The Holy See and the Wandering of the Nations, from St. Leo I to St. Gregory I

At his death, overclouded with the pangs of remorse, the Arian rule which he had fostered with so much skill showed itself to have no hold upon an Italy to which he had given a great temporal prosperity. The Goths, whom he had seemed to tame, were found incapable of self-government, and every Roman heart welcomed Belisarius and Narses as the restorers of a power which had not ceased to claim their allegiance, even through the turpitudes and betrayals of Zeno and Anastasius.

The best solution which I know for this wonderful result, brought about in so many countries, is contained in a few words of Gibbon: "Under the Roman empire the wealth and jurisdiction of the bishops, their sacred character and perpetual office, their numerous dependents, popular eloquence and provincial assemblies, had rendered them always respectable and sometimes dangerous. Their influence was augmented by the progress of superstition" (by which he means the Catholic faith), "and the establishment of the French monarchy may in some degree be ascribed to the firm alliance of a hundred prelates who reigned in the discontented or independent cities of Gaul."²¹² But how were these prelates bound together in a firm alliance? Because each one of them felt what a chief among them, St. Avitus, under an Arian prince, expressed to the Roman senate in the matter of Pope Symmachus by the direction of his brother bishops, that in the person of the Bishop of Rome the principate of the whole Church was touched; that "in the case of other bishops, if there be any lapse, it may be restored; but if the Pope of Rome is endangered, not one bishop but the episcopate itself will seem to be shaken".²¹³ If the bishops had been all that is above described with the exception of this one thing, the common bond which held them to Rome, how would the ruin of their country, the subversion of existing interests, the confiscation of the land, the imposition of foreign invaders for masters, have acted upon them? It would have split them up into various parties, rivals for favour and the power derived from favour. The bishops of each country would have had national interests controlling their actions. The Teuton invaders were without power of cohesion, without fraternal affection for each other; their ephemeral territories were in a state of perpetual fluctuation. The bishops locally situated in these changing districts would have been themselves divided. In fact, the Arian bishops had no common centre. They were the nominees and partisans of their several sovereigns. They presented no one front, for their negation was no one faith. We cannot be wrong in extending the action assigned by Gibbon to the hundred bishops of Gaul, to the Catholic bishops throughout all the countries in which a poorer Catholic population was governed by Arian rulers. The divine bond of the Primacy, resting upon the faith which it represented, secured in one alliance all the bishops of the West. Nor must we forget that the Throne of Peter acknowledged by those bishops as the source of their common faith, the crown of the episcopate, was likewise regarded by the Arian rulers themselves as the great throne of justice, above the sway of local jealousies and subordinate jurisdictions. It represented to their eyes the fabric of Roman law, the wonderful creation of centuries, which the northern conquerors were utterly unable to emulate, and made them feel how inferior brute force was to civil wisdom and equity.

In the constitution of the Visigothic kingdom of Spain from the time of Rechared, when it became Catholic, we see the first fruits of the Church's beneficent action on the northern invaders. The barbarian monarchy from its original condition of a military command in time of war, directing a raid of the tribe or people upon its enemies, becomes a settled rule, at the head of estates which meet in annual synod, and in which bishops and barons sit side by side. Government reposes on the peaceable union of the Two Powers. In process of time this sort of political order was established everywhere throughout the West, by the same action and influence of the Church. In the Roman empire the supreme power had been in its origin a mandate conferred by the citizens of a free state on one of their number for the preservation of the commonwealth. The notion of dynastic descent was wanting to it from the beginning. But the power which Augustus had received in successive periods of ten years passed to his successors for their life. Still they were rather life-presidents with royal power than kings. And it may be noticed that in that long line no blessing seemed to rest on the succession of a son to his father; much, on the contrary, on the adoption of a stranger of tried capacity guided by the choice of the actual ruler. But in the lapse of centuries the imperial power had become absolute. Especially in the successors of Constantine, and in the city to which he had given his name and chosen for the home of his empire, not a shadow of the old Roman freedom remained. One after another the successful general or the adventurer in some court intrigue supplanted or murdered a predecessor, and ascended the throne, but with undiminished prerogatives. Great was the contrast in all the new kingdoms at whose birth the influence of the Church presided. There the kings all sat by family descent, in which, however, was involved a free acceptance on the part of their people. The bishops who had had so large a part in the foundation of the several kingdoms had a recognised part in their future government. Holding one faith, and educated in the law of the Romans, and joined on to the preceding ages by their mental culture as well as their belief, they contributed to these kingdoms a stability and cohesion which were wanting to the Teuton invaders in themselves. They incessantly preached peace as a religious necessity to those tribes which had been as ready to consume each other as to divide the spoils of their Roman subjects. This united phalanx of bishops in Gaul conquered in the end even the excessive degeneracy, self-indulgence, and cruelty of the Merovingian race. Thanks to their perpetual efforts, while the policy of a Clovis made a France, the wickedness of his descendants did not destroy it, but only themselves, and caused a new family to be chosen wherein the same tempered government might be carried on.

