For, to touch on a few things among many, from the cardinal presbyters of his own Church he consecrated as bishops Bonifacius of Rhegium, Habentius of Perusia, and Donus of Messina in Sicily. From among the subdeacons he consecrated Gloriosus of Istria, Festus of Capua, Peter of Trecae, and Castorius of Ariminum. But from among the monks of his own monastery he ordained as prelates Marinianus of Ravenna, Maximianus of Syracuse, and Sabinus of Callipolis. Moreover he commanded that Augustine be ordained by the bishops of Gaul among the English. Through him, nonetheless, monks of the same father were at different times advanced to the episcopate among that same nation: Mellitus, Justus, Laurentius, and Paulinus. Only the deacons of the Apostolic See he in a certain manner spared in this respect:
of whom, since he abounded with a full number of nineteen, he himself consecrated Bonifacius, Florentius, and Epiphanius. Nor did he separate any of them from office, save Laurentius the archdeacon, for pride and his other crimes, in the Lateran basilica which is called Golden, where he soon appointed Honoratus as archdeacon. 8. And when Gregory, on a fitting occasion, would quite willingly advance the cardinals of his own Church, provided they consented, he by no means strove to promote anyone by force, however great the necessity that compelled him, lest under an occasion of this kind he should seem to be deposing anyone by casting him out. Hence, writing to Scholasticus, judge of Campania, he says:
«While we were being quite grievously distressed over the care of the city of Naples, deprived of the comfort of a bishop, the bearers of the present letter arrived with a decree drawn up in favor of our subdeacon Florentius, and had found for us some measure of relief amid so great a weight of anxiety; but when our aforesaid subdeacon, fleeing the city itself, tearfully avoided his ordination, know that our sadness has grown, as it were, out of a greater despair. And therefore, greeting you, we exhort your greatness that, calling upon the leading men, or the people of the city, you take thought concerning the election of another, who, being worthy, may be advanced to the priesthood for the comfort of Christ's flock.
And thus, once the decree has been solemnly made and transmitted to this city, may the ordination at length be accomplished there, with Christ's help.» (Register, book 3, letter 15.) 9. Those also who had been promoted by force by others, he would recall to their former grades. Hence, writing to the subdeacon Antoninus, he says: «Honoratus, archdeacon of the Church of Salona, had, through a petition sent to my predecessor of holy memory, requested that he should in no way be compelled, against custom, to be advanced unwillingly by his bishop to the order of a higher grade. For he declared that this was being done to him not for the sake of promotion, but out of ingratitude.
For which reason our predecessor of holy memory had then already, by his writings, forbidden Natalis, our brother and fellow-bishop, to promote the aforesaid archdeacon Honoratus against his will, and to retain any longer in his heart the resentment of the ingratitude he had conceived. And when these same things had been most earnestly forbidden to him by me as well, he—not only neglecting God's commands but also despising our writings—attempted, as though advancing the aforesaid archdeacon to a higher honor, cunningly and craftily to degrade him. Whence it came about that, having removed him from the office of the archdiaconate, he summoned another who could conform to his ways.
And we judge that this archdeacon Honoratus could have displeased his bishop for no other reason than that he forbade him to give the sacred vessels to his own kinsmen. This cause we, both my predecessor of holy memory then, and I now, resolved to investigate carefully by inquiry. But he himself, conscious of his own deeds, declined to send a representative to the trial. Therefore we have determined that your diligence should be strengthened by the authority of the present precept, so that, coming to Salona to meet Natalis, our brother and fellow-bishop—admonished at least by so many writings—you may strive to exhort him to receive back the above-mentioned archdeacon at once into his own place.
But if perchance he obstinately delay to do this, as has been his custom, then, by the authority of the Apostolic See, forbid him the use of the pallium which has been granted him from this See. And if you should perceive that, even after losing the pallium, he still persists in the same stubbornness, you shall likewise deprive that same bishop of participation in the Lord's Body and Blood. But him who, contrary to the rule of justice, consented to be advanced to another's place, we command to be deposed from the honor of that archdiaconate; and if he should presume to minister any longer in that same place, we deprive him of participation in holy communion. For it is just that those should feel the harshness of justice, whom he despises when they stand toward him in charity.
