Register of Epistles (Book VII – Book IX)
Register of Epistles
continued
Letter 7.5: To Cyriacus, Bishop
Gregory to Cyriacus, Bishop of Constantinople. When in time past I represented the Apostolic See in the royal city, I became acquainted with the good qualities of your Holiness. And I greatly rejoice that the care of souls has been committed to you. And though unworthy, I beseech Almighty God with all the prayers in my power that He would even increase His grace in you, and cause you to gather gain of souls for the eternal country. But, whereas you say that you are weak for this work that has been put upon you, we know that the first virtue is acknowledgment of infirmity; and from this we gather that you can fulfil well the ministry you have undertaken, that we see how, out of humility, you acknowledge your own infirmity For we are all infirm; but he is more infirm who has not strength to consider his infirmity. But you, most blessed brethren, are for this reason strong, that, distrusting your own strength, you trust in the power of Almighty God.
I cannot, however, express by the words of a letter how much my heart is bound to your Charity. But I pray that Almighty God may by the gift of His grace multiply the same charity that is between us, and may take away all occasion of offence, lest the holy Church, united by the profession of the true faith, and compacted by conjunction of the hearts of the faithful, should suffer any damage from priests disputing with each other, which God forbid. I at any rate, in all that I speak, in all that I say, against the proud conduct of certain persons, still, through the bounty of Almighty God, never relinquish custody of inward charity; but so execute outwardly what belongs to justice as by no means to disregard inwardly what belongs to love and kindness. And do you also ever return my love, and guard what belongs to peace and kindness; that, remaining of one mind, so as to allow no dissension to come in between us, we may be better able from the very unity of our hearts to obtain what we seek from the Lord.
Furthermore, I commend to your Holiness John, presbyter of Chalcedon, and Athanasius of Isauria, that no one may set you against them by underhand misrepresentations; for I have thoroughly examined their faith, and have found them sound in their confessions, which have also been given in writing. Now may the Holy Trinity protect you with His hand, and render you always vigilant anti careful in the custody of souls, to the end that in the eternal retribution you may be counted worthy to be crowned, not only for your own work, but also for the amelioration of your subjects,
Letter 7.6: To Mauricius Augustus
Gregory to Mauricius Augustus. Almighty God, who has made your Piety to be the guardian of ecclesiastical peace, preserves you by the same faith which, through unity among priests, you preserve; and when you submit your heart humbly to the yoke of heavenly loving-kindness, it is brought to pass by heavenly grace that you tread your enemies under the foot of valour. For it cannot be of small advantage that, when John of holy memory had departed this life, your Piety long hesitated, and somewhat deferred the time, while seeking counsel in the fear of Almighty God, in order, to wit, that the cause of God might be ordered, as it should be, with great fear . Whence also I think that my brother and fellow-priest Cyriacus is proved to be exceedingly fit for pastoral rule, in that the long deliberation of your Piety has raised him to this degree. And we all know how diligent and how practised he has long been in the administration of ecclesiastical affairs. Whence also I doubt not that it has been brought about by Divine ordering that one who had admin- istered the least things well should fitly undertake the greater, and should pass from the charge of affairs to the government of souls. Wherefore in all our prayers we beseech Almighty God to repay this good work to the Serenity of our lords and to their pious offspring both in the present world and also with a perpetual recompense, and to grant to my aforesaid brother and fellow-priest, who has been put over the Lord's flock, to shew himself fully solicitous in the care of souls; that he may be able irreprovably both to correct what is wrong in his subjects and to foster what is right unto further increase; to the end that the judgment of your Piety concerning him may be approved, not only before men, but also before the eyes of the Supernal Majesty.
The venerable men, George the presbyter and Theodore the deacon, in consideration of the command of my lords and the imminence of the winter season, I have not allowed to be delayed in this city
Letter 7.7: To Peter, Domitian, and Elpidius
Gregory to Peter, Domitian, and Elpidius, Bishops . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have rejoiced. Nevertheless, so far as I have been able to consider your Fraternity's letters on a cursory perusal, great joy has carried you away into immoderate praise of this my brother. For you say that he has appeared in the Church like the sun, so that you all cried out, This is the day which the Lord hath made; let us rejoice and be glad in it (Ps. cxvii. 24) . Yet surely this is a promise of the life to come, seeing that it is said, The righteous shall shine forth as the sun (Matth. xiii. 43; Wisd. iii. 7). For, in whatsoever virtue any one may excel, how can he shine forth as the sun while still in the present life, wherein The corruptible body presseth down the saul, and the earthly tabernacle weigheth down the mind that museth upon many things (Wisd. ix. 15); wherein We see another law in our members warring against the law of our mind, and bringing us into captivity by the law of sin which is in our members (Rom. vii. 23);
wherein Even in ourselves we have the answer of death, that we should not trust in ourselves (2 Cor. i. 9); wherein also the Prophet cries aloud, Fear and trembling are canto upon me, and darkness hath covered me (Ps. liv. 6) ? For it is written also, A wise man abideth as the sun; a fool changeth as the moan (Ecclus. xxvii. 12); where the comparison of the sun is not applied to the splendour of his brightness, but to perseverance in well-doing. But the good beginning of his ordination could not as yet be praised by you with regard to perseverance. And as to your saying that you cried out, This is the day which the Lord hath made, you ought to have considered of whom this is said. For what comes before is this; The stone which the builders refused, the same is made the head-stone of the corner. This is the Lord's doing, and it is marvellous in our eyes (Ps. cxvii.22) . And with regard to this same stone it is forthwith added, This is the day which the Lord hath made. For He who for strength of building is said to be a stone, for the grace of illumination is called the Day, being also made, because He became incarnate. In Him we are enjoined to rejoice and be glad, because He has overcome in us the darkness of our error by the light of His excellence.
In praise of a creature, then, that expression ought not to have been used which is suitable to the Creator alone. But why should I find fault with these things, knowing as I do how joy carries away the mind? For your charity engendered in you great gladness, which gladness of heart the tongue applauding followed. This being so, the praise which charity found to hand cannot now be called a fault. But to me concerning my most holy brother there should have been briefly said what I might accept with satisfaction, seeing that I knew him to be one who has long given to me especially this proof of his greatness; that, having been occupied in so many affairs of ecclesiastical administration, he has kept a tranquil heart in the midst of turbulent throngs, and always restrained himself with a gentle bearing. And this indeed is no small commendation of a great and unshaken mind, not to have been perturbed among the perturbations of business.
Furthermore, your Fraternity should be instant in continual prayers, that Almighty God may guard in our aforesaid brother and fellow-priest what has been well begun, and ever lead him on to what is better still. This should ever be the prayer of you, most holy ones, and of the people subject to him. For the deserts of rulers and peoples are so connected with each other that often the lives of subjects are made worse from tile fault of those who are over them, and often the lives of pastors fall off from the ill desert of peoples. For that the evil doings of one who is over others does very great harm to those who are under him the Pharisees are evidence, of whom it is written, Ye shut up the kingdom of heaven against men. For ye neither go in yourselves, neither suffer ye them that are entering to go in (Matth. xxiii. 13). And that the fault of peoples does much harm to the life of pastors we perceive in what David did (2 Kings ii. 24). For he, praised by the testimony of God, he, conscious of heavenly mysteries, being inflated by the turnout of hidden elation, sinned in numbering the people; and yet the punishment fell upon the people for David's sin. Why was this? Because in truth according to the desert of subject peoples are the hearts of rulers disposed. Now the righteous Judge rebuked the fault of the sinner by visitation on those on account of whom he sinned.
But, because he himself, waxing proud of his own will, was not free from fault, he himself also received punishment of his fault. For the fierce wrath, which smote the people bodily, prostrated also the ruler of the people with inmost sorrow of heart. Consider therefore these things mutually; and, even as he who is put over you and over the people should intercede for all, so should all of you pray for his conversation and manners, that before Almighty God both you may profit by imitation of him, and he may be aided by your deserts. Further, let us all with one accord pray continually with great weeping to the utmost of our powers for out most serene lords and their pious offspring, that protecting heavenly grace may guard their lives, and subdue the necks of the nations to the Christian empire.
