By John Moorhead
Gregory's lifestyles culminated in his keeping the workplace of pope (590 - 604). he's mostly considered as one of many remarkable figures within the lengthy line of popes, and via the overdue 9th century had turn out to be referred to as 'the Great'. besides Ambrose, Jerome and Augustine, he performed a serious function within the historical past of his time, whereas through the heart a long time his highbrow effect used to be moment in simple terms to that of Augustine.
This quantity offers a biographical and highbrow context to Gregory the nice, and new translations of his such a lot influential writings.
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Additional resources for Gregory the Great (The Early Church Fathers)
And, as Gregory remarked in a homily to the people, there were many nominal Christians, who did no more than follow the belief of their faithful parents. Such people were like the box tree in the desert, which was low and fruitless despite being green (Hev. 13). Gregory’s concern recalled the polemic of Augustine against the Donatists, a schismatic group in Africa who, recoiling at what they saw as the laxness of the catholic church, claimed to be the true church. Against them, Augustine had held that the visible church held in its bosom both the redeemed and the damned, and that only at the end of time would the identities of the saved and the lost become clear.
24; elsewhere, charity is the mother of virtues: Reg. past. 23). Two clear signs that a mind was filled with the Holy Spirit were the ability to work miracles and humility (Dial. 6), and humility was most important in the working of miracles. (Dial. 7). But the position of the miracle worker was dangerous, for success in this area could lead to a loss of humility. It was most necessary that the mind of someone working outward miracles was not harmed by temptation inwardly (Dial. 3–6). Hence, when news came from Britain that the missionary Augustine was working miracles, Gregory told him that, while it was appropriate to feel joy that the souls of the English were being brought by outward miracles to inward grace, he should nevertheless be in the greatest dread, in case his soul was lifted up in presumption and, through lifted up in honour outwardly, fell down inwardly through empty glory.
Such people were like the box tree in the desert, which was low and fruitless despite being green (Hev. 13). Gregory’s concern recalled the polemic of Augustine against the Donatists, a schismatic group in Africa who, recoiling at what they saw as the laxness of the catholic church, claimed to be the true church. Against them, Augustine had held that the visible church held in its bosom both the redeemed and the damned, and that only at the end of time would the identities of the saved and the lost become clear.