Therefore, once the archdeacon Honoratus has been restored to his own place, let the aforesaid bishop, at your compulsion, direct hither an instructed representative, who by his allegations may be able to show me that his intention is, or was, just. But we also command that the same archdeacon come to us, so that, once the assertions of both parties are known, we may decree whatever is just, whatever is pleasing to almighty God. For we defend no one out of personal affection, but, with God as our author, we preserve the standard of justice, setting aside respect for any person whatsoever.» (Register, book 2, letter 20.) 10. Likewise to Honoratus of Salona, now brought back from presbyter to the diaconate:
«Some while ago, indeed, a directive both of our predecessor and of ourselves had run to your beloved self, in which you had been both absolved of the charges laid against you by way of calumny, and we ordained that you be restored, without any dispute, to the order of your grade. But because, again not long ago, coming to the city of Rome, you complained of certain things done there improperly, and of the alienation of the sacred vessels; and while, on account of this matter, we were awaiting in this city the persons who might have answered your objections, Natalis, your bishop, departed from this life:
we judged it necessary to confirm by the present writings, henceforth, those same directives, both of our predecessor and our own, which some while ago, as has been said, we transmitted for your absolution. Wherefore, absolving you more fully from all the charges laid against you, we will that you remain in the grade of your order without any dispute; so that no question whatsoever raised by the aforesaid man may on any occasion prejudice you.» (Register, book 3, letter 32.) Likewise in another letter, after many things: «But even now I say: either receive those same persons, namely John of Chalcedon and Athanasius, presbyters of Isauria, in their orders, and grant them peace;
or, if perhaps you are unwilling to do this, then, setting aside all dispute, keep within the bounds established for their case by the elders or by the canons. But if not, we for our part are unwilling to bring a quarrel; yet we do not shun one coming from you. As for what the canons say concerning bishops who wish to be feared by beatings, your brotherliness well knows. For we have been made shepherds, not smiters. And the eminent preacher said: 'Reprove, entreat, rebuke, with all patience and doctrine' (2 Timothy 4:2). New indeed and unheard-of is that preaching which exacts faith by blows.» (Register, book 3, letter 53.) 11. Likewise Gregory recalled cardinals who had been forcibly ordained in outlying parishes back to their former cardinal see.
Wherefore, writing to John, bishop of Syracuse, he says: «It has reached us by the report of certain persons that Cosmas—who, from being a monk of the monastery of Saint Lucy, was made a subdeacon in the Church of Syracuse by your predecessor Maximianus of venerable memory, and was afterward ordained by you a presbyter on the estate which is called Juliana—is so grievously afflicted both by excessive sorrow and by the nature of the place that he reckons his life a punishment, and seeks in flight a remedy for his contrition. And therefore, because we ought to be toward our subjects such as we, if we had been subjects, would have wished our superiors to be toward us:
it would be a mark of great kindness if your holiness would strive to bring him back to the Church where he exercised the office of subdeacon, and there to appoint him a cardinal presbyter. And this, as we judge, you ought to do, if there is nothing that justly exasperates your mind against him. But if there is any fault, let your brotherliness inform us of it by your own letters, that we may be able to know it.» (Register, book 13, letter 28.) 12. With what great solicitude Gregory sought out suitable men for the governance of destitute congregations, I shall briefly indicate: so that so great a man may probably be gathered to have been a true father of the Lord's flock, not only in his teachings but also in his deeds. For he says in a letter to Maximianus, bishop of Syracuse:
«Felix, a most illustrious man, the bearer of the present letter, has informed us that there is in those parts a certain presbyter who, by the merit of an approved life, appears worthy to be advanced to the order of the episcopate. Let your brotherliness therefore cause him to be brought before you; and, as I am certain you will, examine him diligently on account of the peril of the soul. And if you perceive him worthy to be advanced to this grade, strive to send him to us, so that, with the Lord disposing, we may be able to ordain him shepherd for a place for which we shall have made provision.» (Register, book 3, letter 24, indiction 10.) Likewise to Cyprian, deacon: «Your beloved self's most bitter letters concerning the death of Master Maximianus I received in the month of November. And indeed he has attained to his desired rewards;
but the unhappy people of the city of Syracuse are to be mourned, who did not deserve to have such a shepherd for long. Therefore let your beloved self take care that in that same Church there ought to be chosen for ordination such a one as, after Master Maximianus, may seem not unworthy or undeserving to obtain the place of that same governance. And indeed I believe that the greater part will choose Trajan the presbyter, who, as it is said, is of good disposition; but, as far as I suspect, he is not suitable for governing that place. Nevertheless, if a better cannot be found, and he himself is entangled in no crimes, condescension may be made toward him, since extreme necessity compels. But if my will is sought regarding this election, I indicate to you secretly what I wish:
that no one in that same Church, after Master Maximianus, seems to me so worthy as John, archdeacon of the Church of Catania. If it can come about that he be chosen, I believe that a very fitting person will be found. But he too must first be secretly inquired of by you concerning the crimes that might impede him; and if he be found free of these, he can lawfully be chosen. And if this be done, our brother and fellow-bishop Leo must also make a cession to him, so that he may be found free to be ordained.» (Register, book 4, letter 17.) Likewise to Clementina, a Patrician lady: «Know, glorious daughter, that Amandus the presbyter has been elected by the people of Surrentum to the episcopate.