Letter 7.11: To Rufinus, Bishop of Ephesus
Gregory to Rufinus, &c. The charity of your acts of friendship in the past has moved us to visit your Fraternity with the present letter. For we have been refreshed with great joy by learning from reports given us of your health that all is well with you. But, while this is so, we implore Almighty God, that as in the present life, which is as it were a shadow of the future one, He has granted you to rejoice in the transitory welfare of your body, so in that heavenly country wherein is true life He may cause us to give thanks and rejoice with a common exultation for the perfected salvation of your soul. Now the bearer of this, desiring to be commended to you by a letter from us, having been asked by us whether he had learnt letters as becomes a clerk, replied that he was ignorant of them. What further commendation, then, with regard to him I should give to your Fraternity I know not; except that you should be solicitous about his soul, and watch over him with pastoral zeal, so that, as he cannot read, your tongue may be a book to him, and that in the goodness of your preaching and work he may see what to follow. For the living voice usually draws the heart more closely than perfunctory reading. But, while, as his master, you supply him inwardly with this spiritual teaching, let not outward care for him also be wanting, that by its aid he come to long for spiritual things, and lest, if such aid is slighted, you should no longer have one to preach to.
Letter 7.12: To Respecta, Abbess
Gregory to Respecta, Abbess of Massilia (Marseilles) in Gaul. The demand of a pious wish ought to be accomplished by a consequent result, that so the benefit demanded may be validly attained, and sincerity of devotion may laudably shine forth. Accordingly to the monastery consecrated to the honour of Saint Cassian wherein you are selected to preside-in accordance with the petition of our children Dynamius and Aureliana, who are shewn, in their religious devotion, to have united it to the house in their possession by connecting the buildings-we have seen fit to allow these privileges:-We appoint that on the death of the abbess of the aforesaid monastery, not a stranger, but one whom the congregation may choose for itself from among its own members, shall be ordained; whom (provided however that she be judged worthy of this ministry) the bishops of the same place shall ordain. Further, with regard to the property and management of the same monastery, we decree that neither bishop nor any ecclesiastic shall have any power; but appoint that these things shall in all respects pertain to the charge of thy Solicitude, or of her who may be abbess in the same place after thee. If on the day of the Saint's anniversary, or of the dedication, of the aforesaid monastery the bishop should resort thither for celebrating the sacred solemnities of mass, still his office must be so executed that his chair be not placed there, except on the aforesaid days while he is celebrating there the solemnities of mass. And when he departs, let his chair be at the same time removed from the same oratory. But on all other days let the offices of mass be performed by the presbyter whom the same bishop may appoint
Furthermore, with regard to the life and deeds of the handmaidens of God, or of the abbess who may be constituted in the above-written monastery, we enjoin on the bishop, in the fear of God, to devote careful attention to them; so that, if any of those who dwell there, her fault demanding it, ought to be subjected to punishment, he may himself visit the offence according to the vigour of the sacred canons. These things, then, being by us ordained and granted, do thou, in the ordering of thy congregation, study to shew thyself so earnestly attentive in all respects that the malice of the malignant foe may find nothing there that can be contaminated. All these things, therefore, embraced in this paper of injunctions, we ordain to be observed, under Christ's protection, in all respects and by all persons for ever in thy monastery, to the end that the benefits of the privileges allowed may always continue firm and inviolate. The month of November, Indict. 15.
Letter 7.13: To Fortunatus, Bishop
Gregory to Fortunatus, Bishop of Fanum . As it is reprehensible and deserving of punishment for any one to sell consecrated vessels except in cases sanctioned by law and the sacred canons, so it is not a matter for reproach or penalty if they should be disposed of with a compassionate purpose for the redemption of captives. Since, then, we find from the information given us by your Fraternity that you have borrowed money for the redemption of captives, and have not the means of repaying it, and on this account desire, with our authority, to dispose of some consecrated vessels,-in this case, seeing that the decrees of both the laws and the canons approve, we have thought fit to lend our approval, and grant you leave to dispose of the consecrated vessels. But, lest their sale should possibly lead to any ill-feeling against yourself, they ought to be disposed of, up to the amount of the debt, in the presence of John our defensor, and their price should be paid to the creditors, to the end that, the business being completed with observance of this kind, neither may the creditors feel loss from having lent the money, nor your Fraternity sustain ill-will now or at any future time.
Letter 7.15: To George, Presbyter
Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingeredso long on your journey owing to the winterseason, I confess that I was sorry that you had been sent away so soon. For, if your Love was trouble to accomplish your intended journey, it had been better that you had lingered with me than away from me. Moreover, after your departure I learnt from information given me by my most beloved sons the deacons that your Love had said that our Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there acknowledged Him as God, and delivered them from the pains due to them. With regard to this subject I desire that your Charity should think very differently. For, when He descended into hell, He delivered through His grace those only who both believed that He should come and observed His precepts in their lives. For it is evident that after the incarnation of the Lord no one can be saved, even of those who hold His faith, who have not the life of faith; since it is written, They acknowledge that they know God, but in deeds they deny Him (Tit. i. 16). And John says, He that saith that he knows Him, and keepeth not His commandments, is a liar (1 John ii. 4). James also, the brother of the Lord, writes saying, Faith without works is dead (Jam. ii. 20). If, then, believers now are not saved without good works, while the unbelieving and reprobate without good action were saved by our Lord descending into hell, then the lot of those who never saw the incarnation of the Lord was better than that of these who have been born after the mystery of His incarnation.
But what fatuity it argues to say or think this the Lord Himself testifies to His disciples, when He says, Many kings and prophets have desired to see the things which ye see, and have not seen them (Matth. xiii. 17; Luke x. 24). But, that I may not detain your Love with argument of my own, learn what Philaster, in the book which he wrote about heresies, says about this heresy. His words are these; "They are heretics who say that the Lord descended into hell, and announced himself after death to all who were already there, so that in acknowledging Him there they might be saved; seeing that this is contrary to the prophet David where he says, But in hell who shall acknowledge thee (Ps. vi. 6)? And to the Apostle; As many as have shined without law shall perish without law (Rom. ii. 12). And with his words the blessed Augustine also agrees in the book which he wrote about heresies.
Considering, therefore, all these things, hold ye nothing but what the true faith teachesthrough the Catholic Church: namely, that the Lord in descending into hell rescued from infernal durance those only whom while living in the flesh He preserved through His grace in faith and good conduct. For in that which He says in the Gospel, When I shall be lifted up from the earth, I will draw all to myself (John xii. 32), He means all that are elect. For one could not be drawn to God after death who had separated himself from God by evil living. May Almighty God keep you under His protection, that, wherever ye are, ye may feel in soul and body the aid of His grace.
Letter 7.17: To Sabinianus, Bishop
Gregory to Sabinianus, Bishop of Jadera . If thou hadst been at pains to weigh with careful consideration the rule of ecclesiastical administration and the order of ancient custom, neither would any fault of unlawful presumption have crept in upon thee, nor would others have incurred danger by occasion of thy sin. Now there is no doubt that thou wast aware how that, certain things having come to our ears about Maximus which were no Slight bar to his advancement to the priesthood, we had not given our assent to it, and that it was our will that he should not attain to what he strove after till there had been adequate satisfaction concerning the things that were said. But, when thou oughtest by all means to have observed this, it came rather to pass that he, snatching at the episcopate with the greediness of a blind mind, inclined thee unwarily to favour him in spite of our prohibition. But, lest even then the things that had been reported to us should remain unexamined, he was summoned to come hither by letters from us. And, when he was so perversely inclined as to defer doing so, we took care to admonish him in repeated letters, under pain of interdiction from communion, to make haste to come to us for his purification, putting aside all excuses: but he chose rather to submit to excommunication than to evince obedience. Whence the result is (awful to be said), that the pravity of his perverse disposition involves others in his own perdition.
Now however, inasmuch as we have learnt that thou dissentest from his wickedness, we exhort thee by the present writing (that so it may profit thy soul to have severed thyself, even though late, from him) that thou henceforth neither communicate with him nor make mention of his name in the sacred solemnities of mass; and also that thou defer not coming to us without delay, yea and bring others with thee too, such as thou canst, whether bishops or other religious persons, so that (the cause being thoroughly examined), both your absolution, should the case require it, may fittingly and decently ensue, and that those who have fallen into the sin of the like temerity may be recalled to the way of salvation, with the help of the blessed Peter, Prince of the apostles, by an arrangement well-pleasing to Christ. Moreover, let any bishop or religious person that may come to us know that he will sustain noprejudice or injustice, but that all will be arranged so as to please our Redeemer after full ascertainment of the truth; to the end that even from our way of ordering the matter, with the Lord's approval, it may appear to all that we are not moved by private grudge against any man, but by zeal for God and for the adjustment of ecclesiastical order.