It is remarkable that while the Byzantine emperors, from the extinction of the western empire, were using their absolute power to meddle with the doctrine of the Church which Constantine acknowledged to be divine, and to fetter its liberty which he acknowledged to be unquestionable, the Popes from that very time were through the bishops, to whom they were the sole centre in so many changes and upheavals, constructing the new order of things. Through them the Church maintained her own liberty, and allied with it a civil liberty which the East had more and more surrendered.

In the East, the Church in time was younger than the empire; in the West, she preceded in time these newly formed monarchies. Amid the universal overthrow which the invaders had wrought she alone stood unmoved. The heresy which had so threatened her disappeared. On Goths, and Franks, and Saxons, and Alemans, she was free to exercise her divine power.²¹⁴ It is in that sixth century of tremendous revolutions that she laid the foundation of the future European society. Byzantium was descending to Mahomet while Rome was forecasting the Christian commonwealth of Charles the Great. In the Rome of Constantine, while the old civilisation had accepted her name, the old pagan principles had continually impeded her action. The civil rulers especially had harked back after the power of the heathen Pontifex Maximus; but in these new peoples who were not yet peoples, but only the unformed matter (materia prima) out of which peoples might be made, the Church was free to put her own ideal as a form within them. They had the rudiments of institutions, which they trusted her to organise. They placed her bishops in their courts of justice, in their halls of legislation. The greatest of their conquerors in the hour of his supreme exaltation, which also was received from the Pope, was proud to be vested by her in the dalmatic of a deacon.

Of this new world St. Gregory, in his desolated Rome, stood at the head.

There is yet another aspect of this wonderful man which we have to consider. We possess about 850 of his letters. If we did but possess the letters of his sixty predecessors in the same relative proportion as his, the history of the Church for the five centuries preceding him, instead of being often a blank, would present to us the full lineaments of truth. The range of his letters is so great, their detail so minute, that they illuminate his time and enable us to form a mental picture, and follow faithfully that pontificate of fourteen years, incessantly interrupted by cares and anxieties for the preservation of his city, yet watching the beginnings and strengthening the polity of the western nations, and counterworking the advances of the eastern despotism. The divine order of greatness is, we know, to do and to teach. Few, indeed, have carried it out on so great a scale as St. Gregory. The mass of his writing preserved to us exceeds the mass preserved to us from all his predecessors together, even including St. Leo, who with him shares the name of Great, and whose sphere of action the mind compares with his. If he became to all succeeding times an image of the great sacerdotal life in his own person, so all ages studied in his words the pastoral care, joining him with St. Gregory of Nazianzum and St. Chrysostom. The man who closed his life at sixty-four, worn out not with age, but with labour and bodily pains, stands, beside the learning of St. Jerome, the perfect episcopal life and statesmanship of St. Ambrose, the overpowering genius of St. Augustine, as the fourth doctor of the western Church, while he surpasses them all in that his doctorship was seated on St. Peter's throne. If he closes the line of Fathers, he begins the period when the Church, failing to preserve a rotten empire in political existence, creates new nations; nay, his own hand has laid for them their foundation-stones, and their nascent polity bears his manual inscription, as the great campanile of St. Mark wears on its brow the words, Et Verbum caro factum est. These were the words which St. Gregory wrote as the bond of their internal cohesion, as the source of their greatness, permanence, and liberty upon the future monarchies of Europe.