Since we have written that he ought to be sent hither, you should not be saddened at his absence, for he who is with you in mind is not believed to depart. And since, to those seeking a shepherd, he who once pleased you is welcome, blessing almighty God, rejoice rather in this with Christian devotion. And that he may come to us the more quickly, to profit others, strive cheerfully; for it is a mark of sincere charity to exult when he who is loved is called to this—that he may grow.» (Book 10, letter 18.) Likewise to Passivus the bishop: «Your brotherliness well knows how long a time Aprutium has been destitute of pastoral solicitude. There we long sought who ought to be ordained, and could by no means find him.
But because Opportunus is greatly praised to me in his character, in his zeal for psalmody, in his love of prayer, and is said to lead in every way a religious life, we wish that your brotherliness cause him to come to you, and admonish him concerning his soul, so that he may grow in good pursuits. And if no crimes—such as by the rule of the sacred law are punished with death—stand in his way, then he is to be exhorted to become either a monk, or a subdeacon under us; and after some time, if it please God, he himself ought to be promoted to pastoral care.» (Book 12, letter 15.) Likewise to Venantius, the Panormitan patrician, who requested that a certain presbyter be consecrated bishop for him, he writes back among other things, saying:
«Let your excellency know that to give this presbyter is altogether difficult for us: for the necessity of persons—for ordaining to other places destitute of shepherds—straitens us not lightly.» (Book 13, letter 15.) But because he recalled that he was straitened by the necessity of persons to be ordained, lest he be thought to have promoted anyone without examination, he seems fit to be instructed by a single example. For he says in a letter to John the bishop: «Lest the incautious ordination of those who are chosen to the episcopate be allowed to proceed, it must be inquired into with vigilant solicitude concerning their persons.
For it has been indicated to us that Florentius, archdeacon of the Church of Ancona, who had been elected to the episcopate, does indeed have knowledge of sacred Scripture, but is so worn out by the old age of his years that he cannot rise up to the office of governance; they add moreover that he is so tenacious (stingy) that a friend never enters his house for a meal of charity. Rusticus, however, deacon of the same Church, who had likewise been elected, is said to be a watchful man, but, as is asserted, is ignorant of the Psalms. As for Florentius, deacon of the Church of Ravenna, who is reported to have been elected by all, we know him to be diligent, but what he is like inwardly we altogether do not know.
Therefore let your brotherliness, together with our brother and fellow-bishop Armenius, visitor of the above-written Church of Ancona, hasten to go thither, and diligently inquire concerning the life and character of each: or whether they are conscious to themselves of no crime that forbids them to accede to this office. Likewise it must be inquired whether that which was said of the aforesaid archdeacon—that a friend has never entered his house—thus holds true; and whether he is such out of necessity or out of stinginess; or whether he is so old that he cannot rise up to govern; or whether, having touched the most holy Gospels, as has been reported to us, he swore an oath that he would never accede to the episcopate.
But concerning Rusticus the deacon also, it must be scrutinized how many Psalms he holds too little (fails to know). As for Florentius, deacon of Ravenna, if there is no crime, as we have said, that stands in the way, it is necessary to work upon his bishop that he ought to grant him a cession—yet not by our mandate or word, lest he seem to grant it against his own will.» (Book 14, letter 11.) 13. And indeed Gregory, prudently recognizing that the whole body of the Church stands happily through good bishops as much as it falls unhappily through bad ones, invited into the episcopate of his own diocese not only clergy of various orders from various nations, but even vacant bishops. Hence he writes, among other things, to Sebastian, bishop of Sirmium, saying:
«Rendering the due address of greeting, I indicate that it has reached me, by the report of Bonifacius the defensor, that the most holy man our brother lord Anastasius, patriarch, wished to commit to you the governing of a Church in one of his cities, and you were unwilling to consent. Which good sense and wisdom of yours I most gladly embraced, and vehemently praised; and I deemed you happy, and myself unhappy, who in such a time as this consented to undertake the governance of a Church. Yet if perhaps your mind, condescending to the brethren and intent on works of mercy, should ever resolve to consent to this, I beg that you set no other before my love.