Letter 7.19: To Marinianus, Archbishop
Gregory to Marinianus, Archbishop of Ravenna . Your Fraternity has been long aware after what manner the Church of Ariminum has been hitherto deprived of pastoral government by reason of the known bodily affliction of the priest who was ordained by us . Now we, moved by the prayers of the inhabitants of that place, having frequently exhorted him to return with the help of the Lord to his Church, if he should feel himself relieved from this affliction of the head whereby he was kept away, he has been expected now for four years since the leave of absence given him. And, when at the instance of clergy and citizens who have come from thence anti urged us with entreaties, we urgently exhorted him to return with them, the Lord helping him, if able to do so, he begged of us by a supplication in writing , that, inasmuch as by reason of this affliction wherewith he is held he can in no wise rise to the government of the same Church, or to the office undertaken by him, we should ordain a bishop to this same Church. Hence, seeing that the charge laid upon us of caring for all the Churches constrains us to see that pastoral guardianship be no longer wanting to the flock of the faithful, and being compelled by their entreaties, and by his renunciation on the ground of his own inability, we have resolved that a bishop should be ordained to this same Church of Ariminum:
and, having issued our precept according to custom, we have not failed to admonish the clergy and people of the same Church, to the end that they may concur with concordant provision to choose for themselves a prelate . We therefore exhort your Fraternity that him whom all with one consent shall choose (as they themselves also have requested leave to do) you cause to be summoned before you; and test him by cautious enquiry on all sides. And if, by favour of the Lord, none of the things that are punished with death in the text of the Heptateuch are found in him, and if, on the report of trustworthy persons, his life should approve itself to you, send him to us with the certification of his election, adding your own letter of testification, to the end that a prelate of this same Church may, under the ordering of the Lord, be by us consecrated.
Letter 7.20: To the Clergy and People Ariminum
Gregory to the Clergy, &c. Our pastoral charge constrains us to succour with anxious consideration any Churches that are deprived of the government of a priest. Accordingly, inasmuch as your Church has long been deprived of pastoral rule from the malady, as you know, of its own priest, we, moved by your entreaties, have not failed to admonish the said bishop, that, if he should feel himself recovered from that malady, he should resume the ministry of the priesthood undertaken by him. And be, having been again and again warned by us, has now under the pressure of the same malady intimated by a supplication addressed to us in writing that by reason of this malady he can by no means rise to the government of the said Church or to the office undertaken by him. We therefore, compelled by the hopeless condition of this same person, have held it necessary to take thought for the setting in order of your Church. We exhort, then, that all of you, with one consent, without noise or disturbance, choose with the help of the Lord such a priest to preside over you as may not be disapproved by the venerable canons, and also be found worthy of so great a ministry. And let him, when required, come to us to beordained, with the solemnity of a decreeattested by the subscriptions of all and followed up by the written approval of the visitor , to the end that your Church, by the Lord's ordering, may have its own priest.
We desire also that him whom your unanimity may have chosen you take without delay to our brother and fellow-bishop Marinianus at Ravenna , that, having been thoroughly examined and tested by him, he may be supported by his testimony also when he comes to us.
Letter 7.23: To Fortunatus and Anthemius
Gregory to Fortunatus, bishop, and Anthemius, guardian (defensori). Catellus, the bearer of these presents, has informed us that his sister, who had been betrothed to one Stephen, has, through divine mercy moving her, been converted in amonastery at Naples, and that the same Stephen improperly detains a house and some other things belonging to her. And, inasmuch as legal decrees (Caus. 17, q. 2, c. 28) have appointed that a betrothed woman, should she wish to be converted, shall suffer no loss whatever, let thy Fraternity, together with Anthemius the subdeacon, endeavour by diligent enquiry to investigate the truth. And it; as we have been informed, you find that the Stephen above-named is keeping a house or anything else unjustly, let him be urgently warned by your exhortation to restore without any delay or altercation what he unduly detains, and not to defer under any kind of excuse the restitution of what is not his own. And if perchance you find him neglect your exhortation, notify this to us, giving also an accurate account of the facts of the case, to the end that, when the merits of the case are known, he may be forced by other means, in accordance with equity, to make the restitution which he scorns to make of his own accord out of regard to honesty. Commending the bearer of these presents to thy Fraternity, we exhort thee to allow him no longer to suffer from delay on this account.
Letter 7.25: To Gregoria
Gregory to Gregoria, Lady of the Bed-chamber (cubicularioe) to Augusta. I have received the longed for letters of your Sweetness, in which you have been at pains all through to accuse yourself of a multitude of sins: but I know that you fervently love the Almighty Lord, and I trust in His mercy that the sentence which was pronounced with regard to a certain holy woman proceeds from the month of the Truth with regard to you: Her sins, which are many, are forgiven her, for she loved much (Luke vii. 47). And how they were forgiven is shewn also by what follows afterwards; that she sat at the Lord's feet, and heard the word from His mouth (Luke x. 39) . For, being rapt in the contemplative, she had transcended the active life, which Martha her sister still pursued (Ib. 40). She also sought earnestly her buried Lord, and, stooping over the sepulchre, found not His body. But, even when the disciples went away, she remained standing before the door of the sepulchre, and whom she sought as dead, Him she was counted worthy to see alive, and announced to the disciples that He had risen again. And this was by the wonderful dispensation of the loving-kindness of God, that life should be announced by a woman's mouth, because by a woman's mouth had been the first taste of death in Paradise. And at another time also, with another Mary, she saw the Lord after His resurrection, and held His feet. Bring before your eyes, I pray you, what hands held whose feet.
That woman who had been a sinner in the city, those hands which had been polluted with iniquity, touched the feet of Him who sits at the right hand of the Father above all the angels. Let us estimate, if we can, what those bowels of heavenly loving-kindness are, that a woman who had been plunged through sin into the whirlpool's depth should be thus lifted high on the wing of love through grace. It is fulfilled, sweetdaughter, it is fulfilled, what was promised to us by the prophetic voice concerning this time of the holy Church: And in that day the house of David shall be an open fountain for ablution of the sinner and of her that is unclean (Zach. xiii. 1). For the house of David is an open fountain for ablution to us sinners, because we are washed from the filth of our iniquities by mercy now disclosed through the son of David our Saviour.
But as to what thy Sweetness has added in thy letters, namely that thou wilt continue to be urgent with me till I write that it has been revealed to me that thy sins are forgiven, thou hast demanded a difficult, nay even an unprofitable thing; difficult indeed, because I am unworthy of having a revelation made to me; but unprofitable, because thou oughtest not to become secure about thy sins, except when in the last day of thy life thou shall be able no longer to bewail them. But, until that day comes, thou oughtest, ever suspicious and ever fearful, to be afraid of faults, and wash them with daily tears. Assuredly the apostle Paul had already ascended into the third heaven, had also been caught up into Paradise, and heard secret words which it was not lawful for a man to speak (2 Cor. xii. 2, &c.), and yet, still fearful, he said, I keep under my body, and bring it into subjection, lest that by any means, while preaching to others, I myself should become a castaway (1 Cor. ix. 27). One who is caught up into heaven still fears; and shall one whose conversation is still on earth desire already not to fear? Consider, most sweet daughter, that security is wont to be the mother of carelessness. Thou oughtest not, then, in this life to have security, whereby thou mayest be rendered careless. For it is written, Happy is the man that is always afraid (Prov. xxviii. 14).
And again it is written, Serve the Lord in fear, and rejoice unto him with trembling (Ps. ii. 11). In short, then, it must needs be that in the time of this life trembling possess your soul, to the end that it may hereafter rejoice without end through the joy of security. May Almighty God fill your soul with the grace of His Holy Spirit, and, after the tears which you daily shed in prayer, bring you to eternal joys.
