---
title: "Gregory the Great, Ephrem Syrus and Aphrahat"
author: "Gregory the Great, Ephrem the Syrian and Aphrahat"
translator: "Philip Schaff (ed.)"
languages: [en]
shelf: "Church Fathers"
section: 7 of 134
url: https://scriptura.si/works/gregory-the-great-ephrem-syrus-aphrahat/7/
cite: "Gregory the Great, Ephrem the Syrian and Aphrahat, tr. Philip Schaff (ed.), Gregory the Great, Ephrem Syrus and Aphrahat, section 7. Scriptura (scriptura.si), https://scriptura.si/works/gregory-the-great-ephrem-syrus-aphrahat/7/"
---

# Gregory the Great, Ephrem Syrus and Aphrahat

*Gregory the Great, Ephrem the Syrian and Aphrahat, tr. Philip Schaff (ed.)*

Gregory the Great's letters, with Ephrem Syrus and Aphrahat the Persian Sage.

## 7. To Januarius, Bishop of Caralis (Cagliari)

Source: https://scriptura.si/works/gregory-the-great-ephrem-syrus-aphrahat/7/ · cite a paragraph as https://scriptura.si/works/gregory-the-great-ephrem-syrus-aphrahat/7/#p-N

[¶0] Epistle VI.

[¶1] Gregory to Januarius, &c.

[¶2] The Jews who have come hither from your city have complained to us that Peter, who has been brought by the will of God from their superstition to the worship of Christian faith, having taken with him certain disorderly persons, on the day after his baptism, that is on the Lord’s day of the very Paschal festival, with grave scandal and without your consent, had taken possession of their synagogue in Caralis, and placed there the image of the mother of our God and Lord, the venerable cross, and the white vestment (birrum) with which he had been clothed when he rose from the font. Concerning which thing also the letters of our sons, the glorious Magister militum Eupaterius, and the magnificent governor, pious in the Lord, concur in attesting the same. And they add also that this had been foreseen by you, and that the aforesaid Peter had been prohibited from venturing on it. On learning this we altogether commended you, since, as became a truly good priest, you wished nothing to be done whence just blame might arise. But, since by not having at all mixed yourself up in these wrong doings you shew that what was done displeases you, we, considering the bent of your will in this matter, and still more your judgment, hereby exhort you that, having removed thence with fitting reverence the image and the cross, you should restore what has been violently taken away; seeing that, as legal enactment does not suffer Jews to erect new synagogues, so also it allows them to keep their old ones without disturbance. Lest, then, the above-named Peter, or others who have afforded him assistance or connivance in the wrongfulness of this disorderly proceeding, should reply that they had done it in zeal for the faith, in order that a necessity of being converted might thereby be imposed on the Jews, they should be admonished, and ought to know, that moderation should rather be used towards them; that so the will not to resist may be elicited from them, and not that they should be brought in against their will: for it is written, I will sacrifice to thee willingly (Ps. lviii. 8); and, Of my own will I will confess to him (Ps. xxvii. 7). Let, then, your Holiness, taking with you your sons who with you disapprove of these things, try to induce good feeling among the inhabitants of your city, since at this time especially, when there is alarm from the enemy, you ought not to have a divided people. But, being anxious with regard to ourselves no less than with regard to you, we think it right to give you to understand that when the present truce is over, the king Agilulph will not make peace with us. Whence it is necessary for your Fraternity to see to fortifying your city or other places more securely, and to give earnest attention to providing stores of provisions therein, that, when the enemy, with God incensed against him, shall come thither, he may find no harm that he can do, but may retire discomfited. But we also take thought for you as far as we can, and press upon those whose concern it is that they should prepare themselves for resistance, since, as you regard our tribulations as yours, so we in like manner count your afflictions as our own.

### To Januarius, Bishop of Caralis (Cagliari)

[¶4] Epistle VII.

[¶5] Gregory to Januarius, &c.