What mortal could venture to decide which of the two great victories allowed by Gibbon to the Church is the greater? But we at least are the children of the second. It was wrought in secrecy and unconsciousness, as the greatest works of nature and of grace are wrought, but we know just so much as this, that St. Gregory was one of its greatest artificers. The Anglo-Saxon race in particular, for more than a thousand years, has celebrated the Mass of St. Gregory as that of the Apostle of England. Down to the disruption of the sixteenth century, the double line of its bishops in Canterbury and York, with their suffragans, regarded him as their founder, as much as the royal line deemed itself to descend from William the Conqueror. If Canterbury was Primate of all England and York Primate of England, it was by the appointment of Gregory. And the very civil constitution of England, like the original constitutions of the western kingdoms in general, is the work in no small part of that Church which St. Augustine carried to Ethelbert, and whose similar work in Spain Gibbon has acknowledged. Under the Norman oppression it was to the laws of St. Edward that the people looked back. The laws of St. Edward were made by the bishops of St. Gregory.

How deeply St. Gregory was impressed with the conviction of his own vocation to be the head of the whole Church we have seen in his own repeatedly quoted words.²¹⁵ What can a Pope claim more than the attribution to himself as Pope of the three great words of Christ spoken to Peter? Accordingly, all his conduct was directed to maintain every particular church in its due subordination to the Roman Church, to reconcile schismatics to it, to overcome the error and the obstinacy of heretics. Again, since all nations have been called to salvation in Christ, St. Gregory pursued the conversion of the heathen with the utmost zeal. When only monk and cardinal deacon, he had obtained the permission of Pope Pelagius to set out in person as missionary to paganised Britain. He was brought back to Rome after three days by the affection of the people, who would not allow him to leave them. When the death of Pope Pelagius placed him on the papal throne, he did not forget the country the sight of whose enslaved children had made them his people of predilection.

With regard to the churches belonging to his own patriarchate, a bishop in each province, usually the metropolitan, represented as delegate the Roman See. To these, as the symbol of their delegated authority as his vicarii, Gregory sent the pallium. All the bishops of the province yielded them obedience, acknowledged their summons to provincial councils. A hundred years before Pope Symmachus had begun the practice of sending the pallium to them, but Gregory declined to take the gifts which it had become usual to take on receiving it. St. Leo, fifty years before Symmachus, had empowered a bishop to represent him at the court of the eastern emperor, and had drawn out the office and functions of the nuncio. Like his great predecessor, St. Gregory carefully watched over the rights of the Primacy. Upon the death of a metropolitan, he entrusted during the vacancy the visitation of the churches to another bishop, and enjoined the clergy and people of the vacant see to make a new choice under the superintendence of the Roman official. The election being made, he carefully examined the acts, and, if it was needed, reversed them. As he required from the metropolitans strict obedience to his commands, so he maintained on the one hand the dependence of the bishops on their metropolitans, while on the other he protected them against all irregular decisions of the metropolitan. He carefully examined the complaints which bishops made against their metropolitan; and when bishops disagreed with each other, and their disagreement could not be adjusted by the metropolitan, he drew the decision to himself.