Letter 7.26: To Theoctista, Patrician
Gregory to Theoctista, &c. That your Excellency, though placed in so great a tumult of affairs, is full of the fruitfulness of the sacred word, and incessantly pants after eternal joys, for this I give great thanks to Almighty God, in that in you I see fulfilled what is written of the elect fathers, But the children of Israel walked on dry land through the midst of the sea (Exod. xv. 19). But on the other hand, I am come into the depth of the sea, and the storm hath overwhelmed me (Ps. lxviii. 3) . But you, as I see, walk with dry feet through the waves of secular affairs to the country of promise. Let us give thanks, then, to thatSpirit who lifts up the hearts which He fills; who amid the tumults of men makes a solitude in the soul; and in whose presence there is no place, wherein a soul moved by compunction can be, which is not a secret one. For you inhale the odour of eternal sweetness, and so ardently love the bridegroom of your soul as to be able to say with the heavenly bride, Draw me after thee; we run in the odour of thine ointments (Cant. i. 3). But in the letters of your Excellency I find this deficiency; that you have been unwilling to tell me about your most serene mistress, how studiously she reads, or how she is moved by compunction in her reading. For your presence ought to be of great advantage to her, that amid the billows of affairs under which she continually suffers and by which, whether she will or no, she is drawn abroad, she may be recalled inwardly to the love of the heavenly country. And this also you ought to investigate, as often as tears are given her for her soul, whether her compunction arises still from fear, or whether now from love .
For there are two kinds of compunction, as you know: one that is afraid of eternal pains, the other that sighs for heavenly rewards; since the soul that is athirst for God is first moved to compunction by fear, and afterwards by love. For in the first place it is affected to tears because, while recollecting its evil doings, it fears to suffer for them eternal punishments. But, when fear has died away in the anxiety of a long sorrow, a certain security has birth from a sense of pardon; and the mind is enflamed with love of heavenly joys. And one who previously wept for fear of punishment begins afterwards to weep most bitterly for being kept back from the kingdom. For the soul contemplates what are those choirs of angels, what is the very society of blessed spirits, what the vision of the inward brightness of God; and laments more for the lack of unending good than it wept before when it feared eternal evil; and thus it comes to pass that the compunction of fear, when perfected, draws the mind to the compunction of love. All this is well described in the sacred and true history, understood figuratively, which says, Axa the daughter of Caleph sighed sitting on an ass. And her father said to her, What wouldest than? Who answered, Give me a blessing, Thou hast given me a South and dry land; give me also a watered land. And her father gave her the upper springs, and the nether springs (Josh. xv. 18) .
For indeed Axa sits on an ass, when the soul presides over the irrational motions of the flesh. And sighing she seeks a watered land from her father, because the grace of tears is to be sought with great longing from our Creator. For there are some who have already freely received the gift of speaking in behalf of justice, of protecting the oppressed, of giving of their own to the needy, of having ardour of faith, but have not yet the grace of tears. These, that is to say, have a South and dry land, but still need springs of water; because, while they are occupied in good works, wherein they are great and fervent, they have still sore need (either from fear of punishment, or from love of the heavenly kingdom) to lament the sins which they cannot be without while they live. But since, as I have said, there are two kinds of compunction, her father gave her the upper springs and the nether springs. For the soul receives the upper springs, when she afflicts herself in tears for desire of the heavenly kingdom; but she receives the nether springs, when she shudders with weeping at the punishments of hell. And indeed the nether springs are given first, and the upper springs afterwards. But, because the compunction of love is far above the other indignity, there was need for the upper springs to be mentioned first, and the nether springs afterwards.
You then, who through the operation of the Almighty Lord know by experience both kinds of compunction, ought anxiously to try to discover day by day how much you are profiling your most serene mistress by your words. Further, I beg you to take especial care to instruct in good morals the little lords whom you are bringing up, and to admonish the glorious eunuchs who are appointed to attend them that they should speak to them such things as may move their minds to mutual charity between themselves and to gentleness towards subjects; lest, if they should conceive now any grudge against each other, it should break out openly hereafter. For in truth the words of those who bring up children will be either milk, if they are good, or poison if they are evil. Let them therefore so speak now to the little ones that the latter may shew hereafter what good words they had sucked from the months of those who nursed them.
Furthermore, my beloved son, Sabinianus the deacon, has brought thirty pounds of gold, sent by your Excellency to be given for the redemption of captives and for distribution to the poor; with regard to which I rejoice, but tremble for myself, seeing that I shall have to render an account before the tremendous Judge, not only of the substance of Saint Peter, Prince of the apostles, but also of your possessions. But to you may Almighty God return heavenly things for earthly, and eternal for temporal. I have now to inform you that from the city of Crotona, which, lying on the Adriatic Sea in the land of Italy, was taken last year by the Lombards, many noble men and many noble women were led away captive, and children were parted from their parents, parents from their children, husbands from their wives, and wives from their husbands; of whom some have already been redeemed. But, because of the heavy prices put upon them, many have remained so far in the hands of those most abominable Lombards. But I sent at once for their redemption a moiety of the money sent by you. Out of the other moiety I have arranged for the purchase of bed-clothes for the handmaidens of God whom you in Greek language call monastriae; seeing that they suffer from grievous bareness in their beds during the very severe cold of this winter; there being many of them in this city. For, according to the official list of them, they are found to be three thousand in number.
They do indeed receive fourscore pounds a year from the possessions of Saint Peter, Prince of the apostles. But what is this for so great a multitude, especially in this city, where everything is so dear? Their life, moreover, is such, and strict to such a degree in tears and abstinence, that we believe that, but for them, not one of us could have subsisted for so many years in this place among the swords of the Lombards. Furthermore, I send you, as a blessing from Saint Peter the apostle, a key from his most sacred body; with respect to which key the miracle has been wrought which I now relate. A certain Lombard, having found it on his entrance into a city in the parts beyond the Po, and, paying no regard to it as Saint Peter's key, but wishing to make something of it for himself in that he saw it to be of gold, took out a knife to cut it. But presently seized by a spirit, he plunged the knife wherewith he had thought to cut it into his own throat, and in the same hour fell down dead. And when Autharith, king of the Lombards , and many others belonging to him came to the place, and he who had stabbed himself was lying apart in one place dead, and this key on the ground in another, exceeding fear came upon all, so that no one ventured to lift this same key from the ground. Then a certain Lombard who was a Catholic, and known to be given to prayer and almsgiving, Minulf by name, was called, and himself lifted it from the ground. But Autharith, in consideration of this miracle, made another golden key, and sent it along with this to my predecessor of holy memory, declaring what kind of miracle had through it occurred. I have taken thought, then, to send your Excellence this key, through which Almighty God cut off a proud and faithless man, that through it you who fear and love Him may be enabled to have both present and eternal welfare.
Letter 7.27: To Anastasius, Bishop
Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the words have flowed not from your tongue but from your soul. And it is not surprising that one speaks well who lives perfectly. And, since you have learnt, through the Spirit teaching you in the school of the heart, the precepts of life-to despise all earthly things and to speed to the heavenly country,-in proportion as you have advanced in good you think what is good of others. But, when I heard many things said in the letters of your Blessedness in praise of me, I understood your intention; how that you wished to describe not what I am, but what I ought to be. But as to your saying that I ought to remember my manner of life, and on no account give place to the malignant spirit who seeks to sift souls, I indeed recollect myself to have been always of bad manner of life, and hasten to overcome and put an end to this my manner of life, if I can. If however, as you believe, I have had anything good in me, I trust in the help of Almighty God that I have not forgotten it.
But your Holiness, as I see, by the words of sweetness at the beginning and the words that follow, has wished your letter to be like a bee, which carries both honey and a sting, satiating me with the honey and piercing me with the sting. But meanwhile I return to meditation on the words of Solomon, That better are the wounds of one that loves than the kisses of a flattering foe (Prov. xxvii. 6). Thus, as to your saying that we ought not to give occasion of offence for no cause at all, this is what your son, our most pious Lord (for whose life we ought continually to pray) has already written repeatedly; and what he says out of power I know that you say out of love. Nor do I wonder that you have made use of imperial language in your letters, since there is a very close relationship between love and power. For both presume in a princely way; both ever speak with authority.
And indeed on the receipt of the synodical epistle of our brother and fellow-bishop Cyriacus it was not worth my while to make a difficulty on account of the profane title at the risk of disturbing the unity of holy Church: but nevertheless I took care to admonish him with respect to this same superstitious and proud title, saying that he could not have peace with us unless he corrected the elation of the aforesaid expression, which the first apostate invented. You, however, ought not to say that this is a matter of no consequence, since, if we bear it with equanimity, we are corrupting the faith of the Universal Church; for you know how many not only heretics but heresiarchs have issued from the Constantinopolitan Church. And, not to speak of the injury done to your dignity, if one bishop is called Universal, the Universal Church comes to ruin, if the one who is universal falls. But far, far be this levity from my ears. Yet I trust in Almighty God that what He has promised He will soon fulfil; Whosoever exalteth himself shall be humbled (Luke xiv. 11).