For there are in the island of Sicily Churches vacant of bishops; and if it please you, with God as author, to govern a Church near the thresholds of the blessed Apostle Peter, with his help you can do so the better. But if it does not please you, stand happily, and pray for us unhappy men.» (Register, book 5, letter 42.) 14. Meanwhile Gregory, with places fortified and bishops appointed, was uniting scattered Churches. Wherefore he writes to Bacauda, bishop of Formiae, saying: «Both the necessity of the time urges us on, and the diminution of persons demands, that we ought to succor destitute Churches with a wholesome and provident arrangement. And therefore, since we have learned that the Church of Minturnae is utterly destitute, forsaken both of clergy and of people:
and providing that your petition on its behalf—namely, that it ought to be joined to the Church of Formiae, in which the body of the blessed martyr Erasmus rests, and over which your brotherliness presides—is pious and most just:
we have judged it necessary, taking counsel both for the desolation of that place and for the poverty of your Church, that the revenues of the above-mentioned Church of Minturnae, or whatever could or can by any reckoning belong to it by ancient or modern right or privilege, should by the authority of this our precept pass over to the right and power of your Church; so that from the present time you ought to think of it as of your own Church, and to dispose it by your fitting provision, to the end that henceforth what could hitherto perish may profit the advantages of the poor of your Church and of the clergy.» (Register, book 1, letter 8.) Likewise to Benenatus the bishop:
«Both the character of the time and the nearness of the places invites us to unite the Churches of Cumae and of Misenum: since these are separated from each other by no long interval of journey; nor, our sins bringing it about, is there so great a multitude of people that they ought to have individual priests, as once was the case. Since, therefore, the priest of the fortress of Cumae has completed the course of this life, know that we have by the page of the present authority united both Churches and committed them to you, and know yourself to be the proper bishop of both Churches;
and whatever concerning their patrimony, or the ordination or promotion of clergy, shall seem good to you to arrange and dispose according to the statutes of the canons, you shall have—as truly their own priest—free license, by the consent and permission of our authority. But where you shall foresee it to be more convenient or more useful, there dwell; yet in such wise that you dispose the other Church, from which you are for the present bodily absent, with solicitous and provident care, so that the divine mysteries may there be solemnly performed, the Lord helping. Let your brotherliness therefore ever keep watch with care in exhortations and in the winning of souls, so much the more solicitous, as it knows itself to have undertaken the burdens of the governance of united Churches.» (Book 2, letter
45.) 15. But indeed Gregory took care to incardinate the bishops of desolated cities into vacant cities. Hence, writing among other things to Martin, bishop of Corsica: «Since,» he says, «the Church of Tamita, in which your brotherliness had some while ago been adorned with the honor of the priesthood, has—our sins bringing it about—been so occupied and destroyed by hostile ferocity that no hope of returning thither has remained:
we, by this authority, constitute you, according to the measure of your petition, as cardinal priest—without doubt—in the Church of Aleria, which has already for a long time been destitute of a bishop's help. Therefore, with vigilant zeal and with the love of God, according to the precepts of the canons, so dispose and order all things, that both your brotherliness may rejoice to have obtained its own desires, and the Church of God may be filled with mutual joy at having received you as its cardinal bishop.» (Register, book 1, letter 79.) Likewise to John, bishop of Squillace: «The care of the pastoral office admonishes us to appoint for destitute Churches their own priests, who ought to govern the Lord's flock with pastoral solicitude.
