An Overview of the Life of Gregory the Great and his

 Involvement in the Institutionalizing of the Roman Catholic Church

            The name of Gregory the Great bears great significance in the history of the Christian Church.  Although Roman Catholicism technically traces the succession of Popes back to the Apostle Peter, most Protestant church historians place Gregory as the first Roman Catholic pope.  It was under his leadership that the citizens of Rome began to look towards Gregory for direction, for his institutionalized policies brought stability and strength to the city.  Therefore, as Bishop of Rome, Gregory began to reform the Roman Church into a solid institution and mould it into the recognizable establishment that it is today.  Margaret Deanesly in her work A History of The MedievalChurch: 590 – 1500 writes,

His influence on the prestige of the apostolic scene was five fold.  The papacy took over, under him, certain functions of the civil government which had earlier been performed by the officials of the emperor; the policy of balance was begun between the Lombards and Constantinople; the administration of the papal patrimony, and the whole apostolic see, profited from his civil experience; the churches of the west were brought more closely into touch with Rome than for a hundred years earlier or later; and the traditional claims of Rome were upheld against Constantinople. [1]

Gregory did not leave an autobiography. [2]   However, much of his literary writings still exist and there are multiple sources from the period which enable modern historians to make a detailed presentation of his life.  Scholars have subsequently praised Gregory “for his depth as a spiritual writer, on the other, admiration for his vigor as a civic leader.” [3]   Furthermore, they say the evidence to confirm this fact is overwhelming, for Gregory took measures to ensure that his exegetical insights towards scripture and business letters survived. [4]   As a result of his biblical exegesis he has been subsequently recognized as the last of the four Roman Catholic great doctors or teachers from the EarlyChurch.  The other three were Ambrose, Augustine and Jerome. Through a study of his life it is possible to view a character, who, through his skills, brought notable honor to the papacy.

            Gregory was born in Rome, Italy sometime around A.D. 540.  His parents were of Rome’s aristocracy, which therefore permitted Gregory to receive a good “classical” education. [5]   Gregory’s father would have been deeply involved within the politics of the city, as their family was one of the foremost senatorial families in Rome. Hence, it is of no surprise that Gregory followed the family tradition and entered into Rome’s political arena after he had completed his education.  His family was also very religious, for Gregory’s father, Gordianus, worked for the Roman church; and he had three aunts who were all nuns and his great-great grandfather, Felix III had been the Bishop of Rome.  His mother, Silvia, has also been depicted as a holy, devout lady and has subsequently been made a Saint by the Roman Catholic Church. Church and State were important institutions in Gregory’s upbringing.

            The Empire at the time of Gregory’s early life was extremely volatile.  The region was split into two.  Under Justinian, the Eastern part of the Empire was attempting to regain sections of the West which had been lost to Teutonic tribesmen.  In Rome, where Gregory lived, the influence of the city was swiftly declining as it faced financial problems and experienced a decline in population.  From 476, the Western part of the Empire had not had an emperor residing in their region; hence this made it possible for various barbarian tribes to attack Rome.  Commenting on the state of affairs in Italy at this time R. A. Markus states, “. . . peace and stability could not be taken for granted.” [6]   He further says, “The fifty years before he [Gregory] became bishop of Rome was a period of insecurity unparalleled in Roman history, certainly since the crisis of the third century.” Several times Rome had encountered being under siege from Gothic and Imperial forces which resulted in many hardships for the community of Rome.  Added to the crisis of war was a developing famine that was threatening the city.  However, the greatest threat facing the city during this time was a grave plague.

            In 642 a deadly plague swept across Europe causing much death.  “It seems that in the first, most virulent, outbreak it carried away on average something like a third of the population in the areas affected”. [7]   Markus suggests that it is not possible to estimate that severity of the plague’s impact on morale and spirituality of the people of Rome. [8]   He writes,

 Its visible consequences, however, were far-reaching.  Apart from the immediate effects, famine, and inflation, panic and sometimes rioting, the plague contributed to the drastic shifts, demographic, economic and social, which transformed Italy in the second half of the sixth century.  War, plague and insecurity combined to produce both urban and rural decay. [9]

Hence, it was in this troubled atmosphere that a young Gregory began to pass through the lower grades of the imperial civil service and show great aptitude for leading the social and political affairs of his city, eventually rising to hold the office of “Prefect of the City.”