So much, in the midst of many occupations. I have briefly replied to what you have said in your letters: for what I ought not just now to express in writing remains imprinted on my mind. I beg your Blessedness always to recall me to your memory in your holy prayers, that so your intercessions may rescue me from temporal and eternal ills. Pray moreover zealousy and fervently for the most serene Lord the Emperor; for his life is very necessary for the world. I refrain from saying more, for I doubt not that you know.
Letter 7.28: To Theodore, Physician
Gregory to Theodore, Physician at Constantinople. My most beloved son the deacon Sabinianus , on his return to me, brought me no letter from your Glory; but he conveyed hither what had been sent for the poor and captives; whence I understood the reason. It was that you would not speak by letters to a man, having by a good deed made your address to Almighty God. For this same deed of yours has a voice of its own, which calls to the secret ears of God, as it is written, Hide thy alms in the bosom of the poor, and it shall entreat for thee (Eccles. xxix. 15). And indeed to me, I confess, it is sad to expend what is not my own, and to add to the accounts which I keep of the substance of the Church those also of the property of my most sweet son the Lord Theodore. And yet I rejoice with your benignity that you carefully attend to and observe what the Truth says; Give alms, and behold, all things are clean unto you (Luke xi 41); and this which is written, Even as water quencheth fire, so alms quench sin (Ecclus. iii. 33). Paul the apostle also says, Let your abundance supply their want, that their abundance also may be a supply to your want (2 Cor. viii. 14). Tobias admonishes his son, saying, If thou hast much, give abundantly; but if thou hast little, of that little impart willingly (Tob. iv. 9). You therefore observe all these precepts: but we beg you to pray for us, lest we should dispense the fruits of your labours indiscreetly, and not as need requires; lest from that whereby you diminish sins we should heap up sins. Now may Almighty God keep you under His protection, and so grant you human favour in an earthly court as to bring you after a long life to the eternal joys of a heavenly court.
We send you as the benediction of Saint Peter, Prince of the apostles, whom you greatly love, a key from his most sacred body, in which is enclosed iron from his chains, that what bound his neck for martyrdom, may loose yours from all sins.
Letter 7.30: To Narses, the Religious (Narsae Relegioso)
Gregory to Narses, &c. When I was sending Romanus the guardian (defensorem) to the royal city, he sought long your letters, but they could not be found: but afterwards they were found among many letters from other persons, your Sweetness, therein telling me of your afflictions and tribulations of spirit, and making known the oppositions to you of bad men. But, I pray you, in all this recall to your mind what I believe too that you never forget, That all who will live godly in Christ stiffer persecution. (2 Tim. iii. 12). And with regard to this I confidently say that you would live less godly if you suffered persecution less. For let us hear what else the same teacher of the Gentiles says to his disciples; Yourselves know, brethren, our entrance in unto you, that it was not in vain; for we lead before suffered and been shamefully entreated (1 Thess. ii. 1). Lo, most sweet son, the holy preacher declared that his entrance would have been of no effect, if he had not been shamefully entreated; and thy Charity wishes to say good things, but refuses to endure evil things. Wherefore thou must needs gird thyself up more tightly in the midst of adverse circumstances, that adversity itself may the more increase thy desire for the love of God and thy earnestness in good works. So the seeds of harvests germinate the more fruitfully for being covered over with frost; so fire is kept down by a blast, that it may grow greater.
I know indeed that from the perverse speeches of so many evil tongues thou endurest a violent storm, and bearest in thy soul billows of contradictions. But remember what the Lord says by the Psalmist, I heard thee in the secret place of storm; I proved thee at the waters of contradiction (Psal. lxxx. 8) . For, if in the midst of them that contradict thou doest the things that are of God, then thou art proved a true worker. Further, your most sweet Charity has written to me that I should write something in the way of admonition to the monasteries which, through your prayers and influence, have been instituted by our son the Lord Paul. But, if they are vessels of God, I know that they have through the grace of compunction a fountain of wisdom within, and ought not to take in the little drops of my dryness. Further, your perfect wisdom recollects that in Paradise there was no rain, but a fountain ascended from the midst of Paradise to water the face of the ground. Those souls, then, that through the grace of compunction have a fountain in themselves have no need of rain from another's tongue.
Further, you inform me in your letter of the passing away of the lady Esychia ; and I rejoiced with great exultation that that good soul, which laboured in a foreign country, has arrived happily at its own. Further, greet in my behalf my glorious daughters, the lady Dominica and the lady Eudochia. But, inasmuch as I hear that it is now a long time since the aforesaid lady Dominica was made a prioress, let your Charity watch over her in this regard; that, as she is no longer compelled to serve in the toil of an earthy court, she may fly perfectly from all noises of this world, devote herself entirely to God, and leave no part of herself outside herself; but that she also gather together as many souls as she can to the service of her Creator, that their minds through her word may receive the grace of compunction, and that she herself may so much the more speedily be absolved from all her sins as, through her life and her tongue, the souls of others also shall have broken loose from the bands of sins. Moreover, since no one among men in this world is without sin (and what else is sinning but flying from God?), I say confidently that this my daughter also has some sins. Wherefore, that she may perfectly satisfy her mistress, that is eternal Wisdom, let her, who fled alone, return with many. For the guilt of turning away will be imputed to no one who in returning brings back gain.
Further, I beg you to greet in my behalf the Lord Alexander and the Lord Theodorus. But with respect to your saying in your letter that I ought to write to my most excellent daughter the lady Gurdia, and her most holy daughter the lady Theoctista , and their magnificent husbands, the Lord Marinus and the Lord Christidorus, and to give them some admonition about their souls, your most sweet Greatness well knows that there are none at present in the city of Constantinople who can translate well into Greek what has been dictated in Latin. For keeping to the words, but attending little to the sense, they both fail to make the words understood and also mangle the sense. On this account I have written shortly to my aforesaid daughter the lady Gurdia; but have not addressed the others. Further, I have sent you two camisiae and four oraria, which I beg may be humbly offered, with the blessing of St. Peter, to the aforesaid men. Besides, a certain person on his death has left me by will a little boy; taking thought for whose soul, I have sent him to your Sweetness, that he may live in this world in the service of one through whom he may be able to attain to the liberty of heaven.
Further, I beg your most sweet Charity to visit frequently my most beloved son, the deacon Anatolius, whom I have sent to represent the Church in the royal city, that after the toils which he endures in secular causes he may find rest with you in the word of God, and wipe away the sweat of this his earthly toil as it were with a kind of white napkin. Commend him to all who are known to you, though I am sure that, if he is perfectly known, he needs no commendation. Yet do you shew with regard to him how much you love the holy apostle Peter, and me. Now may Almighty God guard your Charity, to me most sweet, from enemies within and without, and, when it shall please Him, bring you to heavenly kingdoms.
Letter 7.31: To Cyriacus, Bishop
Gregory to Cyriacus, Bishop of Constantinople. We have received the letters of four Blessedness, which speak to us in words not of the tongue but of the soul. For they open to me your mind, which, however, was not closed to me, since of myself I retain experience of the same sweetness. Wherefore I return thanks continually to Almighty God, since, if charity the mother of virtues abides in your heart towards us, you will never lose the branches of good works, seeing that you retain the very root of goodness. You ought, then, to shew the beauty of this charity to me and to all your brethren by this good work in the first place,- your hastening to discard that word of pride whereby grave offence is engendered in the Churches, thus fulfilling in all ways what is written, Endeavouring to keep the unity of the Spirit in the bond of peace (Ephes. iv. 3): and again, Give none occasion to the adversary to speak reproachfully (1 Tim. v. 14). For then will true charity be displayed, if there is no schism among us through an example of pride, For, as for me, I call Jesus to witness in my soul, that to no one among men from the highest to the lowest do I wish to give occasion of offence. I desire that all should be great and honourable, yet so that their honour detract not from the honour of Almighty God. For whoso covets to be honoured against God to me is not honourable.