Gregory also held many councils in Rome which passed decisions upon doctrine and discipline. We may take as a specimen that which he held in the Lateran Church on the 5th April, 601,²¹⁶ with twenty-four bishops and many priests and deacons. It is headed: "Gregory, bishop, servant of the servants of God, to all bishops". The Pope says that his own government of a monastery had shown him how necessary it was to provide for their perpetual security: "Since we have come to the knowledge that in very many monasteries the monks have suffered much to their prejudice and grievance from bishops … we therefore, in the name of our Lord Jesus Christ, and by the authority of the blessed Peter, prince of the Apostles, in whose place we preside over this Church, forbid that henceforth any bishop or layman, in respect of the revenues, goods, or charters of monasteries, the cells or buildings belonging to them, do in any manner or upon any occasion diminish them, or use deceit or interference". If there be a contest whether any property belong to the church of a bishop or to a monastery, arbitrators shall decide. If an abbot dies, no stranger, but one of the same community, must be chosen by the brethren, freely and concordantly, for his successor. If no fitting person is found in the monastery itself, the monks are to provide that one be chosen from another monastery. In the abbot's lifetime no other superior may be set over the monastery, except the abbot have committed transgressions punishable by the canons. Against the will of the abbot no monk may be chosen to be set over another monastery or receive holy orders. The bishop may not make an inventory of the goods of the monastery, nor mix himself, even after the abbot's death, in the concerns of the monastery; he may hold no public mass in the monastery, that there be no meeting of people, or women, there; he may set up no pulpit there, and without the consent of the abbot make no regulation, and employ no monk for any church service.

All the bishops answered: "We rejoice in the liberties of the monks, and confirm what your Holiness has set forth as to this".

As metropolitan of the particular Roman province, Gregory was equally active. The political circumstances of Italy had exerted the most prejudicial effect on the Church. Ecclesiastical life was impaired. The discipline both of monks and clergy was weakened. Bishops had become negligent in their duties; many churches orphaned or destroyed. But at the end of his pontificate things had so improved that he might well be termed the reformer of Church discipline. He watched with great care over the conduct and administration of the bishops. In this the officers called defensors, that is, who administered the patrimony of the Church in the different provinces, helped him greatly in carrying out his commands. In the war with the Lombards, many episcopal sees had been wasted, and many of their bishops expelled. Gregory provided for them, either in naming them visitors of his own, or in calling in other bishops to their support. He rebuilt many churches which had been destroyed. He carefully maintained the property of churches: he would not allow it to be alienated, except to ransom captives or convert heathens. The Roman Church had then large estates in Africa, Gaul, Sicily, Corsica, Dalmatia, and especially in the various provinces of Italy. These were called the Patrimony of Peter. They consisted in lands, villages, and flocks. In the management of these Gregory's care did not disdain the minutest supervision. His strong sense of justice did not prevent his being a merciful landlord, and especially he cared for the peasantry and cultivators of the soil.

The monastic life which in his own person he had so zealously practised, as Pope he so carefully watched over that he has been called the father of the monks. He encouraged the establishment of monasteries. Many he built and provided for himself out of the Roman Church's property. Many which wanted for maintenance he succoured. He issued a quantity of orders supporting the religious and moral life of monks and nuns. He invited bishops to keep guard over the discipline of monasteries, and blamed them when transgressions of it came to light. But he also protected monasteries from hard treatment of bishops, and, according to the custom of earlier Popes, exempted some of them from episcopal authority.

In restoring schismatics to unity he was in general successful. He wrought such a union among the bishops of Africa that Donatism lost influence more and more, and finally disappeared. He dealt with the obstinate Milanese schism which had arisen out of the treatment of the Three Chapters. He won back a great part of the Istrians. He had more trouble with the two archbishops of Constantinople, John the Faster and Cyriacus; and his former friend the emperor Mauritius turned against him, so that he welcomed the accession of Phocas, as a deliverance of the Church from unjust domination. The unquestioning loyalty with which, as a civil subject, he welcomed this accession has been unfairly used against him. As first of all the civil dignitaries of the empire he could only accept what had been done at Constantinople. But in all his fourteen years neither the difficulty of circumstances nor the consideration of persons withheld him from carrying out his resolutions with a patience and a firmness only equalled by gentleness of manner. From beginning to end he considered himself, and acted, as set by God to watch over the maintenance of the canons, the discipline enacted by them, and so doing to perfect by his wisdom as well as to temper by his moderation the vast fabric of the Primacy as it had grown itself, and nurtured in its growth the original constitution of the Church during nearly six hundred years.