Gregory had just assumed control of Rome in 573 when a Lombard invasion of the city of Rome appeared to be imminent. As Prefect, he was responsible for the presidency of the senate, the provision of grain supplies, the care of aqueducts, sewers and the bed of the Tiber as well as holding financial responsibilities for the area.  His duties included supreme civil jurisdiction within 100 miles of the city; hence, he was a busy man. [10]   However, Gregory was fully aware as he assumed his new responsibility, that the Lombards had been slowly assuming territory since 568, when they began moving into Italy from the North East.  In 571 they successfully conquered the area of the Po plain and the following year they had seized Benevento and Spoleto.  Now they were on the verge of the gates of Rome.  As a result, both Italy and Rome had become isolated from the Byzantine Empire; hence, it placed Rome in a difficult situation regarding receiving help from the Eastern part of the Empire.  However, from this isolation “A distinct Western European civilization emerged from Christian and classical foundations.” [11]

Gregory did not hold the office of Prefect of the City for long; for he gave up this important position of honor and entered into holy orders.  When his father died, his mother, Silvia decided to enter a convent; hence, Gregory was left with a substantial inheritance.  He too felt called by God to enter into the church later writing in regard to this dramatic conversion,

While my mind obliged me to serve this present world in outward action (quasi specie), its cares began to threaten me that I was in danger of being engulfed in it not only in outward action, but, what is more serious, in my mind. [12]

Markus believes this trouble between secular and worldly affairs troubled him so much until he could bear it no longer and eventually made a decision to become a monk.

Gregory left the office of Prefect of the City at the age of thirty-three and immediately used his inheritance to establish monasteries in Sicily. [13]   With his funds he was able to build six monasteries, and what was left he used to transform his father’s palace on the Caelian into a monastery for himself and some other monks that he had grouped together.  There on the Caelian he dedicated the monastery to St. Andrew and gave the remaining funds from the inheritance to works amongst the poor, while he settled into monastic life.  It is suggested by Cairns that “Gregory became a monk because he thought asceticism was a way to glorify God.” [14]

Obviously Gregory’s natural ability as a leader and administrator was not being put to full use within St. Andrews Monastery.  Hence, within a few years after he had been admitted into the monastery, a call came to him from Bishop Pelagius II who asked him to become a deacon within the Roman Church.  Mark Noll claims that Gregory was “. . . renowned for his sanctity and sagacity.” [15] Therefore, these characteristics led Pelagius to call upon him to engage in diplomatic service. Gregory accepted the offer and found himself once more engaged in politics and bureaucracy.  With no emperor in the West since 476 Deanasly says, “the way was open for the extension of papal power in Italy.”  It was therefore a highly significant time for Gregory to be working for the papacy.

Pelagius II had asked Gregory to serve as his minister to the imperial court at Constantinople. So in 579, with a number of monks, Gregory set out towards “New Rome” [16] where he would embark on “the most important ecclesiastical mission of the time.” [17] There, Gregory was able to successfully win the favor of Byzantine Emperor Maurice, as he effectively communicated the depths of despair that Italy was experiencing under the continuing occupation and threat of the Lombards.  Furthermore, through his diplomacy he gained the Emperor’s military support. [18]   However, Gregory was not confined to simply being an ambassador for Rome and the Pope, for he was able to give spiritual and theological help to the Patriarch of Constantinople, Eutychius.  Through this event it is possible to see that Gregory was equally gifted in articulating and debating theological concepts as “He saved the Patriarch Eutychius from the heresy of believing our bodies will be impalpable after the general resurrection and therefore unidentifiable with our present bodies.” [19]

Although Gregory spent much time with the monks who had come with him and did not avail himself of the opportunity to gain knowledge of Greek, [20] it is said “Above all else he learned how to control men by persuading them to forsake their opinions for his”. [21]   This skill which he developed would be of great benefit to him later as he assumed the papacy in Rome.  While in Constantinople Gregory had the opportunity to become familiar with current affairs from around world.