But, that you may learn what good will I have towards your Blessedness, I have sent my son the deacon Anatolius to the feet of our most pious lords, for satisfying their Piety and your Fraternity that I desire to injure no man in this matter, but to keep the humility that is pleasing to God, and the concord of holy Church. And because Antichrist, the enemy of God, is near at hand, I studiously desire the he may not find anything belonging. to himself, not only in the manners, but even in the titles of priests. Let then what has been introduced after a new fashion be removed in like manner as it was brought in, and peace in the Lord will remain with us inviolate. For what pleasantness, what charity, will there be amongst us, if we cheer ourselves up with words, while we are galled by facts? Let then your Holiness so act that we may feel in our inmost hearts the good things you speak of, to the end that, the hearts of priests being in unanimity, when we supplicate for the life of our most pious lords, we may be counted worthy to be heard all the more as peace illuminates your prayers before the eyes of God, and no stain of discord darkens them.
Letter 7.32: To Anastaslus, Presbyters
Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat as judge of your contention. But, in very truth, thou hast, in my judgment, thyself conquered thy opponent by the apostolical sentence, which I proffered to you during your contention, That there is no fear in charity,, but perfect charity casteth out fear; because fear hath torment. He that feareth is not made perfect in charity. I know then how much thy Fraternity is made perfect in charity. And, since thou lovest Almighty God much, thou oughtest to presume on thy neighhour much. For it is not places or ranks that make us neighbours to our Creator; but either our good deserts join us to Him, or our bad deserts separate us from Him. Since, then, it is still uncertain what any one is inwardly, how was it that thou wast afraid to write, ignorant as thou art as to which of us two is the superior? And indeed that thou livest well I know, but I am conscious myself of being burdened by many sins.
And though thou art thyself a sinner, still thou art much better than I, since thou bearest thine own sins only, but I those also of the persons committed to me. In this, then, I look upon thee as lofty, in this I look upon thee as great, that in a great place and lofty before human eyes thou hast not felt thyself advanced at all. For therein, while honour is paid thee by men outwardly, thy mind is sunk into depths, because burdened by distracting cares. But tO thee Almighty God has done as it is written; He hath laid down ascents in the heart, in the valley of tears (Ps. lxxxiii. 6). To me, however, thou mightest have appeared far loftier, far more sublime, hadst thou never undertaken the leadership of the monastery which is called Neas, seeing that in that monastery, as I hear, there is indeed an appearance of monks kept up, but many secular things are done under the garb of sanctity. But even to this I shall think that heavenly grace has brought thee, if what in that place displeases Almighty God should be corrected under thy guidance.
But, since there have been wont to be quarrels between the father of this same monastery and the pastor of the Church of Jerusalem, I believe that Almighty God has willed that thy Love and my most holy brother and fellow-priest Amos should be at the same time at Jerusalem for this end, that the quarrels which I have spoken of should be put an end to. Shew, then, now how much you loved before. For I know that both of you are abstinent, both learned, both humble; whence the glory of our Saviour must needs be praised, according to the language of the Psalm, in timbrel and chorus (Ps. cl. 4). For in a timbrel the sound from the skin is dry, but in a chorus there is a concord of voices. What therefore is denoted by a timbrel but abstinence, and what by a chorus but unanimity? Since then by abstinence ye praise the Lord in timbrel, I beg that by unanimity ye praise Him in chorus. The Truth also in person says, Have salt in yourselves, and have peace one with another (Mark ix. 50). What is denoted by salt but wisdom, as Paul attests, who says, Let your speech be alway in grace, seasoned with salt (Col. iv. 6)? Since, then, we know that you have salt through the teaching of the heavenly word, it remains that through thegrace of charity you keep with all your heartspeace between yourselves. All this I say, dearest brother, because I love you both exceedingly, and am much afraid lest the sacrifices of your prayers should be stained by any dissension between you.
The blessing which you sent, first by Exhilaratus the Secundicerius , and afterwards by Sabinianus the deacon, I received with thanksgiving, since from a holy place it became you to send holy things, and to shew by your very gift whom you serve continually. May Almighty God protect you with His right hand, and preserve you scatheless from all evils.
Letter 7.33: To Mauricius Augustus
Gregory to Mauricius Augustus. The provident piety of my lords, test perchance any scandal might be engendered in the unity of Holy Church by the dissension of priests, has once and again deigned to admonish me to receive kindly the representatives of my brother and fellow-priest Cyriacus, and to give them liberty to return soon. And although, most pious Lord, all your injunctions are suitable and provident, yet I find that by such an admonition I am reproved as being in your judgment indiscreet. But, even though my mind has been wounded in no slight degree by a proud and profane title, could I possibly be guilty of so great indiscretion as not to know what I owed to the unity of the faith and to ecclesiastical concord, and to refuse to receive the representatives and the synodical letter of my brother on account of bitterness from whatever cause intervening? Far be this from me. Such wisdom had been unwisdom. For what is due from us for conserving unity of faith isone thing; what is due for restraining elation is another. Times therefore were to be distinguished, lest the newness of my aforesaid brother might in any point be disturbed . Whence also I received his representatives with great affection. Whatever charity I owed to them I displayed, and honoured them more than it had been the ancient custom to do, and caused them to celebrate the sacred solemnities of mass with me; since, even as my deacon ought not to serve, for exhibition of the sacred mysteries, him who has either committed the sin of elation or corrects it not himself when committed by others, so it was right that his ministers should attend, in the celebration of mass, on me, who, under the keeping of God, have not fallen into the error of pride.
I have however taken care to admonish earnestly the same my brother and fellow-bishop that, if he desires to have peace and concord with all, he must refrain from the appellation of a foolish title. As to this, the piety of my lords has charged me in their orders, saying that offence ought not to be engendered among us for the appellation of a frivolous name. But I beseech your imperial Piety to consider that some frivolous things are very harmless, and others exceedingly harmful. Is it not the case that, when Antichrist comes and calls himself God, it will be very frivolous, and yet exceedingly pernicious? If we regard the quantity of the language used, there are but a few syllables; but if the weight of the wrong, there is universal disaster. Now I confidently say thatwhosoever calls himself, or desires to be called, Universal Priest, is in his elation the precursor of Antichrist, because he proudly puts himself above all others. Nor is it by dissimilar pride that he is led into error; for, as that perverse one wishes to appear as above all men, so whosoever this one is who covets being called sole priest, he extols himself above all other priests. But, since the Truth says, Every one that exalteth himself shall be humbled (Luke xiv. 11; xviii. 14), I know that every kind of elation is the sooner burst as it is the more inflated.
Let then your Piety charge those who have fallen into an example of pride not to generate any offence by the appellation of a frivolous name. For I, a sinner, who by the help of God retain humility, need not to be admonished to humility. Now may Almighty God long guard the life of our most serene Lord for the peace of holy Church and the advantage of the Roman republic. For we are sure, that if you live who fear the. Lord of heaven, you will allow no proud doings to prevail against the truth.
Letter 7.34: To Eulogius, Bishop
Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch . The charity wherewith I am greatly bound to you allows me by no means to keep silence, that your Holiness may know all that is going on among us, and, deceived by no false rumours, may keep more perfectly the way of your justice and rectitude, as you have perfectly begun to do. Now the representatives (responsales) of our brother and fellow-bishop Cyriacus came to me, bringing me his synodical epistle. And indeed between us and him there is, as your Blessedness knows, serious difference on account of the appellation of a profane name; but I thought that his representatives sent in the cause of the faith ought to be received, lest the sin of elation which has arisen in the Constantinopolitan Church almost against all priests, might cause l a shaking of the faith and a breach in ecclesiastical unity. I also caused the same representatives, inasmuch as they very humbly requested it, to celebrate with me the solemnities of mass, because, as I have taken care to intimate to the most serene Lord the Emperor, it was right that the representatives of our brother and fellow priest Cyriacus should communicate with me, since by God's help I have not fallen into the error of elation. But my deacon ought not to celebrate the solemnities of mass with our aforesaid-brother Cyriacus, since, through a profane title, he has either committed or accedes to the sin of pride; lest if he (my deacon) proceeds with one who is in such a position of elation, we might seem (which God forbid) to confirm the vanity of that foolish name. But I have taken care to admonish our said brother to correct himself of such elation, since, if he does not correct it, he will in no way have peace with us.
