Letter 2041: Gregory to Castorius, Bishop of Ariminum (Rimini). What lamentable supplications have been poured out to us by Luminosus, abbot of the monastery of St. Andrew and St.

Book II, Letter 41 To Leander, Bishop of Seville [Gregory's close friend in Visigothic Spain]. Gregory to Leander. The bearers of this letter, returning to Spain, have given me a welcome opportunity to write to you. Though I am heavily burdened with the weight of my pastoral duties and frequently crushed by the concerns of this place, I do not forget the bond of affection that ties me to Your Fraternity. The memory of your face is fixed in the depths of my heart, and however much the turmoil of worldly business may overwhelm me, your image rises to mind and brings me a measure of peace. I send you, as I promised, the books of the Moralia [Gregory's extensive commentary on the Book of Job], which I beg you to read with care. If you are moved more by what you find in them than by what I write in this letter, understand that the commentary, being wrung from long labor and deep reflection, reveals more of my heart than any quick correspondence can. I grieve to hear of the difficulties the Catholic Church in Spain still faces from those who resist the truth. But take courage: the conversion of King Reccared [from Arianism to Catholic Christianity] is a great sign of God's favor, and what has been begun under divine guidance will, I trust, continue to bear fruit. Regarding the question you raised about the right way to handle those who come to the Catholic faith from heresy: receive them with charity and patience. Those baptized in the name of the Trinity need not be rebaptized -- their baptism is valid even if performed by heretics. But they must make a full and sincere profession of the Catholic faith and renounce their former errors. I commend to your care the bearer of this letter. Treat him with the kindness you have always shown. And pray for me, I beg you, that the weight of this office may not crush me entirely, but that God may give me strength to bear what I cannot escape. I carry your image within my heart. Though we are separated by the width of the world, we are never truly apart in spirit.

Book II, Letter 41 Gregory to Castorius, Bishop of Ariminum (Rimini). What lamentable supplications have been poured out to us by Luminosus, abbot of the monastery of St. Andrew and St. Thomas, in the city of Ariminum, appears from the text of the subjoined petition. With regard to this matter we exhort your Fraternity that, on the death of the abbot of this same monastery, your church shall under no pretext interfere in scheduling or taking charge of the property of the said monastery, acquired or to be acquired. And we desire you to ordain as abbot of the same monastery none other but him whom the whole congregation may by common consent demand as being worthy in character and apt for monastic discipline. Moreover, we entirely forbid public masses to be celebrated there by the bishop, lest occasion be given for popular assemblies in the retreats of God's servants, and also lest too frequent an entrance of women be a cause of scandal (which God forbid), especially to the simpler souls. Further, we ordain that this paper by us written shall be carefully held to, and kept in force and unadulterated in all future time by you and the bishops that shall be ordained after you; that so, with the help of God, both your church may be content with its own rights and no more, and also the said monastery, being subject henceforth to none but general or canonical jurisdiction, and free from all annoyances and vexations, may accomplish its divine work with the utmost devotion of heart. In place of the epistle as above given, the following, with the appended paper on the privileges of monasteries, is found in some Codices. Gregory to Castorius, Bishop of Ariminum. What lamentable supplications Luminosus, abbot of the monastery of Saints Andrew and Thomas, in the city of Ariminum, has poured out to us, appears from the text of the subjoined petition. For from his account we learn that in very many monasteries the monks have suffered many prejudices and annoyances from prelates. It is therefore the duty of your Fraternity to make provision for their future quiet by a wholesome arrangement, to the end that those who have their conversation therein in God's service may, His grace assisting them, persevere with minds free from disturbance. But, lest from a custom which ought to be rather amended than continued, any one should presume to cause any kind of annoyance to monks, it is necessary that the things which we have caused to be enumerated below should be so carefully observed by the fraternity of bishops that no possible occasion of introducing disquiet may be found hereafter. Of the privileges of Monasteries. We therefore interdict in the name of our Lord Jesus Christ, and forbid by the authority of the blessed Peter, Prince of the apostles, in whose stead we preside over this Roman Church, that any bishop or secular person hereafter presume in any way to devise occasions of interfering with regard to the revenues, property, or writings of monasteries, or of the cells or vills thereto appertaining, or have recourse to any tricks or exactions: but, if any case should by chance arise as to land disputed between their churches and any monasteries, and it cannot be arranged amicably, let it be terminated without intentional delay before selected abbots and other fathers who fear God, sworn upon the most holy Gospels. Also on the death of the abbot of any congregation, let no stranger be ordained, or any but one of the same congregation whom the society of the brethren shall of its own accord have elected unanimously, and who shall have been elected without fraud or venality. But, if they cannot find a suitable person among themselves, let them in like manner elect some one from some other monastery to be ordained. Nor, when an abbot has been constituted, let any person whatever on any pretext be put over him, unless perchance (which God forbid) crimes be apparent which are shown to be punishable by the sacred canons. Likewise the rule is to be observed, that monks must not, without the consent of the abbot, be removed from monasteries for constituting other monasteries, or for sacred orders, or for any clerical office. We also disallow ecclesiastical schedules of the property of a monastery to be made by bishops. But if, circumstances requiring it, the abbot of a place should have questions with other abbots concerning property that has come into possession, let the matter be terminated also by their counsel or judgment. On the death also of an abbot let not the bishop on any pretext intermeddle in the scheduling or taking charge of the property of the monastery, acquired, or given, or to be acquired. We also entirely forbid public masses to be celebrated by him in a convent, lest in the retreats of the servants of God and their places of refuge any opportunity for a popular concourse be afforded, or an unwonted entrance of women should ensue, which would be by no means of advantage to their souls. Nor let him dare to place his episcopal chair there, or have any power whatever of command, or of holding any ordination, even the most ordinary, unless he should be requested to do so by the abbot of the place; that so the monks may always remain under the power of their abbots: and let no bishop detain a monk in any church without a testimonial and permission from his abbot, or promote one without such permission to any dignity. We ordain, then, that this paper by us written be kept to for all future time, in force and unadulterated, by all bishops; that both they may be content with the rights of their own churches and no more, and that the monasteries be subject to no ecclesiastical conditions, or compelled services, or obedience of any kind to secular authorities (saving only canonical jurisdiction ), but, freed from all vexations and annoyances, may accomplish their divine work with the utmost devotion of heart. About this page Source. Translated by James Barmby. From Nicene and Post-Nicene Fathers, Second Series, Vol. 12. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895.) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/360202041.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.