Epistle X.
To Bacauda and Agnellus, Bishops.
Gregory to Bacauda, &c.
The Hebrews dwelling in Terracina have petitioned us for licence to hold, under our authority, the site of their synagogue which they have held hitherto. But, inasmuch as we have been informed that the same site is so near to the church that even the sound of their psalmody reaches it, we have written to our brother and fellow-bishop Peter that, if it is the case that the voices from the said place are heard in the church, the Jews must cease to worship there. Therefore let your Fraternity, with our above-named brother and fellow-bishop, diligently inspect this place, and if you find that there has been any annoyance to the church, provide another place within the fortress, where the aforesaid Hebrews may assemble, so that they may be able to celebrate their ceremonies without impediment [1313] . But let your Fraternity provide such a place, in case of their being deprived of this one, that there be no cause of complaint in future. But we forbid the aforesaid Hebrews to be oppressed or vexed unreasonably; but, as they are permitted, in accordance with justice, to live under the protection of the Roman laws, let them keep their observances as they have learnt them, no one hindering them: yet let it not be allowed them to have Christian slaves.
[1313] For the result of this order, see below, Ep. 35. For other instances of Gregory's tolerant attitude towards Jews, and his deprecation of force being used for their conversion, see that Epistle, and also I. 47; IX. 6. But he is strict in prohibiting their possession of slaves who were already, or might become, Christians, and will allow them no compensation for the loss of such (cf. iii. 38; IV. 9, 21; IX. 109, 110).
Epistle XI.
To Clementina, Patrician [1314] .
Gregory to Clementina, &c.
Having received your Glory's letter speaking of the passing away of the late Eutherius of magnificent memory, we give you to understand that our mind no less than yours is disturbed by such a sorrow, in that we see how men of approved repute are by degrees removed from this world, whose ruin is already evidenced in the actual effects of the causes thereof. But it becomes us to withdraw ourselves from it by the wise precaution of conversion [1315] , lest it involve us too in its own ruin. And indeed our sorrow for the loss of friends ought to be the more tolerable as our condition of mortality requires from us that we should lose them. Nevertheless, for the loss of aid to our carnal life He Who granted permission for its removal is powerful to console, and to come Himself as a comforter into the vacant place.
That we are unable to accede to your request that the deacon Anatholius should be sent to you is due to the circumstances of the case, and not to any rigorous austerity. For we have appointed him our steward [1316] , having committed our episcopal residence to his management.
[1314] Another Epistle, X. 15, is addressed to the same lady.
[1315] The word conversio commonly denotes entering a monastery.
[1316] Vicedominum.
Epistle XII.
To John, Bishop of Urbs Vetus (Orvieto).
Gregory to John, &c.
Agapitus, abbot of the monastery of St. George, informs us that he endures many grievances from your Holiness; and not only in things that might be of service to the monastery in time of need, but that you even prohibit the celebration of masses in the said monastery, and also interdict burial of the dead there. Now, if this is so, we exhort you to desist from such inhumanity, and allow the dead to be buried, and masses to be celebrated there without any further opposition, lest the aforesaid venerable Agapitus should be compelled to complain anew concerning the matters referred to.
Epistle XVI.
To Severus, Bishop of Aquileia [1317] .
Gregory to Severus, &c.
As, when one who walks through devious ways takes anew the right path, the Lord embraces him with all eagerness, so afterwards, when one deserts the way of truth, He is more saddened with grief for him than He rejoiced over him with joy when he turned from error; since it is a less degree of sin not to know the truth than not to abide in it when known: and what is committed in error is one thing, but what is perpetrated knowingly is another. And we, from having formerly rejoiced in thy being incorporated in the unity of the Church, are now the more abundantly distressed for thy dissociation from the catholic society. Accordingly we desire thee, at the instance of the bearer of these presents, according to the command of the most Christian and most serene Emperor, to come with thy adherents to the threshold of the blessed Apostle Peter, that, a synod being assembled by the will of God, judgment may be passed concerning the doubt that is entertained among you.
[1317] The bishops of Istria, of whom the bishop Aquilea was Metropolitan, still refused to accept the decree of the fifth OEcumenical Council, which had, under the dictation of the Emperor Justinian, condemned certain writings of three deceased prelates, Theodore of Mopsuesta, Theodoret and Ibas, called "the three chapters" (tria capitula). Severus the Metropolitan, summoned in this letter with his suffragans to Rome, disregarded the summons, going instead, at the instance of the Exarch Smaragdus, to Ravenna, where he remained a year. On his return to his See he still held out, though many of his bishops conformed. A schism hence ensued in Istria, which continued during the life of Gregory (Joan. Diac. Vit. S. Greg. iv. 37, 38). Other Epistles referring to the Istrian schism are II. 46, 51; V. 51; IX. 9, 10; XIII. 33.