Furthermore, our said brother in his synodical letters has by the grace of God expressed himself in all respects as a Catholic. But he has condemned a certain Eudoxius, whom we find neither condemned in synods, nor repudiated by his predecessors in their synodical letters . It is true that the canons of the council of Constantinople condemn the Eudoxiaus; but they say nothing as to who their author Eudoxius was. But the Roman Church does not possess so far these same canons, or the acts of that council, nor has it accepted them, though it has accepted this same synod with regard to what was defined by it against Macedonius. It does certainly repudiate the other heresies therein spoken of, which had already been condemned by other Fathers: but so far it knows nothing about the Eudoxians. Some things are indeed told in Sozomen's history about a certain Eudoxius, who is said to have usurped the episcopate of the Church of Constantinople. But this history itself the Apostolic See refuses to accept, since it contains many false state ments, and praises Theodore of Mopsuestia too much, and says that he was a great doctor of the Church even to the day of his death. It remains then that, if any one receives that history, he contradicts the synod held in the times of Justinian of pious memory concerning the three chapters. But one who cannot contradict this synod must needs reject that history. Moreover in the Latin language we have so far found nothing about this Eudoxius, either in Philaster or in the blessed Augustine, who wrote much about heresies, Let therefore your Charity inform me in your letters if any one of the approved Fathers among the Greeks has made mention of him.
Furthermore three years ago, with reference to the case of the monks of Isauria, who were accused as being heretics , my brother and fellow-bishop the Lord John once sent me letters for my satisfaction, in which he attempted to shew that they had contradicted the definitions of the synod of Ephesus; and he forwarded to me certain chapters, purporting to be those of the same synod, which they were said to oppose . Now among other things it was in these chapters asserted concerning the soul of Adam, that by sin it did not die, in that the devil does not enter into the heart of man; and that whoso said it was so was anathema. When this was read to me I was much grieved. For if the soul of Adam, who was the first to sin, did not die by sin, how was it said to him concerning the forbidden tree, In the day that ye eat thereof ye shall surely die (Gen. ii. 17)? And certainly Adam and Eve ate of the forbidden tree, and yet in their flesh they lived afterwards more than nine hundred years. It is therefore evident that in his flesh he did not die. If then he did not die in his soul, the impious conclusion follows that God pronounced a false sentence concerning him, when He said that in the day that he ate he should die. But far be this error, far be it from the true faith.
For what we say is, that the first than died in soul in the day that he sinned, and that through him the whole human race is condemned in this penalty of death and corruption. But through the second man we trust that we can be freed, both now from the death of the soul, and hereafter from all corruption of the flesh in the eternal resurrection:-as moreover we said to the aforesaid representatives; `We say that the soul of Adam died by sin, not from the substance of living, but from the quality of living. For, inasmuch as substance is one thing, and quality another, his soul did not so die as not to be, but so died as not to be blessed. Yet this same Adam returned afterwards to life through penitence.' But that the devil enters into the heart of man cannot be denied, if the Gospel is believed. For it is there written, And after the sop Satan entered into him (John xiii. 27). And again it is therein also said, When the devil had now put himself into the heart of Judas, that Judas should betray Him (Ibid. 2). He that denies this falls into Pelagian heresy. Seeing then that, having examined the Ephesine synod, we found nothing of the kind to be contained therein, we caused to be brought to us also a very old Codex of the same synod from the Church of Ravenna, and we found it to agree with the report of the synod which we have so as to differ in no respect, and to contain nothing else in its decree of anathema and rejection, except that they reject the twelve chapters of Cyril of blessed memory.But this whole argument we set forth much more fully and particularly to his representatives when they were with us, and most fully satisfied them. Wherefore lest either these or any like things should creep in yonder, so as to cause offence to holy Church, it is necessary for us to indicate these things to your Holiness. And, although we know our brother and fellow-bishop Cyriacus to be orthodox, yet on account of others we ought to be cautious, that the seeds of error may be trampled down before they spring up to public view.
I received the letters of your Holiness on the arrival here of our common son the deacon Sabinianus; but, as their bearer is already prepared for departure and cannot be detained, I will reply when the deacon, my responsalis, comes.
Letter 7.35: To Dominicus, Bishop
Gregory to Dominicus, Bishop of Carthage. Though we believe that thy Fraternity gives attention with pastoral vigilance to the care of monasteries, yet we think it necessary to inform you of what we have learnt about a monastery in the African province. Now the abbot Cumquodeus, the bearer of these presents, complaints that, if at any, time he wishes to restrain under regular discipline the monks over whom he presides, they at once leave the monastery, and are allowed to wander wherever they will. Seeing, then, that this is both altogether pernicious to themselves and also sets an example of perdition to others, we exhort your Fraternity that, if it is so, you should bring ecclesiastical censure to bear upon them, and withhold them by suitable punishment from such undoubted presumption; and that you should so bring them to obedience by salubrious provision, subduing their proud minds to the yoke of discipline, that correction may recall from guilt others whom their example might have provoked to similar transgression, and teach them to obey their superiors, as is fit. But, since he tells us that stray monks are defended by some bishops, let your Fraternity give careful attention to this, and restrain them by your menaces in all ways from such defence. The month of July, Indiction 15.
Letter 7.38: To Donus, Bishop
Gregory to Donus, Bishop of Messana (Messene). The ordinances both of the sacred canons and of the laws allow the utensils of the Church to be sold for the redemption of captives. And so, seeing that Faustinus, the bearer of these presents, is proved to have contracted a debt of three hundred and thirty solidi for the purpose of redeeming his daughters from the yoke of captivity, and that, thirty thereof having been repaid, it is certain that he has not sufficient means for the repayment of the remaining sum, we exhort thy Fraternity by this communication that thou by all means give him fifteen pounds, taking his receipt for the same, out of the silver in thy hands belonging to the Meriensian Church, of which he is known to be a soldier; so that, it being sold, and the debt paid, he may be freed from the bond of his obligation. But of this also your Fraternity should be careful, that in case of the aforesaid Church having so much current coin, he should receive from it the amount above-written; but otherwise you must needs supply him for the purpose in view with the sum we have stated from the consecrated vessels. For, as it is a very serious thing to sell idly ecclesiastical utensils, so on the other hand it is wrong, under pressing necessity of this kind, for an exceedingly desolated Church to prefer its property to its captives, or to loiter in redeeming them.
Letter 7.39: To John, Bishop
Gregory to John, Bishop of Syracuse. Lest attention to secular affairs should disjoin the hearts of religious men (which God forbid) from mutual charity, very earnest endeavour should be made to bring any matter that has come into dispute to the easiest possible termination. Since, then, from the information of Caesarius, abbot of St. Peter's monastery, constituted in a place called Baias, we find that between him and John, abbot of St. Lucia's monastery, constituted in the city of Syracuse, there has arisen a serious question about certain boundaries, we, lest this contention should be prolonged between them, have taken thought for their dispute being terminated by the determination of a land-measurer. And accordingly we have written to the defensor Fantinus, bidding him direct John the land-measurer, who has gone from Rome to Panormus, to resort to your Fraternity. We exhort, therefore, that you go with him to the places about which there is contention, and, both parties having been brought together, cause the places in dispute to have their boundaries defined in your presence, though still with a claim of prescription for forty years preserved to either party. But, whatever may be determined, let it be your Fraternity's anxious and studious care to have it so observed that no strife may henceforth be stirred up anew, nor any further complaint reach us.
We believe that it is not unknown to your Fraternity that the venerable abbot Caesarius was formerly our friend; and therefore, saving equity, we commend him to you in all respects, And, seeing that he is entirely inexperienced in secular causes, it is needful for him to be aided by your solicitude; yet so that, in this as in all cases, you observe, as is fit, reason and justice.
Letter 7.40: To Eulogius, Bishop
Gregory to Eulogius, Bishop of Alexandria. Your most sweet Holiness has spoken much in your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he himself now sits on it in the persons of his successors. And indeed I acknowledge myself to be unworthy, not only in the dignity of such as preside, but even in the number of such as stand. But I gladly accepted all that has been s
Book VIII
Letter 8.1: To Peter, Bishop
Gregory to Peter, Bishop of Corsica . On receiving the letters of your Fraternity we returned great thanks to Almighty God, that you had been so good as to refresh us with the news of the gathering in of many souls. And accordingly let your Fraternity strive anxiously to bring to perfection, with the help of the Lord, the work which you have begun. And with regard to those who have once been faithful, but from negligence or under constraint have returned to the worship of idols, make haste to bring them back to the faith, imposing on them a penance of a few days, that they may bewail their guilt, and keep to that to which they return, God helping them, the more firmly as they shall have perfectly deplored that from which they now depart; and with regard to those who have not yet been baptized, let thy Fraternity make haste, by admonishing, by beseeching, by alarming them about the coming judgment, and also by giving reasons why they should not worship stocks and stones, to gather them in to Almighty God; that so, at His advent, when the strict day of judgment comes, thy Holiness may be found in the number of the Saints. For what more profitable work or more lofty canst thou be engaged in than taking thought for the quickening and gathering together of souls and bringing in immortal gain to thy Lord, Who has given to thee the post of preaching?