We may now say a few words upon the Primacy itself as exerted by St. Leo at the Council of Chalcedon, and the Primacy as exerted by St. Gregory in the fourteen years from 590 to 604; also on the interval between them, and the relative position of the bishop of Constantinople to Leo in the person of Anatolius, and to Gregory in the person of John the Faster. We see at once that the intention which Leo discerned in Anatolius, which he sternly reprehended and summarily overthrew, has been fully carried out by John the Faster, who, in documents sent to the Pope himself for revision, as superior, terms himself ecumenical patriarch. Who had made him first a patriarch and then ecumenical? The emperor alone. He is so called in the laws of Justinian. The 140 years from Leo to Gregory are filled with the continued rise of the Bishop of Nova Roma under the absolute power of the emperor. He has succeeded not only in taking precedence of the legitimate patriarchs of Alexandria and Antioch; he has more than once stripped of their rights the metropolitans and bishops subject to the great see of the East, and himself consecrated at Constantinople a patriarch of Antioch by order of the emperor of the day. This Acacius did, humbly begging the Pope's pardon for such a transgression of the due order and hierarchy, and repeating the offence against the Nicene order and constitution on the first opportunity. In the same way he has interfered with the elections at Alexandria. We learn from the instruction given by Pope Hormisdas to his legates that all the eastern bishops when they came to Constantinople obtained an audience of the emperor only through the bishop of Constantinople. The Pope carefully warns his legates against submitting to this pretension. Pope Gelasius told the bishop in his day that his see had no ecclesiastical rank above that of a simple bishop. We laugh, he said, at the pretension to erect an apostolical throne upon an imperial residence. But, in the meantime, Constantinople has become the head of all civil power. The emperor of the West has ceased to be. The Roman senate, at the bidding of a Herule commander of mercenaries, has sent back even the symbols of imperial rank to the eastern emperor; and in return Zeno has graciously made Odoacer patricius of Rome, with the power of king, until Theodorick was ready to be rewarded with the possession of Italy for services rendered to the eastern monarch, with the purpose likewise of diverting his attention from Nova Roma. Therefore, in spite of the submission rendered by all the East, the bishops, the court, the emperor, and by Justinian himself; in spite, also, of two bishops successively degraded by an emperor, the bishop of Constantinople ever advances. The law of Justinian, which acknowledges the Pope as first of all bishops in the world, and gives him legal rank as such, makes the bishop of the new capital the second. Presently Justinian becomes by conquest immediate sovereign of Rome. The ancient queen and maker of the empire is humbled in the dust by five captures; is even reduced to a desert for a time; and when a portion of her fugitive citizens comes back to the abandoned city, a Byzantine prefect rules it with absolute power. A Greek garrison, the badge of Rome's degradation, supports his delegated rule. Presently the seat of that rule is for security transferred to Ravenna, and Rome is left, not merely discrowned, but defenceless. All the while the bishop of Constantinople is seated in the pomp of power at the emperor's court; within the walls of the eastern capital his household rivals that of the emperor; in certain respects the public worship gives him a homage greater than that accorded to the absolute lord of the East. He reflects with satisfaction that the one person in the West who can call his ministration to account is exposed to the daily attacks of barbarians: is surrounded with palaces whose masters are ruined, and which are daily dropping into decay. The Pope, behind the crumbling walls of Aurelian, shudders at the cruelties practised on his people: the bishop of Constantinople, by terming himself ecumenical, announces ostentatiously that he claims to rule all his brethren in the East – that he is supreme judge over his brother patriarchs. One only thing he does not do: he claims no power over the Pope himself; he does not attempt to revise his administration in the West. He acknowledges his primacy, seated as it is in a provincial city, pauperised, and decimated with hunger and desertion.