Schnurer in Church And Culture In The Middle Ages informs readers that Gregory had contact with Saint Leander of Seville.  Through Leander, Gregory was able to understand what was happening in the Visigoth kingdom. [22]  He also lobbied on behalf of the city of Naples and won the city its civil liberties. Furthermore, through time at the court he gained the trust of the people as he performed the functions of his office well.  Gregory’s good standing with the Emperor Maurice is evident as he was asked to be the godfather of the Emperor’s son. [23]

In 586 Gregory returned to Rome and continued to work for Pelagius II.  The Bishop of Rome had asked Gregory to be his secretary while he was attempting to end the Aquileian schism.  While Gregory was working for the Bishop of Rome, he was able to resume responsibilities of being the abbot over his monastery, apparently governing his monks with discipline even more severe than that of Benedict. [24]   For the following four years Gregory continued in this dual role.  It is reported that Gregory was extremely happy during this period for he later recalled when he was Pope that he was able to read, contemplate and exposit the scriptures. [25]   Despite his apparent success, William Cannon claims that from Gregory’s birth in 540, through all the events of his life to 590, he was being prepared for the final thirteen and a half years of his life.  Cannon claims despite his early successes, “Every one of Gregory’s enduring accomplishments came after he became bishop of Rome.” [26]   The events leading up to 590 were only minor compared to what he would later accomplish.

In 590 the bubonic plague had reached Rome with devastating force.  For the previous three years Rome had experienced many problems. War had broken out once again with the Lombards, and the city had just recovered from a disastrous flood which had causes more devastation than anyone could remember. Hence, when this next tragedy struck, the people of Rome were dismayed.  Bishop Pelagius was one of the first people to die as a result of the plague; hence, his death left a vacancy within the church and the people looked toward Gregory to fill the void.

Gregory was hesitant to accept the position that he had been elected to.  As a loyal son of the Byzantine Empire he wished to wait on the Emperor to confirm the election.  Legend states that the humble monk wrote to Maurice in Constantinople, asking him to overthrow the election result.  He then went and hid among the merchandise of the merchants, so that he might be taken out of the city.  However, apparently a heavenly shaft of light pointed his location to the people who were searching for him, so they subsequently carried him back by force and placed him on St. Peter’s chair where he was consecrated Bishop of Rome. [27] Eventually, his friend, the Emperor Maurice confirmed the election and Gregory hesitantly accepted the office of Bishop of Rome.  Markus believes that Gregory sensed he was unequal to the burden placed upon him, which blended with a reluctance to become once again enmeshed in secular affairs. [28]   Despite the inner struggle in regard to living an ascetic lifestyle versus the life of a public servant, Gregory managed to portray strength and power as he led Rome and the church.

  As Gregory awaited the confirmation of his election by Maurice, his popularity among the citizens of Rome grew even greater, for a miracle took place under his direction.  In April, 590, Gregory led a sevenfold penitential procession, which proceeded to the basilica of St. Maria Maggiore.  There, the people interceded towards heaven for a miracle by way of an end to the bubonic plague to take place.  Deanesly states,

 As the procession of penitents crossed the bridge of Hadrian, a latter legend tells of their vision of the archangel Michael in the sky over the mausoleum of Hadrian: He was restoring his sword, the sword of pestilence, to its scabbard. [29]

With the Lombards on the verge of attacking Rome, it fell upon Gregory to bring a comportment of diplomacy to the situation.  A sudden change of policy among the Lombards towards the region had taken place after a few years of peace.  Only a few days after Gregory’s consecration, the King of the Lombards died which led to a subsequent violence as they sought for a successor.  The King’s wife married Agiluf the Lombard duke of Turin while the Lombard dukes of Spoleto and Benevento in the Southern areas of Italy threatened both imperial and papal powers in the south; hence, a volatile situation was emerging.

Gregory was acute to the problem, but did not employ any tactics apart from appointing governors to cities and providing munitions to them in case war should break out.  He was obviously using his experience from his days in civil leadership; for he appointed governors to certain Italian cities who in turn assisted in the collection of taxes and establishing a local economy, which provided food and finances for Rome in their time of need.  Obviously in return, Rome would be on hand to assist in the event of war. [30]   Through the development of this policy he made the “bishopric of Rome one of the wealthiest in the church of his day by his excellent work as an administrator.” [31] Never before had the office received such bountiful resources as they did under Gregory’s leadership, even though the policy was initially meant to assist in the struggle against the Lombards.