Further, we send thy Fraternity fifty solidi for procuring vestments for those who are to be baptized; and we have also caused to be given to the presbyter of the Church situated in Mount Negeugnus the possession which thy Fraternity has asked for, so that its value may be deducted from the money that he had been accustomed to receive. Further, your Fraternity has asked to be allowed to make for yourself an episcopal residence in the church that is not far from the same mountain; which proposal I most gladly accede to, since the nearer you are, the more will you be able to do good to the souls that are there. In consideration of your Holiness's intercessions for him we have made the bearer of these presents an acolyte, and have sent him back to attend upon you, in order that, if he should be of still more service in winning souls, he may be in a position to be still further advanced.
Gregory to Anastasius, Patriarch of Antioch. I have received the letters of your most sweet Blessedness, which flowed with tears for words. For I saw in them a cloud flying aloft as clouds do; but, though it carried with it a darkness of sorrow, I could not easily discover at its commencement whence it came or whither it was going, since by reason of the darkness I speak of I did not fully understand its origin. Yet it becomes you, most holy ones, ever to recall to mind what the preacher to the Gentiles says; In the last times perilous times shall be at hand, and there shall be men loving themselves, covetous, lifted up (1 Tim. iv. 1); and what follows, which it would be a trouble for me to speak, and which is not necessary for you to hear. Lo, in your holy old age, your Blessedness labours under many tribulations; but consider in whose seat you sit . Is it not in his to whom it was said by the voice of the truth, When thou shalt be old, another shall gird thee and carry thee whether thou wouldest not (Joh. xxi. 18)? But in saying this I recollect that your Holiness even from your youth hastoiled under many adversities. Say then with the good king, I will think again over all my years in the bitterness of my soul (Isai. xxxviii. 15). For there are many who, as you say in your letter, make to themselves pastime over our wounds:
but we know who said, Ye shall lament and weep, but the world shall rejoice; and ye shall be sorrowful (Joh. xvi. 20): where also he forthwith adds, But your sorrow shall be turned into joy, But, since we already suffer what was foretold, it remains that we should also hope for what was promised. For as to these of whom you say that they themselves lay on the burdens which they ought to have lightened, I know that they are those who come in sheep's clothing, and inwardly are ravening wolves (Matth. vii.). But They are so much the more to be endured as they persecute us not only with a malicious mind, but also in religious guise. And in that they desire to have to themselves above others what it were not fit that they should have even with their brethren, we are in no wise disturbed at this, since we trust in Almighty God that those who desire what belongs to others will be the sooner deprived even of what is their own. For we know who said, That every one that exalteth himself shall be abased (Luke xiv. 11). And again it is written, Before a fall the heart is exalted (Prov. xvi. 18).
But in these days, as I find, new wars of heretics are arising, about whom I have before now written to your Blessedness, in such sort that they attempt to invalidate the prophets, the Gospels, and all the sayings of the Fathers. But, while the life of your Holiness endures, we trust in the favour of our Protector that their mouths which have been opened against the solidity of the truth may be the sooner stopped, inasmuch as, however sharp may be the swords that are employed, they recoil broken when they strike the rock. Moreover there is this by the great favour of Almighty God; that among those who are divided from the doctrine of Holy Church there is no unity, since every kingdom divided against itself shall not stand (Luke xi.). And holy Church is always more thoroughly equipped in her teaching when assaulted by the questionings of heretics; so that what was said by the Psalmist concerning God against heretics is fulfilled, They are divided from the wrath of his countenance, and his heart hath drawn nigh (Ps. liv. 22 ). For while they are divided in their wicked error, God brings His heart near to us, because, being taught by contradictions, we more thoroughly learn to understand Him.
Further, what ills we suffer from the swords of barbarians, and what from the perversity of judges, I shrink from relating to your Blessedness, lest I should increase your groaning, which I ought to diminish by consolation. But in all these things the precepts of our Master comfort me, who says, These things have I
Book IX
Letter 9.1: To Januarius, Bishop of Caralis (Cagliari)
Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an eider does not draw through his example the hearts of the younger into ruin. But, when an eider sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet says, The sinner being an hundred years old is accursed (Isai. lxv. 20). But so great wickedness has been reported to us of thy old age that, unless we were humanely disposed, we should smite thee with a definitive curse. For it has been told me that on the Lord's day, before celebrating the solemnities of mass, thou wentest forth to plough up the crop of the bearer of these presents, and after ploughing it up didst celebrate the solemnities of mass. Also, after the solemnities of mass thou didst not fear to root up the landmarks of that possession. What punishment ought to follow such deeds all who hear of them know. We had, however, been in doubt as to so great perversity in thee as this; but our son Cyriacus the abbot , having been questioned by us, declared that when he was at Caralis he knew it to be the case.
And, seeing that we still spare thy gray hairs, bethink thee at length, old man, and restrain thyself from such levity of behaviour, and perversity of deeds. The nearer thou art approaching death, the more careful and fearful oughtest thou to become. And indeed a sentence of punishment had been launched against thee; but, since we know thy simplicity accompanying thy old age, we meanwhile hold our peace. Those, however, by whose advice thou hast done these things we decree to be excommunicated for two months; but so that, if within the space of two months anything should happen to them after the manner of humanity they be not deprived of the blessing of the viaticum. But do thou henceforth be cautious to stand aloof from their counsels, lest, if thou be their disciple in evil whose master thou oughtest to have been in good, we no longer spare either thy simplicity or thy old age.
Letter 9.2: To Vitalis, Guardian (Defensorem) of Sardinia
Gregory to Vitalis, &c. What we have learnt about our brother the bishop Januarius the bearers of these presents, as well as the copies of our letters, will sufficiently inform you; and so let thy Experience judiciously carry into effect the excommunication which we have decreed to be pronounced on his perverse counsellors, that they may learn by falling not to walk unwarily. Moreover, we have sent back by Redemptus the guardian (defensorem), the bearer of these presents, the wheat which had been sent to us under the name of a present. Let thy experience see that neither thou nor he who brought it presume to partake of anything out of it as a bounty , but restore the whole of it without abatement to the several persons, or to all of them together, and send me their receipts for the value; for, should I ascertain that anything has been done otherwise than as I direct, I will visit the offence with no slight severity.
Letter 9.3: To Januarius, Bishop of Caralis (Cagliari)
Gregory to Januarius, &c. The most distinguished lady Nereida has complained to us that your Fraternity does not blush to exact from her a hundred solidi for the burial of her daughter, and would bring upon her the additional vexation of expense over and above her groans of sorrow. Now, if the truth is so, it being a very serious thing and far from a priest's office to require a price for earth that is granted to rottenness, and to wish to make profit out of another's grief, let your Fraternity refrain from this demand, and be no more troublesome to her, especially as she tells us that Hortulanus, to whom she asserts she bore this daughter, had formerly been munificent to your Church in no small degree. Now as to this abuse, we ourselves, after we had by God's permission acceded to the dignity of the episcopate, forbade it entirely in our Church, and by no means permitted the evil custom to be taken up anew, remembering that, when Abraham demanded for a price a sepulchre for the burial of his wife's body from the sons of Emor, that is from Ephron the son of Seer, the latter refused to accept a price, lest he should appear to have made profit out of a corpse (Gen. xxiii.). If then a man that was a pagan showed such great consideration, how much more ought we, who are called priests, not to do this thing?
Wherefore I admonish you that this abuse, which comes of avarice, be not ventured on any more, even in the case of strangers. But, if at any time you allow any one to be buried in your Church, and the parents, relations, or heirs of such person should of their own accord wish to offer something for lights, we do not forbid it to be accepted. But we altogether forbid anything to be asked for or exacted, this being a very irreligious proceeding, lest (which God forbid) the Church should haply be spoken of as venal, or you should seem to take joy in men's deaths, if you endeavour in any way whatever to seek profit out of their corpses. With regard to other cases included in the petition of the aforesaid Nereida, we exhort thee, if possible, to settle them by an amicable arrangement, or certainly not to omit sending an instructed person to the court, deputed by us, for which purpose we have sent to your parts Redemptus our guardian (defensorem), the bearer of these presents, that he may compel the parties to appear for trial, and carry out with summary execution what may be adjudged.