Therefore we have judged it necessary to constitute you, John, bishop of the city of Lissa, taken captive by the enemy, as cardinal priest in Squillace: so that you may both fulfill the care of souls once undertaken, with a view to future retribution; and, although you have been driven out from your own with the enemy pressing in, you may govern another Church which is vacant of a shepherd; yet in such wise that, if it should happen that that city be made free of the enemy, and, the Lord protecting, be recalled to its former state, you should return to that Church in which you were formerly ordained. But if the aforesaid city is pressed by the continual calamity of captivity, you should remain in this Church in which you have been ordained by us.» (Register, book 2, letter 37.) Likewise to John, bishop of Velletri:
«After the hostile impiety has—our sins so bringing it about—desolated the Churches of various cities, so that no hope of restoring them remains, the people failing, we are constrained by a still greater care, lest, their priests having died, the remnants of the people, governed by no shepherd's restraint, be seized through the trackless wastes of faith by the crafty enemy's envy—which God forbid. Being therefore often admonished by solicitude for this matter, this counsel has settled in our heart, that we should commit them to neighboring bishops to be governed. And therefore we have foreseen that the care and governance of the church of Tres Tabernae ought to be committed to your brotherliness, which it is necessary should be aggregated and united to your church:
so that you may be able to be, with Christ as helper, priest and rector of both churches; and whatever concerning its patrimony, or the ordination or promotion of clergy, shall seem good to you to dispose with vigilant and canonical care, you shall have—as their proper bishop—free license, by our present permission.» (Register, book 2, letter 50.) Likewise to Gratiosus, bishop of Nomentum, he joined the care and governance of the church of Saint Anthemius, established in the territory of the city of Curium in the region of the Sabines, by incardinating it. Likewise to Agnellus, bishop of Fundi, after some things: «Since, on account of the disaster of war, there is license for no one to dwell either in your city or in your church:
therefore by this our authority we constitute you cardinal priest of the Church of Terracina.» (Book 3, letter 20.) And a little after: «This too your brotherliness needs to know, that we have so constituted you cardinal priest of the aforesaid Church of Terracina, that you also do not cease to be bishop of the Church of Fundi, nor pass over its care and governance.» (Same place, letter 23.) 16.
But also those bishops who had been expelled—whom Gregory could not so quickly either incardinate, or whose return to their own sees he hoped could come to pass—he meanwhile joined, for the sustenance and stipends of the present life, to other bishops who at that time were dwelling in their own places; saying in general terms: «Our brothers and fellow-bishops, whom the straits of captivity and of various necessities oppress, take care to receive gladly, to be consoled and to live together with you in ecclesiastical maintenance: not indeed that through communion the dignity of the episcopal throne be divided, but that, according to possibility, they ought to receive sufficient sustenance from the Church.
For thus we are proved both to love our neighbor in God, and God in our neighbor. For we grant them no authority in your churches, but only exhort you most earnestly that they be maintained by your consolations.» (Register, book 1, letter 45.) 17. The most prudent pontiff also, on a just occasion presenting itself, would change the locations of sees. Hence he writes to John, bishop of Velletri, saying: «The character of the time admonishes us to transfer the sees of bishops, anciently established in certain cities, to other places of the same diocese which we think safer, so that the inhabitants may now be able to dwell there, and more easily to avoid the barbarian peril.
Therefore we command you, John, our brother and fellow-bishop of the city of Velletri, to migrate thence, and to transfer your see to the place which is called Arenata, at the church of Saint Andrew the Apostle: so that you may both be able to be freer from the incursion of hostility, and there dispose the solemn festivals according to custom.» (Register, book 2, letter 14.) 18. And it is to be noted that Gregory, although he united monasteries and bishoprics, and strove to incardinate vacant bishops into vacant cities, nevertheless never either himself transferred a bishop from the integrity of his own Church into another, or consented, under any occasion whatsoever, that he should migrate.
For after he had deposed Demetrius, bishop of Naples, over manifest crimes—when it was greatly sought by those same Neapolitans that Paul, bishop of Nepe, be incardinated to them—the most discerning pontiff, having delegated the visitation of the city of Nepe to Bishop John, granted them indeed that same Paul as visitor; but as for constituting him cardinal, he both at first deferred it by way of dispensation, and afterward utterly refused it. To him, afterward granting license to return to his own diocese, he commanded that a hundred solidi be given from the Neapolitan church, and one little orphan boy, such as he himself might have wished, from the household of that same church. 19.
This most discerning pontiff took care, with the utmost discretion, to incardinate into his own service and that of others the clergy of other parishes. Wherefore, writing to Elias, presbyter and abbot of the province of Isauria, he says after certain other matters: 'You have requested that we advance your son Epiphanius to sacred orders, and send him back to you. But in the one request we have heard you, while in the other we could by no means hear you. He has indeed been made a deacon; but whosoever has once received sacred orders in this church has no further liberty to depart from it. If, then, I have not been able to see you, I have this consolation from the matter, that I find my rest in your son.' (Register, book v, letter 37.) 20. Likewise to Maximian, bishop of Syracuse: