the case, because we ought not to believe indiscriminately men that are even unknown to us. If, however, you, who see him before you in person, are of opinion that anything more definite should be said to him, we commit this to your Charity, being sure of your love in the grace of Almighty God. And what you do regard without doubt as having been done by us.

To Romanus and other Guardians (defensores) of the Ecclesiastical Patrimony.

Gregory to Romanus the guardian, Fantinus the guardian, Sabinus the sub-deacon, Sergius the guardian, Boniface the guardian (a paribus³), and the six patroni.

Since, even as cautious foresight knows how to block the way against faults, and to avoid what is hurtful, so neglect opens the way to excesses, and is wont to incur what ought to be guarded against, we ought to bestow very careful attention, and see alike to the reputation and to the safeguard of our brethren and priests. Now it has come to our ears that certain of the bishops, under pretext, as it were, of help, associate themselves in one house with women. And so, lest hereby just occasion of detraction should be given to scoffers, or the ancient enemy of the human race should take advantage of an easy matter of deceit, we enjoin thee by the tenor of this mandate that thou study to shew thyself strenuous and solicitous. And, if any of the bishops included within the limits of the patrimony committed to thee are living with women, do thou entirely put a stop to this, and for the future by no means suffer any women to reside with them, except such as the censorship of the sacred canons allows, that is a mother, an aunt, a sister, and others of this sort, concerning whom there can be no ill suspicion. Yet they do better, if they refrain from living together even with such as these. For we read that the blessed Augustine refused to live even with his sister, saying, Those who are with my sister are not my sisters.

The caution, then, of a learned man ought to be a great instruction to us. For it is a mark of uncautious presumption for one that is less firm not to fear what a strong man is afraid of. For he wisely overcomes what is unlawful who has learnt not to use even what is allowed him: and indeed we bind none in this matter against their will, but, as physicians are accustomed to do, we prescribe carefulness for health's sake, even though it be for the time distressful. And therefore we impose no necessary obligation; but, if any should choose to imitate a learned and holy man, we leave it to their own will. Let, then, thy Experience act with zeal and solicitude for the observance of what we have ordered to be prohibited. For, if hereafter it should chance to be found otherwise, know that thou wilt incur no slight risk with us. Furthermore, let it be thy care to exhort these same bishops, our brethren, that they admonish those who are subject to them, to wit those who are constituted in sacred orders, to observe in all ways after their example what they themselves observe; this only being added, that these, as canonical authority has decreed, are not to leave wives whom they ought to govern chastely. Given in the month of March, Indiction 2.

Gregory to Romanus, &c.

It has come to our ears that the tonsuratores⁴ in Sicily, with wicked presumption, take to themselves the name of defensores, and that they not only are of no utility for the interests of the Church, but also take occasion hence to commit many irregularities. Consequently we enjoin thy Experience by this present authority to enquire diligently into this. And, if thou findest any, besides those who have letters to empower them in such business⁵, usurping henceforth this title, put a stop to this thing by strict correction. If, however, thou shouldest discover any who have proved themselves active and faithful in ecclesiastical affairs, thou must send us a full and particular report of them, that we may judge whether they are worthy of a letter⁶.

Furthermore, we desire thee to make a thorough examination of the accounts of Fortunatus; and, when he has satisfied all the debts that appear against him, allow him no longer to have to do with the patrimony, or with any action of our Church, seeing that, as we have heard, he has conducted himself in such a manner that he ought not henceforth to have any communication with our people.

Furthermore, it has been reported to us that one Martianus, who has assumed to himself the name of a defensor, has declined to pay obedience to our brother and fellow-bishop John, to whom we had committed the charge of our patrimony. Inquire therefore; and, if it is true, let him be sent into exile, that his disobedience to him from whose Church he has seized for himself a false title of honour, and who is promoting the interests of the same, may not go unpunished. But, if there are also any others disobedient to the orders of our said brother, thou wilt by all means visit them with strict punishment.

Gregory to Januarius, Bishop of Sardinia.

It has come to our ears that some of your clerics, inflated with a spirit of elation (which is a serious thing to be said), neglect obedience to the commands of your Fraternity, and occupying themselves rather in the services and labours of others, desert the business of their own Church in which they are needed. For this reason we greatly wonder why you do not keep up the rule of discipline, and restrain them, when wandering dissolutely at large, with a rein of strict control to the requirements of the office they have undertaken. It is said also that some of these contumacious clerks, in order to obtain support against you, resort to the patronage of our guardian (defensoris) Vitalis. Wherefore we have sent a letter to him, telling him not to dare henceforth to support any one of your clerks against you unreasonably; but, if any case of fault should arise which is not a serious one but merits pardon, to approach you rather as an intercessor than as a supporter of the culprit. Be on your guard, then, that no such report shall hereafter reach us of your subjects despising you.

We have learnt also that a certain widow left her substance to the monastery of St. Julian, and that this substance has been plundered by one of your clerks who used to direct the actions of the deceased woman while she lived, and that he now evades making restitution. We therefore exhort thee that, if what is said should prove to be true, you cause him to be constrained by strict proceedings, to the end that he may make haste to restore without diminution the property left to the monastery, and be compelled to give up, even with the loss of his reputation, that which, preserving the purity of his honour, he ought not to have dared to take. But what a cause for shame it is that we should appear as admonishing your Fraternity to restrain your clerk under the vigour of discipline, this I believe that you yourself feel in your own heart.

Also against worshippers of idols, and soothsayers, and diviners, we very earnestly exhort your Fraternity to be on the watch with pastoral vigilance, and publicly among the people hold forth against the men who do such things, and recall them by persuasive hortation from the contagion of so great sacrilege, and such temptation of divine judgment, and peril in the present life. If, however, thou shouldest find them unwilling to amend and correct themselves from such doings, we desire thee to lay hold of them with fervent zeal, and, in case of their being slaves, to chastise them with blows and torments, whereby they may be brought to amendment. But, if they are freemen, they should be directed to penitence by suitable and strict confinement; so that they who scorn to listen to salutary words reclaiming them from peril of death may at any rate be brought back by bodily torments to the desired sanity of mind. We have also been informed that, you having committed the care of your patrimony to certain laymen, they, after having been detected in depredations on your peasants and flight in consequence, both refuse to restore the property which, as not being subject to your control, they indecently retain as though it were in their own power, and also scorn to render you an account of their doings. If this be so, it is fitting that the matter be strictly investigated by you, and the case between them and the peasants of your Church be thoroughly examined. And whatever fraud may be discovered in them let them be compelled to make restitution for with the penalty appointed by the laws. But for the future your Fraternity must take care that ecclesiastical property be not committed to secular men not living under your rule, but to approved clerics holding office under you; in whom if any wrong doing should be found, you may be able to correct what has been unlawfully done, as in the case of persons under you, whom the obligation of their condition convenes before you rather than excuses.