As Lombard troops appeared before the wall of Rome, another section of their army was advancing on Naples, a city with no Bishop or governor, Gregory immediately took command of the city.  Soon Gregory’s diplomacy managed to achieve a peace settlement between the papacy and the Lombards. Gregory realized that this was the only way to protect the city and region, for he knew the Eastern part of the Empire was not in a position to help them militarily, for as Cannon states, “The Eastern Empire was too poor and too weak to provide what the times required.” [32]   

            The Lombard Papal/Imperial truce was short, for in 593, Agiluf was roused when the Imperial Exarch of Ravenna decided to follow Gregory’s example and take control of the situation.  However, the Exarch of Ravenna did not do this peacefully; rather, he gathered his troops and regained Perugia. Once again as Rome was under siege by the Lombards, it fell on Gregory to confront Agiluf and broker a deal.  Gregory was under pressure to finally secure a lasting peace with this barbaric tribe and the Papal/ Imperial forces.

Unfortunately, the Imperial hierarchy from the East did not like Gregory meddling in political affairs as he attempted to mediate a deal between the Lombards and the Emperor, hence relationships between the Eastern half of the Imperial Empire and the West were strained.  Despite the lack of the support from the East and the Exarch of Ravenna, Gregory continued to negotiate a settlement with the Lombards.  Although a lasting peace did not evolve for several more years in 601, this was a turning point in the history of the papacy, for Gregory had independently assumed more power and political prestige to his office as the Bishop of Rome.  Through his political actions, Gregory had essentially caused a diplomatic stand-off with the East, so he continued to thrust his energy into developing the West.  Deansely writes, “Gregory’s treatment of the Lombard problem redounded to the prestige of the papacy later, though not to his good relations with the emperor Maurice at the time.” [33]   Gregory had won the hearts of the Roman people by his ability to act for their best interests.  “The people knew that this monk, the most superior man among them, had assumed the burden of caring for them, and that there was no other willing or able to do so.” [34]   Similarly, “As the church served the people in social and political ways, they were led gradually to look upon it as their state”. [35]

Although modern Protestant historians grant Gregory the honor of assuming the title of the first pope, Gregory himself refrained from the title.  However, Cairns says, there is no doubt that “He exercised all the power and prerogatives of the later popes.” [36] As Bishop of Rome he administered pastoral care over the churches of Gaul, Spain, Britain, Africa and Italy.  Gregory sent his pallium [37] with the Bishops that he appointed to these areas to show that these men were acting upon papal authority.  Gregory’s heart was for the expansion of church, while at the same time uniting the West under the banner of Christianity. Hence it is easy to find Gregory’s missionary spirit when perusing his life.

The English historian Bede recounts a story that honors Gregory’s compassion and illustrates his missionary focus.  While walking through the streets of Rome, Gregory noticed some fair – haired slaves on the auction block.  Amazed by their good looks, Gregory asked his companions as to who these people were and presumably where they were from.  His companions told him they were ‘Angles’ to which he replied “Non Angli, sed angeli” [not Angles, but angels].  Noll states Gregory “thereupon resolved to send missionaries to England.  He apparently remembered his promise because as he realized he could not go to England as a missionary, he sent Augustine to establish the church in that country.  The revelation that he could not go to England came one day to Gregory when he was praying about the matter.  As he was reading scripture a locust landed on his text which resulted in him shouting out with a loud voice, locusta, which translated means locust.  All of a sudden he saw this as a sign from God and reinterpreted the word locusta to loco sta which meant stay in place.

Strained relationships continued through Gregory’s primacy with the emperor and patriarch of Constantinople.  Gregory, like his predecessors of St. Peter’s chair, assumed the primacy of the office of the bishop of Rome.  He summarized his position within the church as servus servorum Dei, which when translated means, a servant of the servants of God.  Noll describes this statement as part of “The crowning glory of Gregory’s pontificate.” [38] Noll says this because at all times, Gregory appeared to remain a humble, pious Christian.  When Gregory used this statement he was in the midst of controversy with the Patriach of Constantinople, John IV, the Faster. [39]   Gregory had a problem with the Patriarch when he changed his title from ‘Patriarch of Constantinople’ to ‘Ecumenical Patriach’.  Now at that time Gregory was not fully aware that the Eastern Christians were using the term ‘ecumenical’ in reference to patriarchs in order to show their authority within their regions of control.  However, the Patriarch did insist that Gregory should address him as the “Ecumenical Patriarch” which obviously Gregory refused to do as this compromised his own beliefs.  However, rather than rebuke the Patriarch in a condescending tone, Gregory told John, in typical diplomatic manner, that he cared to be known as ‘servus servorum Dei.’ [40]

While Gregory was Bishop of Rome, he involved himself in reforming part of the church’s liturgy, insisting on an organized form of worship.  Despite the political and civil battles that he faced, Gregory was a spiritual leader whose background as a monk centered on devotion to God.  Cannon articulates that Gregory desired to see the proper use of sacerdotal functions for “His orderly mind insisted on an orderly liturgy.” [41]   Hence, he is looked upon as the person responsible for reordering the Roman liturgy as the church progressed into the Middle Ages. [42]

Gregory first amended the Sacramentary by removing it from the longer and irregular prayers from the preceding centuries.  Furthermore, he reestablished the historic usages of the Sacramentary, ensuring that the Latin corresponded with the Greek.  Gregory moved the Our Father to be recited after the Roman Canon and before the Fraction, as well as establishing the nine Kyrie at the beginning of the Mass.  Hence, his rearrangement as William Cannon says “became the groundwork of the Roman Missal as we know it today; brief, direct and within the compass of a single book.” [43] Gregory’s reforms regarding the Sacramentaries are referred to as ‘Sacrementaria Gregoriana.’

Although plainchant existed well before Pope Gregory’s thirteen and a half year reign from 590 to 604, the term Gregorian Chant has been synonymous with Gregory.  Plainchant is essentially “the monophonic sacred music of the Christian church.” [44] Therefore, this music became connected to the Roman liturgy; and as a unified Roman church in the West was developing, the chants became standardized and used in Western Europe.  Mark Bonds makes the claim that “In the absence of musical notation, the popes relied on specifically trained singer-clerics to carry this repertory to distant realms.” [45]  

During the ninth century a legend had begun to be circulated which stated that Gregory had been responsible for composing the chants himself.  According to the legend,

 Pope Gregory I, received the corpus of plainchant through the agency of the Holy Spirit, who visited him in the form of a dove and whispered the chant melodies into his ear. . . . According to the legend, the scribe, puzzled by the pope’s long intervals of silence when dictating the chant, peeked behind the screen and saw Gregory receiving the chant from the Holy Spirit. [46]

However, in light of Gregory’s geographic expansion of the church and the standardized liturgy that was being employed, it is easy to understand why the widespread use of the chant became associated with Gregory, even though it was used many years before his pontificate.

            Gregory the Great left many sermons which highlight the preeminence that preaching had in his ministry.  Cannon quotes Gregory as saying, “The living word moves the heart more than a reading, which requires an intermediary.”  Gregory was a good preacher who gave timely homilies to the people which were relevant to their situation.  On the day when Agiluf marched to the gates of Rome, Gregory brought comfort to the people by recounting events from Ezekiel’s life.  Cairns stresses that his sermons were practical and stressed humility and piety.  However, as was typical from his era the sermons were sometimes marred by overusing allegories. [47]

            In the busy years of his pontificate, Gregory managed to find some time to devote himself to study, meditation and writing.  Despite his elementary style he did help set some themes, as well as heresies, in theological thought in the Middle Ages.  Gregory believed that man was a sinner by birth and choice and maintained that man’s will is always free while he is alive on earth.  Therefore, unlike Augustine, he believed that predestination was limited to the elect because and limited to God’s foreknowledge.  Gregory further popularized many Roman ideas at the time as he held positions which were becoming standard in the church, such as the concept of extra merit, purgatory, church tradition, invocation of the saints and a tendency to consider the Mass as a sacrifice of Christ’s body and blood each time it was performed. [48]  

As well as articulating his theology through church reforms he also published his thoughts.  Gregory popularized the concept of the ransom theory as well as writing extensively on the Book of Job.  However, his greatest work which placed him on the level as one of the great teachers of the church came from his work on pastoral rule.  Here he emphasized the prerequisites for the bishopric, the virtues that a bishop needed to possess and the need for personal examination.  “The work made a great appeal to the monks of his day because of its ascetic nature”. [49]  

            In conclusion, Gregory’s years as the Bishop of Rome fuelled the development of the Roman Catholic Church as it entered into the Middle Ages.  Gregory’s successful reign provided the transition that the Papacy needed in order to gain control, power and prestige in Europe.  Through his effort the church was a stronger institution and organized power.

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