In this interval the Pope has seen seven emperors pass like shadows on the western throne, and their place taken first by an Arian Herule and then by an Arian Goth. Herule and Goth disappear, the last at the cost of a war which desolates Italy during twenty years, and casts out, indeed, the Gothic invader and confiscator of Italy, but only to supply his place by the grinding exactions of an absent master, followed immediately by the inroad of fresh savages, far worse than the Goth, under whose devastation Italy is utterly ruined. Whatever portion of dignity the old capital of the world lent to Leo is utterly lost to Gregory. It has been one tale of unceasing misery, of terrible downfal to Rome, from Genseric to Agilulf. It may seem to have been suspended during the thirty-three years of Theodorick, but it was the iron force of hostile domination wielded by the gloved hand. When the Goth was summoned to depart, he destroyed ruthlessly. The rage of Vitiges casts back a light upon the mildness of Theodorick; the slaughters ordered by Teia are a witness to Gothic humanity. No words but those of Gregory himself, in applying the Hebrew prophet, can do justice to the temporal misery of Rome. The Pope felt himself silenced by sorrow in the Church of St. Peter, but he ruled without contradiction the Church in East and West. Not a voice is heard at the time, or has come down to posterity, which accuses Gregory of passing the limits of power conceded to him by all, or of exercising it otherwise than with the extremest moderation.

Disaster in the temporal order, continued through five generations, from Leo to Gregory, has clearly brought to light the purely spiritual foundation of the papal power. If the attribution to the Pope of the three great words spoken by our Lord to St. Peter, made to Pope Hormisdas by the eastern bishops and emperor, does not prove that they belong to the Pope and were inherited by him from St. Peter, what proof remains to be offered? If the attribution is so proved, what is there in the papal power which is not divinely conferred and guaranteed? Neither the first Leo, nor the first Gregory, nor the seventh Gregory, nor the thirteenth Leo, ask for more; nor can they take less.

If St. Gregory exercised this authority in a ruined city, over barbarous populations which had taken possession of the western provinces, over eastern bishops who crouched at the feet of an absolute monarch, over a rival who, with all the imperial power to back him, did not attempt to deny it, how could a greater proof of its divine origin be given?

In this respect boundless disaster offers a proof which the greatest prosperity would have failed to give. Not even a Greek could be found who could attribute St. Gregory's authority in Rome to his being bishop of the royal city. The barbarian inundation had swept away the invention of Anatolius.

But this very time was also that in which the heresy whose leading doctrine was denial of the Godhead of the Church's founder came from a threatening of supremacy to an end. In Theodorick Arianism seemed to be enthroned for predominance in all the West. His civil virtues and powerful government, his family league of all the western rulers, – for he himself had married Andefleda, sister of Clovis, and had given one daughter for wife to the king of the Vandals in Africa, and another to the king of the Visigoths in France, – was a gage of security. In Gregory's time the great enemy has laid down his arms. He is dispossessed from the Teuton race in its Gallic, Spanish, Burgundian, African settlements. Gregory, at the head of the western bishops who in every country have risked life for the faith of Rome, has gained the final victory. One only Arian tribe survives for a time, ever struggling to possess Rome, advancing to its gates, ruining its Campagna, torturing its captured inhabitants, but never gaining possession of those battered walls, which Totila in part threw down and Belisarius in piecemeal restored. And Gregory, too, is chosen to stop the Anglo-Saxon revel of cruelty and destruction, which has turned Britain from a civilised land into a wilderness, and from a province of the Catholic Church to paganism, from the very time of St. Leo. Two tribes were the most savage of the Teuton family, the Saxon and the Frank. The Frank became Catholic, and Gregory besought the rulers of the converted nation to help his missionaries in their perilous adventure to convert the ultramarine neighbours, still savage and pagan. He also ordered their chief bishop to consecrate the chief missionary to be archbishop of the Angles. As there was a Burgundian Clotilda by the side of Clovis, there was a Frankish Bertha by the side of Ethelbert; and these two women have a glorious place in that second great victory of the Church. The Visigoth and Ostrogoth with their great natural gifts could not found a kingdom. Their heresy deprived the Father of the Son, and they were themselves sterile. Those who denied a Divine Redeemer were not likely to convert a world.