[¶6] It has been laid down by the plain definition of the law that those who go into a monastery for the purpose of entering on monastic life are no longer at liberty to make wills, but that their property passes into possession of the same monastery. This being known to almost all, we have been greatly surprised by the notification of Gavinia, abbess of the monastery of Saints Gavinus and Luxorius, to the effect that Sirica, abbess of her monastery, after receiving the office of government, had made a will leaving certain legacies. And when we enquired of the Solicitude of your Holiness why you endured that property belonging to the monastery should be detained by others, our common son Epiphanius, your archpresbyter, being present before us, replied that the said abbess had up to the day of her death refused to wear the monastic dress, but had continued in the use of such dresses as are used by the presbyteresses of that place. To this the aforesaid Gavinia replied that the practice had come to be almost lawful from custom, alleging that the abbess who had been before the above-written Sirica had used such dresses. When, then, we had begun to feel no small doubt with regard to the character of the dresses, it appeared necessary for us to consider with our legal advisers, as well as with other learned men of this city, what was to be done with regard to law. And they, having considered the matter, answered that, after an abbess had been solemnly ordained by the bishop, and had presided in the government of a monastery for many years until the end of her life, the character of her dress might attach blame to the bishop for having allowed it so to be, but still could not prejudice the monastery, but that her property of manifest right belongs to the same place from the time of her entering it and being constituted abbess. And so since she [i.e. the abbess Gavinia] asserts that a guest-house (xenodochium) retains possession unduly of the property unlawfully devised, we hereby exhort you, both the monastery and the guest-house itself being situate in your city, to make provision with all care and diligence, to the end that, if this possession is derived from no previous contract, but from the bequest of the said Sirica, it be restored to the said monastery without dispute or evasion. But, if by any chance it is said to have accrued from another contract, either let your Fraternity, having ascertained the truth between the parties, determine as legal order may seem to demand, or let them by mutual consent choose arbitrators, who may be able to decide between their allegations. And whatever be appointed by them, let it be so observed under your care that no grudge may remain between the venerable places, which ought by all means to be cherished in mutual peace and concord. Wherefore all other things which are detained under the will of the above-named Sirica, seeing that none of them is permitted by legal sanction, must needs be carefully restored to the possession of the monastery through the priestly care of your Fraternity: for it is plainly laid down by the imperial constitutions that what has been done contrary to the laws should not only be inoperative, but also be held as not having been done at all.

### To the Bishops of Sardinia

[¶8] Epistle VIII.

[¶9] Gregory to Vincentius, Innocentius, Marinianus, Libertinus, Agatho, and Victor, Bishops of Sardinia.

[¶10] We have learnt that it is the custom of your island after the paschal festival, for you to go, or to send your representatives to your Metropolitan, and for him, whether you know the time or not, to give you directions by a written announcement concerning the following Easter. And, as report goes, some of you, neglecting to do this according to custom, pervert the hearts of others also to disobedience. It is added also that some of you, when seeking parts beyond sea in cases that arise touching their churches, venture to travel without the knowledge of their aforesaid metropolitan, or letters from him, such as canonical order prescribes. We therefore exhort your Fraternity that, conforming to the custom of your churches, as well with respect to the announcement of Easter, as also if need should compel any of you to travel anywhere for business of your own, you should ask leave of your said metropolitan according to the rule imposed upon you; except that, if (as we hope will not be the case) you should happen to have a case against your said Metropolitan, then those who are in haste on this account to seek the judgment of the Apostolic See have licence to do so, as you know is allowed in the canons by the institution even of the ancient Fathers.

### To Callinicus, Exarch of Italy

[¶12] Epistle IX.

[¶13] Gregory to Callinicus, &c.

[¶14] In the midst of what you have announced to me of your victories over the Sclaves, know that I have been refreshed with great joy that the bearers of these presents, hastening to be joined to the unity of holy Church from the island of Capritana, have been sent by your Excellency to the blessed Peter, Prince of the Apostles. For hereby you will the more prevail over your enemies, if you recall under the yoke of the true Lord those whom you know to be the enemies of God; and you will prosecute your causes among men with all the more effect as with sincere and devout mind you maintain the causes of God.

[¶15] Now as to your having desired that a copy should be shewn me of the order that has been sent to you for the defence of the schismatic, your to me most sweet Excellency ought to have considered carefully how that, although that order has been elicited, you are still not therein enjoined to repel those who come to the unity of the Church, but only, at this unsettled time, not to compel those who are unwilling to come. Whence it is necessary for you with all speed to inform our most pious Emperors of these things, to the end that they may be aware how that in their times, through the succour of Almighty God and your exertions, schismatics are hastening to return of their own accord. What I have decided as to the ordering of things in the island of Caritana, your Excellency will learn through our most reverend brother and fellow-bishop Marinianus. But I would have you know that this has caused me no slight distress; that your Majordomo, who took charge of the petition of the bishop who was wishing to return, declared that he had lost it, and that afterwards he was got hold of by the adversaries of the Church: which proceeding, in my opinion, was due not to his neglect but to his venality. Wherefore I wonder that your Excellency has not in any way visited his fault in him. And yet I soon blamed myself for wondering at this, for where the lord Justinus gives advice, there heretics cannot be arraigned.

[¶16] Moreover you tell us that you wish to keep the anniversary of Peter, Prince of the apostles, in the city of Rome. And we pray Almighty God to protect you with His mercy, and grant you a fulfilment of your desires. But I beg that the aforesaid most eloquent man may come with you, or that, if he does not come, he may retire from attendance on you. Or certainly, if your Excellency should be unable to come owing to business that may arise, let him either communicate with the unity of holy Church, or I beg that he may not be a sharer of your counsels. For I hear of him as a good man, were he not in most mischievous error. As to the cause of Maximus, inasmuch as we can no longer stand against the importunity of your Sweetness, you will learn from Castorius, the notary, what we have determined.

### To Marinianus, Bishop of Ravenna

[¶18] Epistle X.

[¶19] Gregory to Marinianus, &c.

[¶20] The bearers of these presents, the most distinguished men, Vicedominus and Defensor, came to us asserting that a certain bishop, by name John, coming from Pannonia, had been constituted in the castle which is called Novæ, to which castle their island, which is called Capritana, had been appended as a diocese. They add that, the bishop having been violently withdrawn and expelled from this same castle, another had been ordained there; concerning whom, however, they allege that it has been resolved that he ought not to have lived in the aforesaid castle, but in his own island. They say further that, while he abode with them there, he was unwilling to remain in schismatical error, and together with all his people presented a petition to our most excellent son Callinicus the Exarch, desiring to be united, with all those that were with him, to the Catholic Church, as we have already said. But they say that, being persuaded by the schismatics, he afterwards recanted, and that now all the population of the aforesaid island are deprived of the protection of a Bishop, since, while desiring to be united to holy Church, they cannot now receive him who has turned to the error of the schismatics; and they desire to have another ordained for them. But we, inasmuch as it is necessary to investigate all things strictly and thoroughly, have taken the precaution of ordering as follows; namely that thy Fraternity should send to the said Bishop, and admonish him to return to the unity of the Catholic Church and to his own people. If, after admonition, he should scorn to return, the flock of God ought not to be deluded in the error of its pastor; and therefore let thy Holiness in that case ordain a Bishop there, and let him have the said island for his diocese, till such time as the Histrian Bishops shall return to the Catholic Faith; so that each Church may have the rights of its own diocese preserved to it, and that a population destitute of a pastor may not be without the protection and oversight of government. In all these things, however, it becomes thy Fraternity to take vigilant heed that this same people which comes back to the Church be very studiously admonished, to the end that it may be firmly fixed in its return, lest through wavering thoughts it fall back into the pit of error. But take care to request the most excellent Exarch, in his despatches, to notify these same things to the most pious ears of the Emperors, since, although the order which has been conveyed to him appears to have been elicited from them, yet he is not forbidden in that order to allow such as wish it to return to the Church, but only, at the present time, to compel the unwilling. Let, then, our aforesaid son take into his charge the management of this affair, to the end that he may so frame his reports, that whatever he may ordain may not be dubious. We have, however, ourselves also written to our common son Anatolius, bidding him notify these things fully to the most pious princes.

[¶21] I have received repeated and pressing letters from my most excellent son, the lord Exarch Callinicus, in behalf of Maximus. Overcome by his importunity, I see nothing further to be done but to commit the cause of Maximus to thy Fraternity. If, therefore, this same Maximus should come to thy Fraternity, let Honoratus, archdeacon of his Church, appear also; that thy Holiness may ascertain if he was rightly ordained, if he fell into no simoniacal heresy, if there was nothing against him in respect of bodily transgressions, if he did not know himself to be excommunicated when he presumed to celebrate mass; and whatever may seem right to thee in the fear of God do thou determine, that we, under God, may give our assent to thy ordering. But, if our aforesaid son should hold thy Fraternity in suspicion, let our most reverend brother Constantius, bishop of Milan, come also to Ravenna, and sit with thee; and do you decide together on the said cause: and whatever may seem good to both of you, hold it for certain that it will seem good to me. For, as we ought not to be obstinate towards the humble, so we ought to shew ourselves strict towards the proud. Let, then, your Fraternity, as you have learnt in the pages of holy Scripture, decide in this business whatever you may consider just.