Epistle LV.
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.
To Martin, Scholasticus
Epistle LVIII.
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 court 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.
To John, Bishop of Syracuse
Epistle LIX.
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 primate 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
Epistle LX.
Gregory to Romanus the guardian, Fantinus the guardian, Sabinus the sub-deacon, Sergius the guardian, Boniface the guardian (a paribus), 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.
The epistle of Rechared, King of the Goths, addressed to the blessed Gregory, Bishop of Rome
Epistle LXI.
Here begins the epistle of Rechared, King of the Goths, addressed to the blessed Gregory, Bishop of Rome.
Rechared to the holy lord and most blessed pope, the bishop Gregory.
At the time when the Lord in His compassion caused us to be dissociated from the impious Arian heresy, and the holy Catholic Church gathered us into her bosom ameliorated in the path of faith, it was then the desire of our mind to seek with delight and with the whole bent of our mind so very reverend a man; thee who art powerful above all other bishops, that he might commend in all ways a thing so worthy and acceptable to God for us men. But, whereas we are engaged in many cares of government, being occupied by divers occasions, three years passed without the desire of our mind being satisfied. And after this we chose, for the purpose of sending them to thee, some abbots of monasteries, who should proceed to thy presence, and offer gifts sent by us to Saint Peter, and bring us word more distinctly of thy holy reverence’s health. But, as they hastened on their way, and were almost in sight of the shores of Italy, it befell them that they struck on certain rocks near Marseilles, and were scarcely able to deliver their own souls. And now we have entreated a presbyter whom thy Glory had sent as far as the city of Malaca (civitatem Malicitanam) to come into our sight. But he, detained by bodily infirmity, has in no wise been able to reach the soil of our kingdom. But, as we know most certainly that he was sent by thy Holiness, we have sent a golden cup ornamented on the outside with gems for thy Holiness (as I trust thou wilt vouchsafe to do) to offer as worthy of the apostle who shines the first in dignity. For I also beg thy Highness, when an opportunity is found, to seek us out by thy sacred golden letters. For how much I truly love thee I believe is not hidden, the Lord inspiring thee, from the fecundity of thine own breast. It is sometimes the case that those whom tracts of land or sea divide the grace of Christ glues together as if visibly. For to those who do not see thee at all in person fame discloses thy goodness.
Further, I commend with all veneration to thy Holiness in Christ, Leander, the priest of the church of Hispalis, since through him thy benevolence has been made clearly manifest to us; and when we talk of thy life with this same bishop, we reckon ourselves as your inferiors in regard to your good deeds. I am delighted to hear of thy health, most reverend and most holy man; and I beg of thy Christian prudence that thou wouldest commend frequently in thy prayers to our common Lord us and our people, who are ruled after God under our government, and have been acquired by Christ in your times; that hereby true charity to God-ward may establish in well-being those whom the breadth of the world separates.