Letter 12024: Some monks who came to me from the monastery of the late abbot Claudius have petitioned me that the monk Constantius should be constituted their abbot. But I was exceedingly set against them as touching their petition, because they appeared to me to be altogether of a worldly mind in seeking to have a very worldly man for their abbot. For I have...

Gregory to John, Subdeacon of Ravenna. Some monks from the monastery of the late Abbot Claudius have petitioned me to appoint the monk Constantius as their abbot. I was firmly against their request, because they appeared thoroughly worldly in wanting such a worldly man to lead them. Here is what I have learned about Constantius: he hoards private property -- the surest sign that he does not have the heart of a monk. And he presumed to travel alone to a monastery in the province of Picenum without a single brother accompanying him. A man who walks without a witness does not live rightly. And how can someone maintain the rule for others if he does not know how to keep it himself? Having given him up, they then asked for a certain cellarer named Maurus, whose life and diligence are well attested -- the late Abbot Claudius himself, along with others, spoke in his praise. Have your Experience make careful inquiry. If his life qualifies him for a position of leadership, have our brother and fellow bishop Marinianus ordain him as abbot. But if anything seriously disqualifies him, and they cannot find a suitable person within their own community, let them choose someone from outside. One more matter: make sure our brother Marinianus cracks down with the utmost seriousness on the four or five monks in that monastery who are hoarding private property. This longstanding problem has resisted correction for too long. He must cleanse the monastery of this plague. Where monks hold private property, neither harmony nor charity can survive.

Book XII, Letter 24 To John, Subdeacon of Ravenna . Gregory to John, etc. Some monks who came to me from the monastery of the late abbot Claudius have petitioned me that the monk Constantius should be constituted their abbot. But I was exceedingly set against them as touching their petition, because they appeared to me to be altogether of a worldly mind in seeking to have a very worldly man for their abbot. For I have learned how this same Constantius studies to possess property of his own: and this is the strongest evidence that he has not the heart of a monk. And I have learned further that he presumed to go alone, without any one of his brethren with him, to a monastery that is situate in the province of Picenum. From this proceeding of his we know that he who walks without a witness lives not aright: and how can he maintain the rule for others who knows not how to maintain it for himself? Giving him up, therefore, they asked to have a certain cellarer, Maurus by name, to whose life and industry there are many testimonies, the late abbot Claudius also with certain others having spoken in his praise. Let your Experience therefore make careful enquiry; and, if his life should be such as fit him for a place of government, cause him to be ordained abbot by our brother and fellow bishop Marinianus. But, if there is anything decidedly against him, and they cannot find any suitable person in their own congregation, let them choose some one from elsewhere, and let him whom they may choose be made abbot. Further, take care by all means to tell our aforesaid brother and fellow bishop to put down with the utmost earnestness the possession of property of their own by four or five of the monks of the monastery, which it has been found so far impossible to correct, and to make haste to cleanse this same monastery from such a pest; since, if private property is held there by monks, it will not be possible for either concord or charity to continue in this same congregation. What, indeed, is a monk's state of life but a despising of the world? How, then, do they despise the world who while placed in a monastery seek gold? Wherefore let your Experience so proceed that neither the ordering of the place be deferred, nor any complaint reach us any more on this subject. Furthermore, forasmuch as my late most dear son Claudius had heard me speak something about the Proverbs, the Song of Songs, the Prophets, and also about the Books of Kings and the Heptateuch, which on account of my infirmity I was unable to commit to writing, and he himself had dictated them for transcription according to his own understanding of their meaning, lest they should be forgotten, and in order that he might bring them to me at a suitable time, so that they might be more correctly dictated (for, when he read to me what he had written, I found the sense of what I had said had been altered very disadvantageously), it is hence necessary that your Experience, avoiding all excuse or delay, should go to his monastery, and assemble the brethren, and that they should produce fully and truly whatsoever papers on various Scriptures he had brought there; which do take, and transmit them to me with all possible speed. Further, about your return, having learned that you have incurred serious trouble, we will consider by and by. Further, I have not been pleased to hear what has been told me by certain persons; namely that our most reverend brother and fellow bishop Marinianus causes my comments on the blessed Job to be read publicly at vigils; seeing that this is not a popular work, and engenders hindrance rather than advancement to rude hearers. But tell him to cause the comments on the Psalms to be read at vigils, which mould the minds of secular persons to good manners. For indeed I do not wish, while I am in this flesh, that what I may have said should be readily made known to men. For I took it amiss that Anatolius the deacon of most beloved memory gave to the lord Emperor, at his request and command, the book of Pastoral Rule, which my most holy brother and fellow bishop Anastasius of Antioch translated into the Greek tongue. And, as I was informed by letter, it pleased him much; but it much displeased me that those who have what is better should be occupied in what is least. Further, in the third part of the blessed Job, in the verse wherein it is written, I know that my Redeemer lives, I suspect that my aforesaid brother and fellow bishop Marinianus has a corrupt copy. For in the copy in our bookcase this passage is given differently from what I find to be in the copies possessed by others; and consequently I have had this passage corrected, so that our often-named brother may have it as it is in our bookcase. For there are four words, the absence of which from the passage may cause the reader no little difficulty. Execute all these things thoroughly and speedily. And, if you can do nothing with the most excellent Exarch, show yourself not to have neglected to do what is in your power. What shall I say concerning the place of Albinus, as to which the answer given us is plainly contrary to justice? You ought, however, to consider the case attentively. Furthermore, a little time ago we had enjoined your Experience to treat with our most eminent son the præfect to the end that the care of the conduits (formarum) should be committed to Augustus the vicecount, in that he is in all respects a diligent and energetic man . And you have so far so put off the business as not even to inform us of what you have done. And so, even now, hasten with all earnestness to treat with the same our most eminent son, that the conduits may be entirely committed to the aforesaid most distinguished man, to the intent that he may to some extent succeed in repairing them. For these conduits are so scorned and neglected that, unless greater attention be given to them, within a short time they will go utterly to ruin. As you know, then, how necessary this business is, and how advantageous to the general community, you must use your best endeavours that it may be committed, as we have said, to the aforesaid man for his careful attention. Given in the month of January, Indiction 5. About this page Source. Translated by James Barmby. From Nicene and Post-Nicene Fathers, Second Series, Vol. 13. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1898.) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/360212024.htm>. Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.